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 sergeant. 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, etc. 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 College in Cambridge, and now Pastor of the Church of Sutton-Coldfield in Warwickshire. LONDON, Printed by A. Miller for Thomas Underhill at the Anchor and Bible in Paul's Churchyard, near the little North-door, 1652. TO THE READER. IAm not discouraged to publish this plain Practical Treatise to the world, although it bring no Peacocks from Ophir, no strange affected words or opinions. You shall not come out to see here, A man clothed with soft raiments, but rather one like that man of Jericho, greatly wounded, desiring oil to be poured therein. And indeed holy and spiritual matter hath most convincing Majesty, when words do not obscure it; Painting of a Diamond hinders the lustre thereof: What Tully said of the Philosopher, its much more true of the Divine, Si affert eloquentiam, accipio; si non habet, non admodum flagitem. Therefore it being my main scope to bring the Reader into a powerful experimental Discovery of True Grace upon his own heart: I thought Words, Opinions, Notions and Controversies would be like Asahel's Carcase in the way, to move men to gaze on them, while they neglected more necessary and excellent matter. The true Work of Grace separated from the Counterfeit, with the assurance thereof, its the main Subject of this Book, and should be of our constant thoughts and meditations; this will be useful, when all other things will vanish; As Noah's Ark continued on the Waters, when all the stately Palaces of the world were overwhelmed. Grace justifying its indeed the treasure of a Christian, but Grace sanctifying its the Key to open thereunto: Grace justifying its much to be pressed, either to broken contrite hearts, or when corrupt Doctrines (as in Popery) have dangerously infected; but Grace sanctifying its constantly to be urged to every natural man, and all unbottomed Professors: Now there its no man that knoweth how it fareth with us in these days, but must acknowledge this Subject very useful. The vitals of godliness must be in a special manner preserved; that inward infused heat must not be weakened by useless evaporations: Disputes: Opinions and Differences of Judgement, must not be suckers to draw away nourishment from the substantial parts of holiness. Our Saviour himself chose this subject above all other to preach to his hearers; It was not their flocking after him in multitudes did content him, but upon all occasions he instructed them in the deep, sure and rooted work of Grace: even in his Ministry, he separated the Sheep from Goats, the Wheat from the Chaff, and the good Ground from the bad, the wise Virgin from the foolish. This than its the one necessary thing, and they choose the better part who prefer it before all controversal matter. O that all would be invited to taste and see how sweet the Practical Power of Grace its above all Notional Discourses! And o that this Book, if thou vouchsafest to read it, might be to thee like Elisha's stretching himself upon the dead Child, to bring spiritual life with the Operations thereof! I have also (the matter requiring) dispersed through the Treatise Practical Arguments against Arminianism, which its not only repugnant to many eminent pregnant places of Scripture, but (as Doctor Ames well urged against Grevinchovins) its contrary Communi sensui fidelium, The Experience and sense all the faithful have had of God's gracious working upon them. It hath greatly grieved me to see men of great Repute amongst their Disciples at lest, publicly to avouch such Doctrines, without any trembling or hesitation; for who will not be ready to fall down and worship the guilded Image of Error, at the sound of such Sackbuts and Psalteries. But I hope the People of God will say to such Teachers, Non est disputandum de gustu, That which we have seen and felt, as it were, upon our Souls, that we will adhere unto. I shall shut up all with Luther's Prayer, A Doctore glorioso, Pastore contentioso, & inutilibus quaestionibus liberet Ecclesiam Deus, From a Doctor that seeks only his own glory, from a contentious Pastor that affects to remove the bounds of Truth, and from unprofitable Questions, Let God deliver his Church. Amen. Sutton-Coldfield July the 3d. 1652. ANTHONY BURGESS. A Table of the Texts and Contents of each SERMON in this TREATISE. SECT. I THe Doctrine of Assurance and Signs. SERMON I, II 2 Corinth. 13. 5. Examine yourselves whether ye be in the faith, prove your own selves, etc. How necessary and advantageous the Assurance of our being in the state of Grace its. SERMON III Whether hypocrites may not attain to some measure of practical Knowledge in matters of Religion. SERMON IV. That Assurance may be had. SERMON V. Handleth the adjuncts of Assurance, viz. The Possibility, Excellency, Difficulty, and Necessity of having it. SERMON VI. Shows the difference between true Assurance and Presumption. SERMON VII. Containeth Remedies against carnal Confidence, with Directions to the Godly that mourn under the sense of the want of God's favour. And why God doth deny Assurance, where he hath given Grace. SERMON VIII. Holds forth divers Propositions and distinctions about Marks and Assurance. SERMON IX., X. Showing the lawfulness and duty of proceeding by way of Signs: And proving that inherent gracious Qualifications within a man, evidence his Justification. And answering many Doubts about Signs. SERMON XI. Shows how many ways men may miscarry in the work of Self-Examination by Signs. SECT. II Containing many true Signs of Grace. SERMON XII. 1 John 2. 3. And hereby we do know that we know him, if we keep his Commandments. Handling Obedience as a sign of Grace. SERMON XIII. 2 Cor. 1. 12. For our rejoicing its this, the testimony of our Conscience, that in godly simplicity and sincerity, etc. Handling Sincerity as a sign of Grace. SERMON XIV. 1 John 3. 9, 10. Whosoever its born of God sinneth not, because the seed abideth in him; neither can be sin, because he its born of God: In this the children of God are manifest. That Opposition against, and Abstinence from sin, its a sign of Grace. SERMON XV. Psalm 26. 2. Examine me (OH Lord) and prove me, try my reinss and heart. That for a man to be willing to have his soul searched by God, its a sign of Grace. SERMON XVI. John 15. 2. Ana every branch that beareth fruit he purgeth, that it may bring forth more fruit. Growth in Grace, a sign of Grace. SERMON XVII. 1 John 4. 13. Hereby know we that we devil in him, and he in us, because he hath given us of his Spirit. Spiritual performance of Duties a sign of Grace. SERMON XVIII. 1 John 3. 18. We know that we have passed from death to life because we love the Brethrens. Love to the Godly its a sign of Grace. SECT. III A Discovery of many false or unsufficient Signs of Grace which carnal men support themselves with. SERMON XIX. Rome 2. 28, 29. For he its not a Jew that its one outwardly, etc. Church-priviledges no sign of Grace. SERMON XX. Matth. 7. 22. Many will say unto me in that day, Lord, Lord, etc. Gifts and Parts in matters of Religion no sign of Grace. SERMON XXI. Hebr. 6. 9 But beloved we hope better things of you, and things that accompany salvation. That there may be affections and sweet motions of heart in holy things, which yet evidence not Grace, nor accompany salvation. SERMON XXII. Rom. 14. 17. For the Kingdom of God its not meat and drink, but Righteousness, Peace, and Joy in the Holy Ghost. Shows, That from Judgements, Opinions and Disputes, Arguments of the Truth of Grace cannot be drawn. SERMON XXIII. 1 John 4. 1. Beloved, believe not every spirit, but try the spirits, whether they be of God. Declaring what deceits men lie open to, in Judging those things to be Works of the Spirit, which indeed are not. SERMON XXIV. 1 Cor. 13. 3. And although I give my body to be burned, and have not charity it profiteth me nothing. Manifesting that the greatest sufferings for Christ, are not infallible Evidences of Grace. SERMON XXV. Mat. 19 20. The young man saith unto him, All these things have I kept from my youth up, What lack I yet? Showing that, and whence, men have such strong persuasions of their exact keeping of God's Law. SERMON XXVI. Acts 26. 5. Which knew me from the beginning (if they would testify) that after the straitest sect of our Religion, I lived a Pharisee. Declaring that many rest upon a strict way of Religion, which yet cometh not up to, but often its beside the appointment of the Word. SERMON XXVII. Mark 7. 7. Howbeit in vain do they worship me, teaching for Doctrines the traditions of men. Zeal and diligence in false Worship, no ground of Comfort. SERMON XXVIII. Mat. 5. 20. For I say unto you that except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of heaven. External obedience to the Law of God, no sure evidence for heaven. SERMON XXIX. James 2. 26. For as the body without the spirit its dead, so faith without works its dead also. That a Divine faith or persuasion of the truths in Religion, its not evidence sure enough of our being in the state of Grace. SERMON XXX. John 8. 54. If I should honour myself my honour were nothing, It its my Father that honoureth me, of whom you say, He its your God. That every peaceable frame of heart, and persuasion of God's love, its not a sure Testimony of saving Grace. SERMON XXXI. 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, etc. That outward success, prosperity and greatness in the world its no true evidence of Grace. SERMON XXXII. 2 Pet. 2. 20. For if after they have escaped the pollutions of the world, through the knowledge of Jesus Christ, etc. That a man's leaving those gross sins he hath lived in, its no sign of Grace. SERMON XXXIII. Mat. 19 20. When the Disciples heard this, they were astonished, saying, Who than can be saved? The Difficulty, and in some sense, impossibility of salvation, notwithstanding the easiness which men fancy to themselves thereof. SECT. IV. Wherein its handled the Nature of Sanctifying Grace, under the Title of Regeneration, with the Counterfeit thereof. SERMON XXXIV. John 3. 3. Jesus answered and said, Verily, verily, Unless a man be born again, he cannot see the Kingdom of heaven. Showing what the New-birth or Regeneration its. SERMON XXXV. John 3. 10. Art thou a Master in Israel, and knowest not these things? Showing how ignorant, men of great Learning and outward Righteousness in the world, may be of Regeneration. SERMON XXXVI. John 3. 6. That which its born of the flesh its flesh. The ground of the necessity of Regeneration its the corruption of men's nature. SERMON XXXVII. John 3. 8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth, etc. Of the Unexpressablenesse of this New life. SERMON XXXVIII. John 3. 3. Unless a man be born again he cannot see the Kingdom of heaven. Laying open the Counterfeit of the New-birth. SERMON XXXIX. Declaring what both by Duty and Privilege a son of God its, which he becometh by the New-birth. SECT. V Treating of the nature of Grace under the name New-creature, with the Counterfeit of it. SERMON XL. Gal. 6. 15. For in Christ Jesus, neither circumcision or uncircumcision availeth any thing, but a new-creature. Showing the Necessity of the New-creature. SERMON XLI. Shows, That the Production of the New-creature its from God alone, and what Attributes are conspicuous in the work. SERMON XLII. Showing what the New-creature doth not imply, and to what it its opposed. SERMON XLIII. Concerning the supernaturality and excellent Qualities of the New-creature. SERMON XLIV. Answering those carnal Objections men are apt to make against such a change in themselves. SERMON XLV. Showing the Counterfeit of the New-creature. SECT. VI. Handling Grace as God's Workmanship, and Good works as the end thereof. SERMON XLVI. 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. The New-creature its God's workmanship: Also its necessity and Dignity. SERMON XLVII. That God gives Grace to the most indisposed. SERMON XLVIII. Of Good works, What to be created unto Good works implies, and what works are good. SERMON XLIX. Setting forth divers Distinctions and Axioms to clear the Doctrine of Good works. SECT. VII. Of the Sanctifying work of the Spirit under the nation of Grace, with the Counterfeit of it. SERMON L. Hebr. 13. 9 For it its a good thing that the heart be established with grace. not with meats, that have not profited them that have been occupied therein. Of the hearts being established with Grace, and in what sense it its so. SERMON LIVELY Showing why Grace in the heart its better than unnecessary Disputes in the head, together with rules how to manage Disputes and Controversies without prejudice to Grace. SERMON LII. That there its a work of God upon a man's heart, which its called Grace: And why inward holiness its called Grace. SERMON LIII. Characters and Properties of a Gracious man. SERMON LIVIA. Rom. 2. 15. And show the work of the law written in their hearts, their conscience also bearing witness, etc. Of the Counterfeit of inherent Grace, viz. Natural honesty: And why God hath continued in wicked men the use of Conscience. SERMON LV. Showing the causes of the senselesness, silence and stupidity of the Consciences of most men. SERMON LVI. Showing how prevalent Natural conscience hath been in Heathens in reference to good Laws, Books, Affections, Lives; and how it should stir up Christians to jealousy. SERMON LVII. Demonstrating, that Natural piety, Honesty and Sobriety, which its in Heathens or any others, its not Grace. SERMON LVIII. Of Ethics or Moral Philosophy, that it leads not to salvation: And that the moral virtues of Temperance, Fortitude, Justice, Liberality, etc. are not Grace. SECT. VIII. Treateth of the Nature of converting Grace, under the Notion of Washing or Sanctifying. SERMON LIX. 1 Cor. 6. 11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus Christ, and by the Spirit of our God. To undeceive men, that think, though they live wickedly, yet they shall dies happily: And how it comes to pass that men are so prove to deceive themselves. SERMON LX. That God's grace of conversion its sometimes vouchsafed to the worst of men. SERMON LXI. Of the Washing and Cleansing of a sinner. SERMON LXII. Of the Grace of God sanctifying a sinner. SERMON LXIII. Signs and Characters of sanctified ones. SERMON LXIV. The Counterfeit of Sanctification, That devotion in superstitious customs, or Gods own Ordinances, or in being externally in Covenant with God, do not really sanctify a man. SERMON LXV. Comfortable Directions to poor doubting Christians. SECT. IX.. Of the work of Grace under the Notion of Conversion or Turning unto God. SERMON LXVI. Ezek. 33. 11. Say unto them, As I live faith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: Wherhfore turn ye, turn ye from your evil ways; For why will ye dye, OH house of Israel. Showing, that the damnation of wicked men, its unpleasing to God, and that which he delights not in. SERMON LXVII. Diverse Propositions or Considerations introductory to the Doctrine of Conversion. SERMON LXVIII. The impediments and obstruction of Conversion; and what kind of persons are most unlikly ever to be converted; not to drive them to despair, but to awaken them out of their security. SERMON LXIX. The motives and grounds of our turning unto God. SERMON LXX. Answering some prejudices and cavils of ungodly men against conversion or turning unto God. SERMON LXXI. That ungodly Friends and Relations are great hindrances of ones Conversion: With some helps or directions to those that are thereby kept in their sins. SERMON LXXII. Some Helps and Encouragements to those that are discouraged, because of the fruitlesness of their Resolutions to repent, or the heinousness of their sins. SERMON LXXIII. Jer. 18. 11. Thus saith the Lord, Behold I frame evil against you, and device a device against you: Return ye now every one from his evil way, and make your ways and your do good. Of God's framing and devising evil of Calamities, that men might turn from their evil do: Also, what Gods framing and devising evil implies; and why judgements and afflictions, which are the good effects of God's Justice, Wisdom and Power, are called evil. SERMON LXXIV. Of Afflictions, the difference between penal destructive calamities, and those that are Medicinal: And how Afflictions are operative to the Conversion of men. SERMON LXXV. Of the time of turning unto God (viz.) Presently. SERMON LXXVI. That Conversion puts a man upon leaving his beloved sin: The Reason of the difference of Darling sins in men; and the signs by which a man may know his beloved sin. SERMON LXXVII. Shows that all persons have need to turn unto God: And sets forth the true acceptable motives to repentance. SERMON LXXVIII. Jer 18. 12. And they said, There its no hope, but we will walk after our own devices, and we will every one do the imaginations of his evil heart. Of the wilful obstinacy that its in some men, with the causes thereof: And that ignorance of ones duty its no excuse. SERMON LXXIX. 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 rend your hearts, and not your garments, etc. Of turning not only from sin, but to God; and how many ways men may do the former, and not the latter: Also, what it its to turn to God. SERMON LXXX. That our turning to God must be with the who'll heart: Wherein hearty Conversion consists, with the effects of it. SERMON LXXXI. Of Tears and Sorrow for sin, and that they must accompany conversion. SERMON LXXXII. The nature and necessity of godly sorrow and weeping for sin, as accompanying Conversion. SERMON LXXXIII. Jer. 23. 22. But if they had stood in my Counsel, and had caused my people to hear my words, than they should have turned them from their evil ways, and from the evil of their do. Of the Ministry of the word, as the means of Conversion, with the other ends thereof, etc. SERMON LXXXIV. Why God's power unto Conversion, doth not always go along with his word, though dispensed by a faithful Ministry: And whether corrupt or profane Ministers may be a means of Conversion. SECT. X. Of the nature of Grace, under the Expressions of Taking away the Stony Heart, Giving a Heart of Flesh, and, Writing God's Laws in the Heart, with the counterfeit thereof. SERMON LXXXV. Ezek. 32. 26. I will take away the stony heart out of your flesh, and I will give you an heart of flesh. Displayeth God's Sovereignty and Dominion over the hearts of men. SERMON LXXXVI. Of the Heart of Stone, and what wickedness that name implies. SERMON LXXXVII. Of God's making a true Converts heart tender and flexible for every duty: Also, what Heart of flesh imples, with the effects and consequencies of it. SERMON LXXXVIII. Holding forth inducements to get this promised Heart of flesh: Also, showing the counterfeit of it. SECT. XI. Handling Grace under the Notion of God's putting his Spirit within us, and Causing us to walk in his statutes. SERMON LXXXIX. Ezek. 36. 27. And I will put my spirit within you, and 'cause you to walk in my statutes, and you shall keep my judgements, and do them. Of God's giving his Spirit to a man, and what that promise implies: Also, of the operations and effects of the spirit of God, where it so comes. SERMON XC. That the work of Grace its a deep, powerful and inward affecting of the who'll man: And how far Grace may be tendered or rceived, and yet not be put effectually into our innards: Also, what this inward deep work of Grace its, with the signs and effects of it. SERMON XCI. Of the order and method that God takes in our Conversion: First working in us inward principles, and than causing us to walk in his statutes, opposite to the Doctrines of Pelagians, Papists, Arminians, and Moral Philosophy: Also, signs to discover whether our outward duties proceed from Grace within, or from Human respects. SERMON XCII. That true principles of Grace within, must needs demonstrate themselves by an outward godly life. SERMON XCIII. Gods not only infusing the inward principles of Grace, but also vouchsafing his quickening, actuating, assisting Grace unto his people, enabling them to walk in his statutes, maintained against Pelagians, Arminians and Papists: Also, the happy condition of those who have this latter Grace, as well as the former. SERMON XCIV. Showing that true Converts make godliness their ordinary practice: And what to walk in God's statutes implies. SERMON XCV. That converted persons are very careful and tender of the worship of God, observing that, and only that which he hath commanded. SERMON XCVI. Of Righteousness and Equity between man and man: And how tender and conscientious a true convert its therein. SERMON XCVII. The Hammer of Arminianism, demonstrating, That God converting and changing a sinner, works after an Omnipotent efficacious and irresistible manner, against the Patrons of Freewill, and power of man to supernatural things. SERMON XCVIII. The freeness of God's grace in conversion, displayed and maintained against Arminians and others. SECT. XII. Handling the work of Grace under the Title of Vocation, or Calling. SERMON XCIX. Rom. 8. 30. Moreover, whom he did predestinate, them he also called, etc. The nature of Vocation opened, in respect of the efficient and instrumental causes of it. SERMON C. Holding forth the nature of vocation or divine calling. SERMON XCI. A further Explanation of the nature of effectual calling, by showing from what, and to what God calls us: As also, the Epithets the Scripture gives it. SERMON CII. Contains some choice properties or effects that accompany effectual vocation, whereby men may examine and try themselves whether they be so called or no. SERMON CIII. 1 Cor. 1. 26. For ye see your calling, brethrens, how that not many wise men after the flesh, not many mighty, not many noble are called. Sitrring up to serious and fixed Meditations upon this calling, in respect of the manner and time of it, and the persons called. SERMON CIV. Of true spiritual wisdom, the nature and properties of it, discovering who are the real wise men in the world. SERMON CV. Wise men after the flesh Characterised, and (by God for the most part) rejected. SERMON CVI Reasons why God passeth by Human wisdom, with the difference between it and true spiritual wisdom: Also, the commendation of Human Learning, and how necessary it its for a Minister. SERMON CVII. Of the consistency of earthly greatness and nobility with godliness: And yet notwithstanding, how rare it its for such men to be called and saved. SERMON CVIII. Mat. 22. 14. For many are called, but few are chosen. The Gospel feast, and who are welcome Guest, and who not. SERMON CIX. That most of those that are called, come short of what its absolutely necessary: And who they be. SERMON CX. A plea for stickness in Religion. SERMON CXI. Of Election and Reprobation, and of the fewness and properties of those that are chosen, answering the Objections of men, and clearing the Justice of God. SERMON CXII. Moore signs and effects of Election, with directions to those that are overwhelmed with thoughts and fears whether they are elected or no. SERMON CXIII. Ephes. 4. 1. I therefore the Prisoner of the Lord, beseech you, that ye walk worthy of the vocation wherewith ye are called. 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. SERMON CXIV. Of the nature, extent and example of that holiness to which God calls a man. SERMON CXV. Of the glorious estate of the Saints in heaven, to which God calls all sinners repenting and believing. SERMON CXVI. 2 Pet. 2. 10. Wherhfore the rather (Brethrens) give all diligence to make your calling and election sure. The Nature, Possibility, Duty and Means of the Assurance of ones effectual calling. SERMON CXVII. The possibility and duty of Assurance of our calling demonstrated: And the Reasons why some think a certain assurance impossible; with Answers to the Objections brought against it. SERMON CXVIII. The advantages the godly have by assurance: How it may be known from presumption; with directions to the godly that want it. SERMON CXIX. Acts 2. 29. For the promise its unto you, and to your children, and to all that are afar of, even as many as the Lord our God shall call. Shows in how many respects wicked men (before their effectual Calling) are afar of from God, and consequently miserable. SERMON CXX. That not all mankind are called with a saving call; How absurd it its to hold, That the works of God, the Sun, Moon and Stars, etc. may so call men: And God's Justice cleared in that point, stirring up all to behold the severity and goodness of the Lord. A TREATISE OF GRACE and ASSURANCE; Being CXX. SERMONS. SECT. I The Doctrine of Assurance and Signs. SERMON I How necessary and advantageous the Assurance of our being in the state of Grace its. 2 COR. 13. 5. Examine yourselves whether ye be in the faith, prove your own selves, etc. THe Church of Corinth, though it was a Garden immediately planted by the Apostles, yet quickly was filled with noisome weeds, whereupon the Apostle threatens it with severe Discipline, if they repent not; Ecclesiastical Discipline being in the Church, as the Sword its in the Commonwealth. The Corinthians distaste this severity, and question his Apostolical power and authority: Love to men's lusts, and a desire of security in them, rather than any solid Arguments, make men question the Jus Divinum of Christ's institutions. The Apostle proveth his Calling by that spiritual success and powerful 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 Argument may the faithful Ministers of God in England use against many who now condemn their Calling. In the words you have a Duty enjoined. 2. The object matter of it, Which its illustrated from an absurd consequent, if this duty be neglected. The Duty its set home in two emphatical words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Examine yourselves, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prove yourselves. The former word doth in the general signify to take an experimental knowledge of any thing that its either uncertain, unknown or hidden. Hence that knowledge which we have by general arguments and abstracted reasons, cannot be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an experimental knowledge. Now because, besides the bore knowledge, there may be also a good end or bad propounded in examination, therefore in an ill sense the word its applied to the devil and his instruments, and in a good sense to God, and here in the Text to ourselves. It its further to be observed, that these words do imply that men are great strangers to themselves, and that so much self-love doth blind them, that they know not themselves. Again, These words also imply that there are certain Marks and Signs, whereby a man may come certainly to know what he its, otherwise this command would be in vain. To the same purpose its the word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth a severe and diligent inquisition into ourselves, so as to have a full experience of what its in us; hence Rom. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its 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 its in you? The Apostle saith, You in the faith, rather than faith in you, to show the large extent of faith, that we are Subjects who do not contain it wholly; as he useth contrary phrases to be in sin, and in the flesh rather than sin, and flesh to be in us; so some observe that, Enter thou into thy Master's joy, not thy Master's joy into thee; though that seem to be a fancy, and the true meaning its, Enter into the place of thy Master's joy, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its 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 its made an Argument that they were the Apostles of the true Messiah, because 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 add also Math. 11. 5. when john's Disciples come to know, Whether he were the true Christ, Jesus returneth this answer, The blind receive their sight, the lame walk, etc. As if he should have said, These wonderful works demonstrate me to be the Messiah. Now though it should be granted, that this were part of the meaning, when the Apostle calls them to an experimental proof of his Apostleship among them, yet this cannot be all, because Christ its not said to devil in us, according to the Scripture phrase, or to be in us by a mere miraculous faith only. The consequent absurdity its in those words, Unless ye be reprobates. Piscator takes reprobates here as opposed to those that are predestinated; but I prefer Baza's judgement, who understands it of a corrupt and unsound mind, thus, They might easily discover the work of Christ to be in them, or among them, unless their understandings were in part depraved; for that he doth not suppose a total unsoundness in them, appeareth by the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth mitigate the speech; therefore it its rendered by some, Unless in something you be unsound. That a reprobate mind its a corrupted mind, appeareth 2 Tim. 3. 8. Men of corrupt mind, 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 calls Reprobate silver, Jer. 6. 30. which hath no worth or fitness in it for trade. Though the Apostle writeth here to the who'll Church, yet the duty its to be observed respectively by every believer; Neither its that true of Estius, who to avoid the orthodox Arguments for Assurance of grace, saith, It may be easilier known, Christ its in such a Church or Congregation, than in the heart of a particular believer: for the Text speaks not of Christ's being in his Doctrine and Ordinances among them, which indeed its easily discerned; but of his spiritual inhabitation by sanctifying grace in them. It its a duty of special concernment for the people of God to be assured of such a true Observ. 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 its. Observ. 2. A Practical and Experimental knowledge of Grace doth fare transcend a mere Notional and Theoretical: There its a great difference between him that hath heard Honey its sweet, and him that hath tasted it. It its a rule among the Hebrews, That Verba notitiae, quandoque significaut affectum & effectum. Words of knowledge do sometimes signify the affections in the heart, and the effects thereof in life, how well were it if they did always so signify among Christians. In former times Christians did much labour after an experimental knowledge, now they luxuriate into a mere brain-knowledge; howsoever in physic we call that man by way of contempt an Empiric, who goeth by experience only, and hath no knowledge of the nature of things, yet to be an Empiric 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 ourselves, it its to endeavour to feel that in actu secundo, as they say, in actual working, which we persuade ourselves its in us actu primo, or habitually. As for example, Every man thinketh he its a believer, he its regenerated; To prove or try ourselves, its to apply those notes and marks which the Scripture makes of such, and thereby to have an experimental feeling of the actual exercise of these things. The Scripture Phil. 1. 9 calls this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense or feeling, where the Apostle distinguisheth it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 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 ourselves, whereby we are able to discern what its true, and what its imperfect and sergeant, its very necessary, will be made manifest from several grounds. As First, Our Saviour did in his Sermons much press this point upon his hearers. If Reason 1. that be true which the Heathen said, Quando sapiens loquitur, aulaea animi aperit, when a wise man speaks he openeth the rich treasures and wardrobe as it were of his mind; This its much more true of Christ, in whom are the treasures of wisdom. And of all practical points in Divinity our Saviour its most frequently on this, That which its conceived his first Parable, Matth. 13. it its mainly to show the difference of true grace from that which its like it only, and as being a matter of great concernment; it its said Luke 8. 8. after the Parable was ended, Jesus cried, He that hath ears to hear let him hear. Now that crying its never attributed unto Christ's speech, but when his affections were very earnest, and the matter of great importance. It its also to be considered that this he speaks to a multitude that thronged after him with great attention, yet to such he declareth, 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 find much alteration made in yourselves, you may have joy, faith, some kind of reformation, and yet not be the good and right soil: what a provocation should this be to us never to leave, till we be truly qualified: Our Saviour also spends another Parable to this purpose, Matth. 25. of the ten Virgins, where all are Virgins, that its, such who had preserved themselves from the Idolatries and gross vices of the world; They both had lamps, they both go with confidence to meet the Bridegroom, and there its no differencing of one from the other, till the Bridegroom come: so that by this Parable it should seem, that a Professor having no more than a false imperfect or sergeant work of grace, may live and dies with a great deal of comfort and confidence, as if his condition were exceeding good, and not find it otherwise till it be too late. Again Matth. 7. 24, 25, 26, By two kind of bvilders, one upon the sand, the other upon the rock; What its represented, but two kind of believers, one that hath the outward profession and way of Christianity, and he its also truly rooted upon Christ; but there its another who bvilds upon the sand, who diggeth not deep enough; and this its 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 its a fall by way of rending, as the word signifieth, O how woeful to be rend 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 its, offered Sacrifices and received Sacraments? but for all that Christ knoweth them not. By all this you see, how necessary it its we be not deceived about the work of grace, and that we aught to have both our eyes in our head, lest we take an who'll spiritual estate in sergeant coin. This experimental knowledge its of consequence, because of the easiness and proneness in us to mistake. What Austin said of the Doctrine of the Trinity, in nihilo Reason 2. facilius & periculosius erratur, in nothing its the error more easy and more dangerous; the same its 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 acquainted with what its in it. The Papists indeed press this too fare, as if therefore none could ever tell when they did truly love God, or had a sincere heart; but the falseness of this its in time to be showed, only there its much truth in this, that there its so much self-love and carnal confidence in us, that we easily persuade our selus that we are indeed such as we aught to be. Ask every man one after another, who its not confident that he its regenerated, that he hath an interest in Christ, that his heart its 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 selus. The Jews and Pharisees could never be beaten out of those vain hopes and carnal confidences. Hence the Apostle useth an emphatical word of a Jew, Rom. 2. 17. Thou restest in the law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou art secure in the law, as in some admirable privilege and signal testimony of God's love; That which Christ promised, viz. Rest to their souls, they found in the law, so that no load of sin could burden them, because they had rest here. As it its thus of a Jew, so we may say of a Christian, he resteth in the Doctrine of the Gospel, and the outward use of Ordinances, not feeling the weight of sin. Insomuch that it were fare better to see people pray with fear, and eat their bread with trembling and astonishment, jest they have go no farther yet than hypocrites, than to be so carnally and falsely persuaded 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 fastened upon the gates of the who'll world, upon every door, every post, Examine, prove yourselves. Thirdly, It its very dangerous to miscarry in this matter. O the confusion that fell upon the foolish Virgins when their want of oil was discovered. How wary Reason 3. are you to take clipped silver, or sergeant coin? but it its great danger to take sergeant Repentance for true Repentance, sergeant 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 enlightened, 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 its here? better things than illumination, than participation of the holy things, better things than 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 its an hard saying, who than can be saved? Yet so it its, we Ministers of God's word may say, Except your righteousness exceed that of outward profession, of repeating of Sermons, of Family-duties, of common works of God's 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 its of consequence, because of the difficulty to Reason 4. find out the true differences between true grace and its counterfeit. It its hard doctrinally 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 regenerated person, gradually only, not specifically, but that its false. If than it be thus hard by way of Doctrine to set the bounds, how much more its it difficult 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 show how one its sure he its not deceived, and the other its, this its hard, though indeed they do differ as much as one in a dream, or madness, that its really persuaded of, and affected with such great advantages, doth from him that its truly awake, and knoweth he its 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 managing 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 doctrinal controversies, that its the great Question, Which its the true Church, and that which doth not err? as also, What are the essential marks that do constitute a Church? So in practicals, This its the great doubt, What its 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 feign have some visible infallible Judge to determine it that there might be no more dispute: So here, we would desire such a peculiar revelation from heaven that should by name say unto us, we are those Christians in whom are no guile. Fifthly, It its of concernment, because of the manifold advantages that will Reason 5. Advantages of this experimental knowledge of ourselves. I come to us, when we have attained to such an experimental knowledge of ourselves. As First, We shall accounted 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 Parrot that had no understanding of these things. If a man read in a book, or see in a map such and such countries, he hath indeed some confused knowledge, but if he travel himself into those countries, 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 Solomon's wisdom, when she came to have an experimental knowledge of it, than she was astonished, and said, All that she had heard was nothing to that which she saw; So it its in matter of grace, if God work these savoury inward experiments in thee, thou wilt be astonished to see the difference between thyself now and once; all that thou hast heard, read or preached, its nothing to that thou feelest; But how its it to be feared, that many have seen godliness but in the Map only, they never had experience of the thing itself. How many are there that talk of conversion or repentance, as men do of bringing forth a child, who never had the experience of the throbs and pains that than 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 its, he become sensible of the damnable and dangerous estate he was in, whereas he had great confidence of his good life and salvation before. And thus it its with every man that hath gotten experimental knowledge; Alas (saith he) I was alive once, I thought myself some body, when I could pray, writ Sermons, dispute so understandingly, 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 its this experimental knowledge, that man's heart its as it II were the Bible's counterpane. The Scripture its the original, and his heart its the copy of it, he can read over the Promises, the Threaten, and can say, Probatum est. David in his Psalms, Paul in his Epistles, speak that man's heart, feel that man's temptations, make that man's objections. Hence you have an excellent expression, John 3. 33. He that receiveth his testimony, setteth to his seal, that God its true. The Scripture speaketh of God's sealing to us, and our sealing to him. In this place it its a Metaphor from their civil contracts which were confirmed and solemnly declared to be good by seals, Jer. 32. 10. So he that doth indeed receive the testimony of the Scripture, he doth solemnly declare by his life and conversation, that God its true; Therefore all those who in the general say, they believe, yet show not a practical conversation accordingly, they set not their seal that God its true. Thirdly, Where this its, it will powerfully dead the heart to all human excellencies; III That as in man the Philosophers say, the vegetative and sensitive life its swallowed up in the rational; so in a Christian his natural and animal life its 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 its in the practical exercise of it, all such suckers will be cut of. It its 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 its best. Hence Gal. 2. 20. Paul denieth he liveth, but Christ liveth in him. Omnis vita est propter delectationem, All life its for delight. Till therefore thou canst take delight and experimental 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 kind of knowledge, but not with the later. Aristotle observeth, that dogs cannot hunt where the sent of sweet flowers its, because that diverteth the smell; so neither can we run after Christ in the sweetness of his ointments, when the smell of worldly delights and earthly refreshments do interpose. SERMON II Holding forth more advantages to Assurance. 2 COR. 13. 5. Examine yourselves, prove yourselves, etc. THere remain more advantages, which will accrue to a Christian, that besides a general notion-knowledge hath a practical and experimental discovery of grace in his heart. First, He will enjoy the sweetness and benefit of the Ordinances, which men of parts I The knowing experienced Christian only enjoys the sweetness of the Ordinances. 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 David's feasts and music? David, Psa. 19 preferreth Gods Word in sweetness above the honey and honeycomb, Psal. 84. its spent in admiring the loveliness and beauty of God's Ordinances: Now (alas) a man without the experimental work of grace upon his soul, can no more be affected with these, than a blind 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 speaking 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, preaching either of the bitterness of sin, the sadness of spiritual desertions, or the fullness of Christ, the sweetness of his fellowship and communion, say, The practised, exercised Christian knoweth what I mean; formal customary Christians are strangers unto that virtue and efficacy which its communicated in spiritual Ordinances. Cant. 4. 12. The Church its compared to a garden shut up, a fountain sealed, which its to be understood not only in respect of the defence and protection 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 its a Fountain sealed up, the spiritual administration of a Sacrament, its a Garden enclosed; formal notional Christians understand not, or perceive the full sweetness thereof. There were many people in a throng and crowd about our Saviour, but the infirm woman only, felt efficacy come from him: so many may attend the Ordinances, frequent the Assemblies, but some few only find 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, unless he saw his wounds, and put his fingers into them: So neither do thou believe thy estate to be good and sound, unless thou mayest see and feel the efficacy of Christ in his Ordinances upon thee. Austin speaks Austin. lib. 10. Confess. cap. 40. experimentally of this fatness and sweetness in God's Ordinances, Aliquando intromittis me Domine in affectum multum inusitntum introrsus, ad nescio quam dulcedinem, quae si perficiatur in me, nescio quid erit, quod vita ista non erit. Secondly, By this practical knowledge and exercise thou wilt be taken of from II Its taken of from needless and vain disputations, to look more into his own heart. all needless 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 busy 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 practical knowledge of grace its much neglected, you shall find men sooner disputing about faith than living by faith, talking of heavenly-mindednesse than being so indeed. Thus the trees in God's 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 calls it Doting about Questions, or as it its in the Greek, Sick and languishing; 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 its this but to think that a stone may become bread, and a serpent fish? As it its a Ministers duty to preach only those things that are profitable, The sour went out to sow good seed, not poison, or empty chaff; so it its also required of private Christians, that they do think, confer of, and study those things only that may edify and practically build up their souls. I would not hereby discourage an endeavour 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 knowing acts, and therefore our increase must be equal both quoad notitiam, and efficaciam, in respect of knowledge and efficacy also. A Christian may grow either Quoad amplitudinem scientiae or efficaciam scientiae, the enlargement of his knowledge both in respect of the matter, he may know more things than he did, as also in the manner, more clearly, evidently and firmly than he did, or else in the efficacy of his knowledge, though he do not more things than he did, yet he knoweth them more practically, they have a greater influence upon his heart and affections, they move and inflame him more than ever they did; now though the former way of increase be necessary and pleasing to God, yet this its much more. Take heed than that we be not like Pharaohs lean Cows, that devour many Questions, but yet are as starved and ill-favoured as before. When one came with a curious Question to our Saviour, ask him, Whether many should be saved? How pertinently doth our Saviour answer him, Strive to enter in at the straight gate. This therefore discovers the necessity of importunate pressing and urging practical knowledge upon people in these days, Ubi malunt homines disputare quàm vivere, they had rather argue than live. As little boys 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 subtle 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 III And to attain to the end of knowledge, viz. to do. knowledge, which its 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 its as vain when we have knowledge in matters of religion only to know, Tit. 1. it its called, The acknowledging of the truth after godliness; insomuch that in the Scripture phrase, They who have not the practical power of knowledge, are denied to have any knowledge at all. Hence are wicked men so often called fools, and said not to know God. By this means a private Christian may be said to know more of God, than a learned Doctor that hath nothing but orthodoxy; for you may have an orthodox learned man writ and preach admirably about justifying faith, conversion, etc. yet in regard of the practical knowledge of these things no ways comparable to some private man or woman, who feel the power of these things upon their own hearts: It its disputed, Whether Divinity be speculative or practical, and it its resolved by many upon good grounds, that it its practical, there being nothing in all Religion but what its to be improved for for practice one way or other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It its well done that orthodoxy and true Doctrine be defended by books, disputations and Sermons; but above all things we are to endeavour that our life answer our Christian profession. When Christ looked upon the figtree that had only leaves on it, he cursed it. To him that knoweth how to do good, and doth it not, there its the greater sin; 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 its very dangerous. There must be true Doctrine, and a godly life joined together. Cyril considering Abraham's servant, who gave to Rebecca earrings 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 settled in the truth, and endure all persecution rather than forsake it. He will believe no fallacies or sophisms, FOUR And be settled in the truth to endure persecution. he will not be frighted out of it by any dangers. It's called tasting of God and his Word, and the rule its, Non est disputandum de gustu, there its no disputing against taste. The sense of taste and feeling do herein differ from the other senses, that they are joined really to the objects themselves, whereas seeing and hearing do receive only the intentional species, and therefore cannot make such a real and powerful impression, as its in tasting or feeling. Paul's experimental knowing whom he did believe, made him boldly to speak: what makes men have a monthly 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 Sapience, The cause of changes in Religion. which they define to be Quoddam lumen divinorum, sub quo videntur & gustantur 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 whatsoever their conceit its about this, it its certain the Apostle Heb. 5. 14 would have us by use to have our senses exercised to discern both good and evil. Where the Apostle attributeth to the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are properly the Organs of sense in the body, but he applieth it to the soul, because of the intuitive and experimental knowledge the soul aught to have in good things; and therefore he speaks of use and custom which the people of God have in this spiritual discerning: Not wonder than that faith its called Heb. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The real subsistence of things believed in the soul. (Aristotle calls the thick cloud that by the repercussion of the Sun beams makes the Rainbow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Rainbow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an undeniable conviction of the mind of man, because where this grace its operatively upon the soul, it makes a real impression. Hence also the who'll work and way of grace its compared to life, Gal. 2. ult. because it its most real, it its not in imagination and fancy. That its notable Heb. 13. 9 Be not carried about with divers doctrines, for it its good to have the heart established with grace; Where the Apostle makes grace and godliness to establish 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 emptiness and lightness its blown this way and that way. Thus a man that its 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 inward 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 hypocrisy, double-mindedness and inconstancy, and this its much to be considered, thy heart its one while for good things, another while as vehemently for the world, thy heart its 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 its, Siti totalis indigentiae, with a thirst of total want. Now how great a mercy it its to be kept from that double-mindedness the Apostle speaks of, To be like a wave that its sometimes tossed up high to the heavens, and than presently sinks down low in the sea; or like the Grasshoppers that leap up towards heaven, but immediately 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 always be striving to make possible that which our Saviour hath pronounced so impossible, To serve God and Mammon. I shall in the next place show you what impediments and destructive principles Impediments of an experimental proof in ourselves. 1. Self-love and carnal confidence. there are to hinder us in this experimental proof, which we are to make of ourselves. For this duty here pressed of examining and proving of ourselves its like the compound that the high-Priest was to make, consisting of choice materials; Now one dangerous principle its, when we go to prove and examine ourselves, being prepossessed with self-love and carnal confidence, and where this foundation its laid, its impossible to make any good superstruction. Hence all the piercing 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 themselves. Therefore when thou settest upon this duty, thou must say, Lord, I come not in any love of myself, I can as easily judge and condemn myself for an hypocrite (if such I shall be found) as approve myself for an upright one: OH Lord, it shall not seem an hard thing to me, if I perceive that I have thus long, thus many years laboured in vain. OH Lord, it shall be so fare from being matter of discontent, as that I shall rejoice, 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 unlawful meetings? they are unwilling to see the hidden works of darkness, Prou. 28. 26. He that trusteth in his own heart its a fool. It its 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 its but ridiculous, and a mere mockery, unless we resolve to become impartial Judges. It its like disputing with the Church of Rome, who hold the true Church cannot err, and than that she its the true Church, whereby she becomes incurable and without hope of healing, Prou. 16. 2. Every man's way its clean in his own eyes, but the Lord pondereth the hearts. This its one way to blind us, but Temptations to unbelief. than we may run into another extreme, by temptation of unbelief; and thus when a godly soul set against itself, and taking every thing for hypocrisy 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 its, When we conclude that action to be done well, 2. An erroneous principle. which its for the matter good, whatsoever the principles, ends, motives or manner be. This destroyeth many thousands, Jehu did that which was according to God's will, and this made him bold to say he its 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, kill Baal's Priests, making so great a Reformation as he did? But because he himself did not do these things with an upright heart, therefore he its threatened. 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 ways: Thy profession, thy family-duties, thy religious performances are plainly visible, every one that runneth may read them; but the ends and motives are secret and latent, the foundations and roots of things lie under ground; The first letters in the book are garnished with many gays, 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 specify and distinguish moral actions; Two may be in a family, both pray, both mourn for sin, yet because one its done upon a pure motive and principle from God and to God, therefore it its right; and the other, because its defective in one of these, its rejected: who than its sufficient and prepared for so great a duty as this its? A third way of misguidance its, When we try ourselves by false Rules, when we weigh with false weights; This duty of examining and proving supposeth there its 3. Trying ourselves by false rules. some sure standard, which if we go by, we are sure not to be deceived, now that rule its 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 matter of godliness, when we should try ourselves according to the characters and signs that the Scripture deciphers, we take up principles in the world, the applause of others, the conversation of most in the world; And thus it its with us, as men in an Hospital, because every one its either wounded or lame, or some way diseased, therefore none are offensive to each other. The fourth and last dangerous way to miscarriage, its, When we mistake 4. A mistaking about the object matter of our enquiry. about the object matter which its to be discovered, when we mistake what godliness its, and so think it to be in us, when it its not; And in this its the grand imposture; men take a good nature, morality, civility, the common graces of God's Spirit for godliness, and when they see they have these, they conclude all its well. This its as if a man digging for gold should take lead or copper for it, and think himself 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 its no less or inferior a thing than the Scripture makes it. If a man shall not reach up to those Scripture directions, he its 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 Use. work: How much better its it to eat and drink, to pray and hear with fear and trembling of heart, than to sit down secure when there its 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 sin under the judgements of God, but attend to pure motives only; In the civil law no credit its given to a testimony that its given by one upon the wrack, because it its 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 satisfy ourselves 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 speechless, he pretended not poverty, or difficulty to get a wedding Garment, but was immediately speechless, even as if he had had a muzzle put on his mouth, as the word signifieth. At that day all the crooked and subtle wind, all the false pretexts of thy own heart, will be so discovered, that thou canst not but see it, and acknowledge 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, etc. I Shall absolve this Doctrine, in handling of one practical Question, and that its, Whether Hypocrites may not attain to some measure of practical Knowledge in matters of Religion? Its that ignis, which in the godly its Calidus & lucidus, in hypocrites Lucidus tantúm? Can unregenerate men go no further than to mere 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 its 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 privileges of the Covenant of Grace, The first its of those who have only the Name and outward Ordinances of the Three sorts of men go under the name of Christians. 1. Christian Religion, but have not the lest influence or power from it, In works they deny him. These are like some Apothecary boxes that may have the inscription of some cordial, but within its 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 without Christ, yea against Christ. Howsoever in some respects they may be said to be better than Heathens, in which sense Arnobius said, Melior invenietur judicio Christianus fornicator, quàm castissimus idololatra. A Christian even in fornication its better than a most chaste idolater; yet in other respects he its 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 lest degree made more savoury by them; and certainly it its 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 skin of men. Yet if we cast our eye upon the greatest number of those who yet are baptised into the name of Christ, shall we not find them in the rank of those, who have only a name in Christianity, and nothing else, who derive not the lest 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 its of those, who besides the name, have also some influence 2. and operations of the Spirit of God upon them, and many of them are in such a way as an embryo to a child, only they prove abortive, Matth. 13. The second and third kind of hearers were in this number; Divines as they attribute to the former sort a mere historical faith, such as the devils have, though it may be thought they have no faith at all in any respect or notion, unless it be an human assent; so they give to these later a temporary faith, which they make to differ from historical thus, because it its carried with some kind of affections, both in revelantem, the person revealing it, who its God, and in rem revelatam, the matter revealed, whereas historical faith its 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 sergeant and false, yet they are as pearls and stars respectively to profane men, for these have a practical experience of some power of divine truths upon them (and howsoever the Spirit of Christ doth not devil 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 its not united 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 its a great latitude, some having a greater measure of these workings than others, as the third kind of ground went beyond the second. A third sort its of those who are indeed incorporated into Christ's body, and 3. 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 its; these are born of God, have an immortal seed in them, shall never perish, because Christ will not loose any of his mystical members; and these only have a proper, clear and full experimental knowledge of Christ's 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 kind, differeth from the hypocrite though the highest in his kind, as much as the heavens, which according to some Philosophers its made of a fifth essence, from the sublunary bodies, and the works of God's Spirit upon hypocrites, if increased never 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 its indeed saving, yet great are the works of God's Spirit 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, lest 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 How far hypocrites may attain in practical experimental knowledge. 1. God's Spirit; They feel what it its to have assistance from God in those administrations. 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 who'll scope of the Apostle here, to prove Christ was in them, by the miracles and wondered 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 God's power and assistance in his place. And thus many a Christian may find great assistance in duties, in parts and abilities, and may find the power of the Lord going along with him; but this be nothing to his sanctification. And it its to be feared that in these times this its the furthest practical experience of God's help that most have; if it be not so, why its it that people do so abound in opinions, 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 naturally men are more prove to desire the gifts of God's Spirit, which are for public administration, more than the graces of sanctification. But (alas) to be a good preacher, 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 Prince's children feed on delicate fare, not for their own sake, but for the children's sake to whom they give milk: Hence it its that they preach that Gospel, that faith, that Christ to others, which they do not partake of, and so are like those posts in highways, with hands on them, directing to such or such a way, but they never stir out of the place they are in: O therefore that the Ministers of God could become sons of thunder in this matter, you have had experience of God enabling, enlarging, increasing the common gifts of his Spirit, but what have you felt of God's renewing, sanctifying and healing of your lusts? Secondly, They may have some practical experience of the bitterness of sin, and 2. the terrors that come by it. We may not think that the terrors upon Cain and Judas, were by a mere natural light of conscience, for such could quickly be distinguished, but there was also the Spirit of God convincing and setting sin home upon the conscience, Hence Rom. 8. the Spirit of God its called, The Spirit of bondage and fear, because it works such fear and trouble in the heart of a sinner, not the sinfulness of them, but the troublesome motions and stir 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 mere power of their natural freewill, but by the common work of the Spirit of God; and thus those many gripes and wounds of heart, which are inflicted upon many in the preaching of the Word, whereby the memory of their sins its like wormwood and gall to them, floweth from the Spirit of God; whatsoever its wrought instrumentally by the Word, its efficiently from God's 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 its a bitter thing to sin 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 wind in all that pain, yet they rejoice as if a man-child, a new creature were born. It may not therefore be denied, but even one who its a wild olive, and not yet implanted in Christ, may have the inward feeling of God's displeasure for sin, may be able to tell you the time hath been they could not eat, or drink, or sleep, but cried out, O their sins, sins, sins; but yet do not demonstrate Christ dwelling 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 its bread not only that nourisheth, but giveth life (which no other bread doth) Hereupon in a confused 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 its in such a transfiguration, for he foreseeing the happiness of the people of God, Wishes to dies the death of the righteous; yea its affected with the spiritual Ordinances and worship of God among them, How beautiful are thy tabernacles, OH 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 sweetness and joy in the Ordinances 4. of God, and some assurance of God's favour flowing thencefrom. Thus Matth. 13. They received the word with joy; and John's hearers were said for a while to rejoice 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 blood, 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 its declared in the foolish virgins, who with much boldness, and without any suspicion of their want of oil, Go out to meet the Bridegroom; Now this its thought a great matter, if so be their hearts have been at any time sweetened and mollified in the Ordinances of God. Fifthly, They have such an experimental working, as that it hath influence upon 5. 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 profaneness 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 its a difference many ways, I shall but briefly and generally The difference between the experimental knowledge of the unsound Christian and the regenerate. 1. touch at the differences, because they will come in more properly in the counterfeits. In the first place, There its a difference in the very nature of them. That which its in the godly differs from that in the most refined hypocrite, as much as gold from dross, or true pearls from counterfeits; Hence Matth. 13. the fourth ground, or kind 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 kind of faith that an hypocrite hath, but they are made to the faith of a godly man, though it be in the lest degree; so that a little infant in true grace, may by the hand of faith receive Christ, when a Giantlike hypocrite, cannot take him: but more of this in time. A second difference its in clearness and evidence; That which they do know 2. about the things of God its in a more confused manner, because that light in them its but by way of flash, and a sudden enlightening, not as permanent and abiding light in them; a little sip or taste of heavenly things cannot enable 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 its true, the holiest that are do but see in part; and David prayeth, That his eyes may be opened to see the wonderful things in God's 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 its not like the purblind hypocrite, who doth by a question rather judge of godly things, than any way else. A third difference its in the operation, for the experience of the godly inclineth 3. them spiritually, makes them more holy, carrieth them out of themselves, whereas all that its 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 power of his corruption. John 3. He that its not born of the Spirit, its 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 humbly, outed of thyself, more depending upon Christ and his grace, more mortified to the world, and the temptations thereof. It may fall out that a man's religious duties be the stage upon which all a man's 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 Use. and characters of grace, I forbear, concluding with a Use of Exhortation, not to be too credulous and facile in believing ourselves to be good and right. Woeful may the cosening and supplantations of thy own heart be. What may you not be? What may you not do, and yet be unsound? O 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 rejoiced in the good Word that hath been preached to us? and yet God to return this, Inasmuch as you did it not upon sound and sincere grounds, you did it not to me, Departed ye workers of iniquity. Draw of all your thoughts, disputes, meditations from other points, and mind this one necessary thing. Thou disputest, Whether there be a true Church, a true Ministry, true Ordinances, O consider, 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 goodness by the visible works he did in the Creation of the world, so do thou manifest that secret and hidden efficacy of Christ in thee, by a powerful and vigorous life of godliness; These are miracles that will confirm thee to come from God. Good its that of Austin, when pride tickleth thee and would puff thee up, say, Ovem te putas, hircum fortè novit te Deus, Thou thinkest thyself 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 thyself a Goat, but God knoweth thee to be a sheep it may be. Not as if we persuaded 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. Showing that Assurance may be had. 2 COR. 13. 5. Examine yourselves, etc. WE come to the second Doctrine, which though implied only, yet its 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 symptoms of this state and condition, that a man diligently attending thereunto by the help of God's Spirit, may come to be assured that he its 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 its certain; The answer its easy, 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 excludeth all weaknesses; Therefore the certainty God's 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 Scripture, Observ. 2. that a godly man by the faithful application of them to himself, being thereunto guided and enabled by the Spirit of God, may be assured that he its in such a state. In the Doctrine there are three main particulars must be spoken unto and opened: 1. Assurance and Certainty: 2. The Signs and Marks of Grace: 3. The work of God's 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 fully finished, for it its 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 heavenly! I shall therefore first speak to the matter of Assurance or Certainty; and for Twelve Propositions about Assurance. 1. this take notice of these particulars, First, A Certainty or Assurance may be had of a thing divers ways, as There its a certainty of sense, such as Thomas desired to have by putting his fingers into Christ's wounds; and this Philosophers say its infallible about its proper object, if there be no defect or impediment in the sensitive faculty. Again, There its a certainty of Science or Knowledge, and that its 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 its a certainty arising from the Authority of those who do declare or witness such things; for the testimony of him whom I believe to be the supreme truth and infallible about such or such things, doth beget a firm and sure persuasion that they are true; now this Authority its twofold, either Human; and as the men who witness are for number few or less, or for quality more or less worthy of credit, so more or less its that Certainty; and this breeds an human faith, or moral certainty only (now it its much to be feared that the greatest part of Protestant's even in matters of Religion, have no more than this human faith, believing upon no higher a motive than human tradition, or the authority of man,) or else it its Divine, from God's authority and revelation, and this begets an undoubted assent, which cannot be overmastered by any contrary temptation. Hence it its that this certainty of faith its above all certainty of sense or reason, because the ground of it its 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 its clear and evident, so that the certainty of faith may not be called obscure, as Papists term it, but clear and evident; for that its true which Aquinas saith, No man believeth that which he doth not see to be credible, and therefore in every thing believed there its evidentia credibilitatis, a clearness and evidence of the grounds why I do believe, though there be not always evidentia rei, a clearness of the thing assented to; now if you ask, To what kind of certainty its that reduced, which the people of God have about their being in Christ, and in the state of grace; I answer it its a mixed or compounded certainty, partly a certainty of faith, and partly of sense and in experience, which sense its spiritual, and wrought by the Spirit of God in us, so that it doth fare transcend probable conjectures and moral persuasions arising in us, because of such bodily affections or dispositions of joy and grief, which we sometimes find in ourselves, and hypocrites also are many times made partakers thereof. Secondly, A man may be assured that the condition he liveth in its damnable, and 2. A man may be assured he its wicked. such a wicked man its to be assured of that as long as he continueth in that life, he its without the state of grace: So that we may truly say to many the contrary in this Text, Examine yourselves, try yourselves, whether you be in the flesh, and power of sin 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 custom of gross sins, may and aught 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 OH that such would make such practical conclusions and judgements against their own selves, it might be an effectual preparation to awaken and rouse them out of their security, whereas through self-flattery, and a groundless persuasion of God's mercy, they utterly destroy themselves. But although a man may for the present conclude that he its in a slate of sin None can be sure they are Reprobates. 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 less 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 peremptory conclusion how it its 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 deathbeds cry out, Live they cannot, and dies 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 demonstration that thy heart its barren of all grace? Thirdly, It its easier for a particular Church to know it its a true visible Church, than for a particular Christian to know that he its a true believer. For to a true visible 3. 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 its, a man may conclude there its a true visible Church for the essence of it; but to the truth of grace in a man's heart, there its required internal and secret operations of God's Spirit by a powerful and most effectual change of a man's 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, etc. And again, Others they make the who'll dispute about the marks of a Church useless and of no profit at all (as Episcopius 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 God's Law, etc. So others, as the Antinomians, do wholly overthrew the Doctrine about signs of grace, and make it altogether useless to preach about them: but this its 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 dwelled 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 Paul's ministerial power; and if so, than Paul would not have provoked to that, partly because this place, and that of Ephes. 3. 17. may explain one another; now there Christ its said, To devil in their hearts by faith, where it must needs be justifying faith; and certainly Christ its 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 therefore he its not in us by such a faith. Fourthly, No man can by any natural light or evidence in him, come to be assured 4. Assurance not a natural light. of the grace wrought in his soul. Hence I shall show you, that it its God's Spirit which doth seal to us what we are; and that as a man cannot see the Sun but by the light of the Sun, 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 child in the womb may be an heir to a great inheritance, and not understand it; and therefore as it its not the power of a man's freewill to subdue and conquer sin, but that belongs to the Spirit of God sanctifying, so it its not the light of a man's 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 its that a man naturally its destitute of all comfort, as well as grace, his heart its like an hell; as there its the unquenchable fire of lust, which never goeth out, so there are worms of doubts and fears perpetually gnawing which never dies. For the Promises being divine and supernatural, we have no more inclination to them, or compliance with them than the commands of God, which require holiness. Hence it its 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 God's Spirit comforting and witnessing his love to him. And hence its the spiritual combat and conflict the people of God have, which its not only between corruption and holiness, 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 its separable from it, as we see in many of David's Psalms, who though full of grace and holiness, yet was in darkness, and felt not God's 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, than we can bid the Sun stand still in its race. Fifthly, There are four special privileges and mercies that a Christian even in this 5. Four things Christian m● be assured of. life may be assured of, his Election, Remission of sin, Sanctification of his nature, and Perserverance in that state, with future glory at the end thereof. And the assurance 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 aught the more diligently to attend to this; for he that hath a false persuasion about his grace in him, hath also a false persuasion of his pardon of sin, and of his Salvation, and so at last all his hopes will miserably fail him. Tell me therefore thou that hast such confidence that thy sins are forgiven, such boldness as to hope for salvation, what works or fruit its there of sanctifying grace; there you must begin, and you build in vain unless this foundation be laid. Not that we are to trust in our graces, but to gather God's love by them as so many signs and testimonies, otherwise our certainty its 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 its a most sad delusion for an ungodly or unregenerated man to 6. be persuaded, his estate its an estate of grace, whenas indeed it its nothing but of sin and death. We pity those that are bewitched or possessed with devils, but this its the most terrible possession, when a man its 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 justify yourselves (saith our Saviour) now all are very prove to this corrupt judgement, Every man's ways are right in his own eyes (its the wiseman's Apophthegm) but the Lord pondereth the heart; and in this bewitchery most men lie. For who its there that its not confidently persuaded of the goodness of their spiritual estate, who its not like Laodicea persuaded of their richeses and fullness, when indeed they are naked and empty. O therefore that such had the spiritual eie-salve, that such had their eyes opened to judge righteous judgement. How great will thy confusion be when thy gold shall be found dross, thy wine water, thy grace's corruption, and thy goodness nothing but sin! Do not therefore give credit to thy deceitful heart. Be afraid jest thy self-love hath blinded thy eyes and hardened thy heart, pray unto God that he would make known thyself unto thyself. The better thoughts thou hast of thyself, it may be, it its the worse with thee; such a righteousness and godliness as satisfieth men like thyself, its not presently acceptable unto God. Men may live forty or threescore years, and yet be great strangers unto their hearts. We pity those deluded mad men, who are persuaded 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 madness its upon most, who never searched to the bottom of all that filthiness which its in them, and thereupon call themselves grapes and figs when they are thorns and thistles. Seven, Consider that the soul of man hath two kinds of acts or workings. The former are direct acts, such as go immediately to their object; as when by faith I 7. take Christ and adhere to him; the latter are reflex acts, which are only in reasonable subjects, and this its 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 its properly in this latter way, when we know that What Assurance its. we believe; and therefore this Assurance it its called by some Sensus fidei, the feeling or perceiving of Faith. Now you must know that this feeling or perceiving of Faith its from God's Spirit as well as Faith itself; so that it its not a mere human sense or discerning, which its subject to falsehoods and delusions, but its infallible, even as faith its; for as the Spirit of God cannot externally witness any thing that its false; so neither can it inwardly in the soul of a man persuade of that which its false, so that as a man knoweth by the help of God's Spirit, His word to be the word of God, and its 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 settled, till the Spirit of God doth thus corroborated 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 8. A Believers assurance cannot be known to any other. describe unto another, what it its 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 its; and thus when a man becomes persuaded 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 knoweth but he that hath it. As it its thus only known to a man's self, so neither can others by a judgement of Certainty, but of charity only judge who are so. For it its God only that knoweth the hearts, and there its nothing visible in Christianity, 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 men's 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 men's hearts and affections: This its to be observed against that error of some, that hold, A man may certainly know whether another be godly, Peter was deceived about Simon Magus, and he calls Sylvanus a faithful brother, as he supposeth, 1 Pet. 5. 12. It its true there its a great sympathy and conformable working of God's Spirit in godly men, and their hearts answer one another as the face in the glass, but yet here its 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 firmness 9 and certainty of them doth more depend upon God's Spirit confirming us, than in the clearness of the argument. Our Assurance doth consist more in that firm adhesion of the subject, than in the evidence of the object. If you consider it in those assertive acts of faith, whereby we believe truths revealed in Scripture, their firmness and immovablenes doth more depend upon the work of God's Spirit strengthening the inward man, than upon the arguments; hence it doth believe them even unto Martyrdom, though it be not able to answer all the objections brought against it; and thus it its in these reflexive acts, the confidence that a Believer hath of the truth of grace wrought in him, comes more from God's Spirit removing our slavish fears and bondage disposition, as also staying and supporting the soul, than from that excellency and beauty of grace which its within us. Tenthly, Consider that as a man in his animal or rational life doth perceive the 10. 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 brethrens; a place much to be insisted upon hereafter. In this Text are two things, the first its general, Those that love the brethrens are translated from death to life; The second its more particular, we love the brethrens, 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 motions of sense within him, thus doth a man spiritual feel infallibility the supernatural motions of an heavenly life within him, yet here its 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 its not so in supernatural motions. Eleventhly, It its a vain thing to distinguish between the certainty of Hope, and a 11. certainty of Faith, as if a man might have a certain Hope of Grace and Godliness in him, but not a certain Faith, for the firmness of Hope doth depend only upon the certainty of faith; So that where there its no certainty of Faith, there cannot be any firmness of Hope. It its 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 its more especially true in divine Hope, which makes not ashamed, and the reason its, because it its the fruit of Faith, which its bvilt 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 desireth, 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 12. express it by, Rom. 7. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for although the word its common both to a moral or conjectural persuasion, in which sense Paul useth it of the faith of the Romans, Rom. 15. 14. and of the Galatians conversion, Gal. 5. 1. yet it its also used of a divine Faith, and that in Doctrines of Religion, Rom. 14. 1. 2 Tim. 1. 12. and the context doth evidently show it to be such a persuasion (because it its not a confidence 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from that flowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Confidence, and from his Confidence flowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the word that the Scripture doth most fully express this by its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 4. 21. Rom. 14. Col. 2. 2. Heb. 6. 11. It its used in an ill sense, Eccles. 8. Hence there its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in wicked men, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the godly. SERMON V Handling the Adjuncts of Assurance, viz. The Possibility, Excellency, Difficulty and Necessity of having it. 2 COR. 13. 5. Examine yourselves, whether ye be in the Faith. THis Text (as its proved) its a sure foundation of that profitable and necessary Doctrine, viz. The Certainty that a godly man may have of that Grace which its wrought in him, I come to add 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, 13. and Certitudo, Faith, Affiance or Confidence, and Assurance. In the write of many Authors these are spoken of promiscuously, as the same thing; yea Faith its by many learned men defined to be a full persuasion of the heart, etc. which definition though it was maintained by them out of a good intent against all Popish doubtings, yet it its not a Truth in the thing; for many have Faith, yea justifying Faith, who have none of this Assurance; and this definition hath plunged 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 its said to have three effects, 1. Affiance or Confidence. 2. Boldness or Assurance, and both these come from Faith. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Readiness of access to call upon God in times of adversities, so that a believer its made God's favourite, and it its not against Law (as Esthers' was) to go in and speak to this great King. Now whether Faith, Confidence and Assurance differ only as so many degrees; as a Child, a Youth and a Man; or whether they differ as several kinds, its to subtle a dispute. This its certain, That unless our Faith go so far as in a special manner to apply Christ to us, it cannot justify us, or do us any good: Others were in the crowd besides the woman that had the bloody flux, but she touching of him did partake of virtue from him. Though an Israelite had looked 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 who'll Word of God, yet it its the applying and resting upon Christ that doth justify us: Let not than 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 glean, than 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 certum, quam quod ex dubio certum, nothing its so certain, as that which its so after doubting. The shaking of the Trees by mighty winds, doth make the root more firm, and so may these temptations be a foundation of greater joy and boldness. Secondly, The Assurance God's people have of their estate of grace, its not so high 14. and full as that it excludes all doubting, for there its 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 David 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, than David doth. We do not therefore maintain or pled 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 its grievously assaulted 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 its 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 its never Proud, it its a sign he was never Humbly; now the ground of this Truth its from that fountain of sin that its still in every man; so that he can neither do any Duty, or partake of any Comfort without the dregss of corruption; there its the leaven of sin that doth sour both. There its some Gall in all our Honey; and by this means godly Assurance (as its to be showed) doth differ from all that carnal confidence and presumption which its in wicked men; and we may justly say to them that which Isaac did to Jacob, when he brought his sergeant Venison, How comest thou by it so soon? This Land of Canaan its not so easily possessed, yea as the Egyptians did most oppress 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 boughs most broken; so the people of God that carry about with them the richest Treasures of God's Grace, have the greatest encounters from Satan. We read the Devil tempting Christ upon this very Point, Whether he were the Son of God. It its no wonder than if he do frequently try thy strength and comfort. Besides, the failing in our Duties its a ground of coming short in our Comforts. Hence commonly the most active Christian hath the greatest Comfort, and he that walketh loosely and lazily, its fullest of Doubts; as the waters that run swiftly breed no vermin, 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 The Adjuncts of Assurance. I The Possibility of it. 1. 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 its 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 thankfulness that he had forgiven his sins, doth not this suppose a Certainty? When that man said, OH Lord, I believe, Did he speak he knew not what? And Paul, how often doth he manifest such an Assurance! and jest it should be thought he had it by some special Revelation, he doth Rom. 8. infer this Assurance 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 Revelation for me, that God its my God? for thou hast the same ways to obtain it, as the people of God have had heretofore. Again secondly, The Possibility of it its seen in that a man may be assured of his 2. dogmatical Faith; That its, a man may be assured that he doth believe such Principles 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 believe upon supernatural grounds, he could not truly but upon a bold venture say, he did believe in God in deed, that there its 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 witness God's love to us; So that as the appointing 3. of Seals among men doth argue an intent of making bargains and contracts sure: Thus God appointing Sacraments in a visible particular Application, doth hereby declare his Will, that his Children should be sure; so that to overthrew Assurance its to take away the Sacraments; As a man doth prise that wax which its made up in a seal to confirm his inheritance to him, more than 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 than 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, 4. as all say, for God's Promises are in Christ Yea and Amen; and no iota or tittle of God's Word in the promising part of it, can any more pass away, than in the preceptive or threatening part of it. Than there can be no defect in the means to obtain it; for there its 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 its there any defect in the subject, for although the heart of a man be naturally deceitful and full of crafty wickedness, so that the Scripture calls him a fool who trusteth in it; yet being now renewed by God's Spirit, that guile and hypocrisy its in a great measure removed, and he doth not see and discern by his own strength merely, but by the Spirit of God enabling and guiding of him; So that as God's 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 its an undone and a lost man; so the same Spirit through the Promise of the Gospel, doth persuade us of God's 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 II The Necessity of it. 1. its of an establishing and settling Nature. It its a Pillar and an Anchor to the soul, and although Assurance its a separable effect from it, yet the Scripture makes Doubting and Fear to be opposite to believing. Hence its trusting in God compared to rolling ourselves upon him, to staying the mind, to resting of the heart, etc. So that by strong and customary Acts of believing on Christ, and patiently waiting, we come at last to be assured. 2. There its a Necessity from God's Glory. It its not enough that God doth work Grace in us, and sanctify us; but we are to know this, that we may praise and 2. bless God for it: Can a man in his sleep, or in a swound, when his senses are stupefied, praise God that he liveth? no more can a Christian staggering with uncertainties, and lying in all darkness of mind: how therefore should this quicken us up to obtain this Mercy! How much Glory doth God loose by thy fears! As David argued, Do the dead praise thee? So do thou say, OH Lord, Do they in darkness and that have no light, glorify thee for thy goodness to them! 3. Hereby we shall have more Joy and Peace in our hearts: O what an Hell must every man's heart be that hath not some little light at lest of this in 3. his Soul? What Legions of tormenting Doubts must needs possess him, till he have some support this way? How can a man be sick, be in dangers, 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 sickness, Remember, OH Lord, how I have walked before thee with a true heart. And thus Paul its animated to look Death in the face, because he knew He had fought a good fight: and its not this the complaint of many languishing on their deathbeds? O if they had Assurance, how willingly could they departed out of this world! 4. In the Usefulnesse of it, hereby we shall be enlarged and quickened up to all 4. holy Duties. He that hath this Hope purifieth himself, even as God its 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 ourselves from all filthiness of flesh and spirit, 2 Cor. 7. 1. We believe, therefore we speak; and therefore it its an opinion against manifest Experience, that Assurance of God's Love will beget Presumption and carnal Security, whereas indeed this will be like fire in our bowels, wings to our Souls: Doth not the Child's Knowledge and Assurance that his Father loves him, beget all willingness, and readiness of Obedience? And its not the Rule, Si vis amari, ama, Love if thou wouldst be loved? When therefore the Soul shall be persuaded that God in great Love hath wrought such mercies for him, Will not this make him seven times more inflamed to God? In the third place, We have the Difficulty, few do attain unto it, and that from III The difficulty of getting Assurance. 1. these grounds, First, Where the sense and feeling of the guilt of sin its, there we presently look upon God as an Enemy, think of him as of a Man that cannot forgive, but will certainly avenge. Thus Cain and Judas, how prove were they to despair! And therefore the word to Assure, 1 John 3. 19 signifieth Persuade, implying that our Hearts have many froward and peevish Objections; and we are many times as Rachel mourning, and would not be comforted. Secondly, It ariseth from the desperate Hypocrisy and falseness of our Hearts. 2. This its urged by the Papists too fare, as if it were such a Deep, that the Spirit of God also could not assure us what we are; but thus fare it manifesteth, That Comfort or Assurance its 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 proneness to walk negligently and carelessly. We 3. are beaten down with many Temptations, and therefore do quickly loose our hopes; for this Assurance its preserved in the continual exercise of Grace. Hence the Apostle useth two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, etc. often, and so grieve that Spirit of God which would seal us? Fourthly, It its Difficult from outward Causes, as first from Satan, who hath fiery 4. Darts, its 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 Consolations; as the Spirit of God its the Comforter, because of that special benefit it brings to the people of God; So the Devil its 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 treasures; yea therefore never are wicked men cast down with those fears and troubles as the godly are; They know not the meaning of spiritual Temptations, nor what it its to have the light of God's countenance denied them. 2. On God's part, he makes it difficult, That hereby his favour may be the more prized. The Church that had carelessly put of her Beloved, afterwards makes great and vehement enquiry after him, and cannot find 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 its the Excellency of this Privilege several ways; First, This keeps up excellent Fellowship and Acquaintance with God. The Church FOUR The excellency of this privilege. 1. that could say, I am my welbeloveds, and my well-beloved its mine, did abound in spiritual Society with Christ: Hence the Church glorieth in this expression four or five times; whereas fears and doubts keep us aloof of, and make us slavishly trembling about him. Secondly, It will work a Filial and an Evangelical frame of heart. The Spirit 2. of Adoption enabling us to call God Father, makes us also have the humbly disposition of Sons; Hereby we are carried out to do him service for pure intentions 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 assured 3. 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 inflame in Prayer, when we are assured of God's love. This 4. kindles Desires, increaseth Hopes to speed, and so makes the Soul more importunate; 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 tenderness against sin; As being that only evil, which would put him out of the heaven he its in, for having now the 5. Experience how sweet the Lord its, and how greatly his favour its to be prized, he will take heed that he do not rob himself of so great a treasure as that its. 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 departed, 6. saith Paul, and to be with Christ. If the beginnings be thus wondered and excellent, What will Heaven itself be, when all fears shall be abandoned! If Seneca said of his wise man, Majore parte illic est, unde descendit, He its more in Heaven than in Earth; this its much more true of the godly. Seven, A full acquiescency and resting in God and Christ, as sufficient for every kind of want, so as They desire nothing in Heaven but him, and nothing in Earth 7. besides him, and hereby having drunk of this water they thirst no more, but all their happiness its in him. Blessed its the man that its partaker of such a privilege, and happy its he who in this manner hath God for his God, and Christ for his Christ. SERMON VI. Showing the Difference between true Assurance and Presumption. 2 COR. 13. 5. Examine yourselves, etc. 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 delusion and madness that can be, to have a false persuasion 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 evidently conclude, That they are for the present shut out of this Kingdom, do yet bless themselves, as if all were well with them! It its therefore worth the while to ransack such false Evidences, to discover between Dross and Gold, Honey and Gall, what its of the Flesh and what its of the Spirit. In the first place, We may find a vast Difference in the efficient cause or principle The difference between true Assurance and Presumption. 1. In the cause. that its procreant of the one and the other. And although causes are like the root under the ground, not so visible, yet they make much to the differencing of things. Assurance its a Fruit, whose Root its in Heaven, the Spirit of God in a twofold act, Enlightening or Revealing, and Adopting or Corroborating the heart with Filial Evangelical Affections; but carnal presumption its 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 sin, and Internal causes of presumption 1. danger thereby. They have never yet with Paul found the Law alive, and themselves dead; They have not seen the great abominations of their Nature; The foulness of sin, the purity of the Law, the exactness of God's justice; and for want of these Discoveries and Apprehensions, they come quickly to be persuaded that every thing its well with them; This was Paul's 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 blind 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 its wrought out of a gracious Illumination about the height, depth and breadth of sin, with a tender affection about the weight and burden of it. Art thou than 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 sin hath made upon thee, if thy eyes were opened to perceive the filthiness and vileness of thy nature and ways, thou wouldst sit like Job upon the dunghill, abhorring and loathing thyself. Secondly, Another internal cause its self-love; that its, the Ivy which cleaveth 2. so close unto us, till it hath devoured our substance; by this means we flatter ourselves, making everything to be good within us, and to be God, whereas it's altogether fleshly and carnal. The wiseman observeth it, That every man's ways 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 Prophet could persuade them their hearts were not right with God? Who could bring them out of love with themselves? Art thou therefore fully persuaded of thy good estate? Dost thou bless God for thy good heart and affections? Whence its the ground of this? Its it not from self-flattery and a carnal love to thyself? If thou wert diligent and observing of thyself, 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 ourselves. A second vast Difference its, From the Motives and Grounds. The godly Assurance II In the motives and grounds. its from and through the word of God; That which its the means of our Regeneration, its 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 mere natural light and judgement about the state of Regeneration and 1. Grace; but (as you heard) Assurance comes by the light of the Spirit shining in God's word, and the works of Grace in our hearts can be no more discerned by a natural light, than the sensitive part can apprehended the actings and workings of reason, or the natural faculty of the Will have power to do that which its supernaturally good. We see a clear instance in Nicodemus, how blockish was he about the work of Regeneration? Now this its the Motive of most men's Assurance, their gross mistake about the work of Grace what it its. Do not the most of men think this Godliness consistent with frequent and constant Practices of Impieties 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 gross as to be deluded herein, Do not many take a fair, civil and moral Conversation, voided of scandal, to be the Scripture-godliness, and because they are so, though they have no more, are therefore persuaded of their sanctified condition? Nay, a man's mistake may yet go fare higher, viz. when they take those workings of God's Spirit which are but for a season, or are in some imperfect and short Degrees, being without root in the soul, for the peculiar saving work of Grace, which its in the truly regenerated only. Now how easy its to be deceived one of these ways, and with the foolish Virgins Matth. 25. to dies 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 sanctifying Grace. 2. The Motive of a godly Assurance its not from any Worth, Merit or Perfection 2. we deem in ourselves, but only from the Truth and Sincerity of Grace, with many defects that are washed away by Christ's blood. 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, its bold Presumption. We do not defend such an Assurance as shall arise from a full and perfect Obedience unto God's Law; (nay we have an Assurance, such an Obedience cannot be in this life) but only a certain persuasion of the uprightness of our hearts in the ways of God. Now the Popish Arguments, they militate against Assurance chief 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 gracious Assurance. 3. A carnal Presumption ariseth many times from the outward comforts and plenty 3. they enjoy. They look upon their Richeses, Children, Honours, as so many Testimonies of God's Love to them, and Arguments of the Reward of their Obedience. Because the Scripture hath many temporal Promises unto those that walk in God's ways, they finding themselves blessed with such advantages, do thencefrom infer their Piety. But the Scripture gives many Antidotes against this tumour and swelling, telling us that such stand in slippery places, yea that these things may become a snare unto them, increasing both their sin and torment. Quandoque divitae dantur ad poenam, said Augustin, as Solomon observed, Richeses, for the hurt of the owners. That place in Ecclesiastes, No man knoweth love, or hatred by these things below, doth not, as the Papists would have it, prove no Assurance 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 its most powerful 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 witness the contrary! Thus Hezekiah when under the stroke of death, its supported with the truth of Grace in his soul: but all carnal confidence vanisheth in time of distress, they than rage and rave, not knowing what to do; See than what it its that beareth up thy heart, that keeps up thy Spirit: Its it thy Wealth, thy Estate? Alas, how are these things bestowed many times upon those whom God hates, if these go to happiness than Christ was not happy, who become poor that we might be rich? It was well observed by Augustin, That God giveth Richeses 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 its In respect of the Manner and Method the Spirit of God III In the manner and method of God's working Assurance. doth usually work Assurance. For although The wind bloweth where it list, and God's ways are many times diversified unto his people, yet commonly as Face answereth face, so do the hearts of God's people one another; Insomuch that what its Communis sensus fidelium, though it be not like Scripture, yet its of grave and serious Authority, now in these ways the people of God come to have Assurance, 1. By a deep and serious Humiliation for sin, and feeling the burden of it. Matth. 1. 11. such only are promised to find 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 than to a man who its confident of all things, as well with him; O, But what travails hath thy soul had before the joy of such a man-child born unto thee. Rom. 8. The Spirit of God, its a spirit of bondage, before it its a spirit of Adoption. And this very particular its enough to shake the foundations of many men's buildings. What deep digging was there in thy heart before this superstruction? I know this true and safe practical Divinity its 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 progress and method upon himself; first, The discovery of sin by the Law, whereby he judged himself miserable and out of measure sinful, and than the apprehension of Christ's 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, its by conflicts of doubts, and 2. opposition of unbelief. For seeing that Assurance its a fruit of God's 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 its like the temper of that man, who said, All these have I kept from my youth. It cannot be thought that so great and spiritual a mercy should be brought into thy soul, and thy heart not be in many commotions. Apprehensions of Grace in us, accompanied with sense and feeling of our imperfections are always 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 God's favour, and it's clear with him; so at other times he its in the dark, and much wavering. 3. God worketh Assurance out of the vehement and fiery assaults of Satan. As 3. Christ himself escaped not his Arrows; so neither do his members. Woe to that man whose peace the Devil doth not disquiet. The strong one who its 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 its not opposed by hell itself. It its an Egyptian, not an Israelite, if Pharaoh do not oppress him. A fourth real Difference its In the Effects of godly Assurance, whereby it doth as FOUR In the effects of godly Assurance. 1. much out strip Presumption as light doth darkness. 1. This godly Assurance its diligent in the use of the means, careful to perform all Duties, and in the neglect of these it either perisheth, or its much weakened, Give all diligence (saith the Apostle) to make your calling and election sure, 2 Pet. 1. 10. So that where Diligence, and all Diligence its not used, there its no Assurance. This its the Oil which keeps the Lamp burning; in earnest Prayer, holy use of Sacraments, walking universally in all God's ways, its this godly certainty maintained; whereas carnal confidence its big, and swelling even in the neglect, yea profane contempt of the means. A man that doth not pray, that polluteth himself with daily sins, yet he its throughly persuaded of his happiness. As therefore in the ordinary passages of God's Providence, he its rightly judged a presumer who will persuade himself of life, when yet he will neither eat or drink, be assured of wealth and richeses, when yet he will use no Diligence: such an arrogant sottishness its in a spiritual presumer. 2. Godly Assurance the more it its, the more doth it inflame the heart with love to 2. God. It its like the burning Glass that by the reflection of the Sunbeams doth 'cause a fire to be kindled within, as we told you of David and Paul; and none do so highly bless God and praise him, as those that have this Assurance: but carnal presumption worketh into a love of the creature, or comforts he enjoys, and careth the less for God. As the Adulteress the more confident she its of her husband's love, the more bold and impudent she its to abuse it. The Spirit of Adoption giving a filial Disposition, and Assurance of a Father's love doth much melt a filial frame of heart; but if love be showed 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 rejoicing in him? This its a comfortable demonstration of good Assurance. 3. Godly Assurance its potent and able to keep up the heart under all discouragements 3. and desolations. Thus David in that sad exigence, Encouraged himself in the Lord his God. This Certainty of our Propriety and Interest in God, its 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 its a precious symptom, see in the midst of these confusions thou livest in, when Heaven and Earth seem to be mingled together, What makes thee rejoice and to lift up thy head with gladness? Its it that Knowledge thou hast of God to be thy God? Its it those pledges and pawns in thy soul of his eternal love and goodness unto thee? This its something. But alas, as the hypocrites joy, so his confidence will quickly perish. It its 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.) its tried by this, if it can endure the hammer, if under the hammer above, and the anvil below, it continued more obdurate, than it its true metal: So it its 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 than any thing else. Hence Cameron observeth, That Mercies are never called Temptations in the Scripture, but Afflictions, because it its so difficult to be deprived of that we desire. Fifthly, We may find a palpable Difference in the Companions or Concomitants of V In the companions or concomitants of it 1. it. As 1. It's accompanied with holy fear and trembling, for as God's Word doth not contradict itself, when in some places it calls 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 than, they who are assured, though they rejoice, yet they rejoice with trembling. Those who are assured they shall stand, yet take heed jest 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 its 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 its with the people of God, whereas carnal presumption excludeth all kind of fear, obstructeth all diligence. 2. A second Companion its Humility and lowliness of mind. For the greater mercies 2. God bestoweth upon his people, the lowlier they are in their own eyes, as the Virgin Mary witnesseth in her Song, and David in God's kindness to him, whereas in carnal presumption, the more confidence, the more pride in ourselves, 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 God's 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 privileges, as in Paul, Wrapped up into the third Heavens, of becoming proud, that Paul its assaulted with buffet of Satan, to keep him low, and he repeats it twice 2 Cor. 12. 7. Jest I should be lifted up above measure, in the beginning of the verse; and again, Jest 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 road in triumph, Mementote esse hominem, Remember thyself to be a man. If, I say, there be such danger even in godly men, when they have the real works of God's Spirit, what cause its there of pride in corrupted men, who have only puff-paste delusions of Satan? When therefore thy persuasion of God's love to thee, raiseth up lofty mountains in thy soul, thou lookest upon thyself in heaven, while others grovel upon the ground, thou deemest thyself to be as much above other Christians, as an Angel its above a Worm; than fear this, coming from the devil transforming himself into an Angel of light. Lastly, It differeth in the contrary or opposite which will destroy it. Assurance being VI. In respect of its opposite. wrought by God's Spirit, its 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 its not weakened through sin, only outward troubles or horrors of conscience vanquish that. As the Casuists give a difference between melancholy, and trouble of conscience for sin; Melancholy its removed by bodily remedies, merry company, variety of employment; but trouble of conscience can only 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 its on the contrary, Peace in the holy Ghost wrought by Assurance, its only excluded by sin or lukewarmness in holy Duties: but sinful 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 God's favour. 2 COR. 13. 5. Examine yourselves, 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 What way may be taken to undeceive the carnal confident. are none more indisposed for Christ, none have higher mountains and hills in the way, than the falsely persuaded 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 its hardly curable that its like unto health: and the task must be great to remove such an one from his steadfastness, because two things are to be done; the former to make known his false righteousness he its persuaded of, and the latter the true righteousness he its to be assured of. As the Philosopher who was to teach one that was infected with false opinions, required a double fee, because his work was double, dedocere, to unteach, and docere 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 Heretic its in matter of Doctrine, the same its a carnal presumer in matter of practice and conversation. Now as the former its seldom reduced, because there its obstinacy and contumacy in him against all admonitions; so its the latter scarce ever truly debased 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 following are likely to do it. First, A powerful and soul-searching Ministry, that will so pierce into, and discover Remedies against carnal confidence. the hidden things of the heart, that thereby he may come to be made known to himself. The Ministry of the Word its like the Sun in the firmament, from whose light nothing its hidden. Thus the Prophets, the Apostles, they were lights. And what conviction might the Jews have had of all 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 strongholds, and every thing that exalteth itself, by this its meant all kind of opposition. What the woman of Samaria said concerning Christ, that he discovered Whatsoever she had done: So sometimes may we say, Come and hear a Sermon that hath laid open all the vileness and inward filthiness, all the poverty and wretchedness that its within me. A second Remedy its, A particular opening and applying of the Law in the purity 2. 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 than 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 God's 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 its fuller of Snakes and Worms than thy heart its of filthy lusts. Thus Rom. 7. Paul, as good as he was in his own eyes, when he looked into the glass of God's word, his holy Law, he found so many blots and blemishes in himself, that he had no longer life or hope within him. Hence it its 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 its, like the Elephant bemudding the water, that it may not see its own deformity. The third Remedy its, To discover the fullness and necessity of Christ. And indeed 3. if Christ be so necessary, as the Scripture saith, and that in such a way, as that his Righteousness must be all in all; Than thereby its demonstrated, that all which we have its nothing but sin and weakness. If Christ be commended unto us under the titles of a Saviour, Physician, Redeemer, than certainly we are sick, in bondage and utterly undone in our own selves. Why dost thou than (OH vain man) boast so in thy own self! Why art thou so strongly persuaded of thy own sufficiency? If it be so, What needs a Christ? Was not he incarnated? Did he not suffer in vain? If a Star were able to give light to the world, and to dispel all darkness, what need its there of a Sun? If the stream hath enough to refresh, what use its there of the Ocean? Wouldst thou than come to be poor and miserable in thy own eyes? Consider in what glory, richeses, fullness and absolute necessity the Scripture sets Christ forth, and than thou mayest quickly abhor thyself. A fourth Remedy are Outward and sad afflictions accompanying the Word. For 4. when God shall thus by his Word thunder in their ears and hearts; When he shall also outwardly scourge and afflict, than its a man many times taken of 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 its the way to bring them to the knowledge of themselves; thus God when he would have a man reject all his carnal presumptions, abhor 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, than to be set always upon the pinnacle of the Temple (as it were.) Be therefore awakened out of thy security, fear jest thou hast lived thus many years in a mere dream of thy holiness and interest in Christ. Fifthly, The examples of such who have made great progress (as might be 5. thought) in the ways of Religion, and have had high thoughts of themselves, whose ends notwithstanding have been very dreadful and terrible, its, 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 accompanying Salvation! So likewise the instance of the foolish Virgins, who were so bold and confident in their preparation for the Bridegroom, how woefully were they deluded! Now look over these examples, and consider again and again, jest their cases and thine be alike. Think and tremble jest the time be coming when thou shalt cry for oil, because all thine its spent, and there its none to help thee. Our Saviour by many Parables to this purpose would teach us how prove all are to be thus abused. Sixthly, Let a presumptuous man consider how apt he its to mistake in other things, and therefore fear jest he do also in this of the greatest concernment. Every man its 6. full of blindeness, stupidity, ignorance, how often its he deceived even in natural and moral things? How often in truths supernatural? And its it any wonder than, if in the workings of his own heart, wherein he its 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 hypocrisy its in a great measure removed, do yet cry out, Who can understand his errors, Cleanse me from secret sins, How much more its this true of him who its wholly in the leaven of hypocrisy? If David hath much unknown pride and corruption in his heart, how much hath a Pharisee or an unregenerate man? It its a good speech of Amesius, Praesumentes sunt eo magis desperati, quo minus sunt desperantes; Presumers are therefore in the more desperate condition, by how much they are the less despairing. The next Question shall be, What aught 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 its done for him. And as when a man hath Assurance of the truth of grace in his soul, there its also a complication of the Assurance of Election, Justification, Perseverance and Glorification; so when the soul its in darkness about the former, and hath no knowledge How sad a condition it its for a truly godly man to want the sense of God's favour. of that, it its also involved in ignorance about the other things. Now howsoever carnal men know not the sadness of such an estate, yet David's 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 God's favour in his Agony, though no corporal bone was broken, yet was full of these broken bones. First, Let him consider whether some sin, unreformed of, that he liveth in, knowing it to be sin, doth not eclipse all his certainty. David's Adultery drove away the 1. What a godly man should do that mourns under the sense of the want of God's favour. spirit of gladness and joy from his soul. O that its a cursed joy and confidence, which its not expelled by the committing of known gross 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? Its it any wonder than to see men who take upon them the profession of Religion, and yet live loosely, tumbling now and than into 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 its it than that God's 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 2. careless use of the means of grace, will much weaken a man's 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 godliness be not the cause, yet they are the sign and testimony of God's 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 its therefore an unworthy thing to speak of doubting, and complain of the loss of God's favour, and that thou hast no Assurance, when all thy Duties and Performances are careless and withered. Thirdly, If yet thou hast no Assurance, than know that it its a free and arbitrary 3. Privilege, which God bestoweth when and where he listeth. We did briefly, and shall more at large show, that it its the Spirit of Adoption, which doth work that filial affection, and enable to cry Abba Father. It its 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 God's love unto us. Hence 2 Cor. 1. God its 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 inwardly fashion and form their hearts to receive it. That same power of God in converting grace, which its called by the Father vorticordium, its seen also in this of consolation. God therefore would by this teach us, That Assurance its not a flower that will grow of itself in the garden of our hearts. Fourthly, Its there the truth of Grace in thee, and thou art not ware of it? Its it 4. 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 God's love to thee; for although the Assurance of God's 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 privilege of Assurance its given to those who have a long time been acquainted with God, much exercised in his ways, 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 sin. As Aristotle observeth it a special instinct of nature, whereby Parents are most tender of the youngest child, because that can least take care for itself. The third Question, Why doth God when he hath wrought Grace in us, not presently Why God doth not give Assurance presently to those that have true grace wrought in them. enable us to believe, and see it in our souls? David, though the Prophet told him his sin was taken away, yet in that Psal. 51. how importunately and earnestly doth he pray for pardon and joy. Which implieth, that though God caused this outwardly to be declared to him, yet he did not by his almighty power effectually persuade him of it, and the Question seemeth the greater, because this Assurance would be wings and legs in a man's service to God. It would inflame him more to promote God's glory: And besides, God loseth much of his glory and honour; for how can the soul rejoice 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 sin its. The longer that guilt 1. with the consequents of it its 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 sin? David's length of time under the guilt of murder and adultery, wrought in him greater hatred and dislike of those sins. And howsoever it may seem to be a servile low spirit to awe sin, 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 its. Be therefore content under those black desertions, though thou knowest not how it its with thee, yet God's end its good, to keep thee low and weary of sin. Secondly, Hereby God would keep us low and humbly in ourselves. We many times upon the discoveries of God's works on our hearts are apt to grow high and 2. contemn others; we are apt to think God hath raised us up above others, that we know and feel more of God than 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 nothing but sin and weaknesses in us; all our who'll life appeareth to us nothing, but as Anselms did to him, Aut peccatum, aut sterilitas, either sin or barrenness. When thy heart seethe nothing but sin round about thee, than thou canst lie before the throne of God who its rich in grace, like Lazarus before the rich man's gate full of sores; and as Chrysologus said of him, that he had Tot clamantia ora, quot vulnera, as many mouths crying for help, as he had sores, so wilt thou have as many mouths begging for pardon, as thou hast sins and infirmities. It its said of Moses 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 its it when others can behold and admire the graces of God in thee, yet thou apprehended none of these in thy own self! It was Gregory's 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 prise it, taking the greater heed how 3. we loose it. We see the Church in the Canticles, when she had despised her Spouses 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 unless when eclipsed, so neither do any highly esteem the favour and love of God, unless when in the loss of it. As it its in temporal mercies, so in spiritual, they are prized Carendo magis, quam habendo, by the wanting of them, more than the having of them: Dost thou therefore pray, and again pray for Assurance, yet can●t not obtain it? than think this delay may be to increase my appetite the more after it, the more to bless God when my soul shall enjoy it. Fourthly, God doth it that thou mayest demonstrate thy obedience unto him, and give the greater honour to him. For to rely upon God by faith, when thou hast 4. no sensible testimonies of his love to thee, its the purest and merest act of obedience 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, its wholly to give all to God and nothing to himself; such a faith its a kind of a spiritual Martyrdom. The way of Assurance brings more comfort to thyself, 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 Not less its thy action, when thou overlookest all thy own sense, feeling and sad temptations, trusting in God for acceptance. To walk by Assurance its a kind of walking by sense, and it supposeth us children, if we cannot be quiet unless in the mother's bosom. Fifthly, God withholdeth the sense of pardon, that thou mayest be an experienced Christian able to comfort others in their distress. This its true of Christ himself, that 5. 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 God's comforts in his tribulations, that they might comfort others in the like case. He that its not tempted about the pardon of sin, wonders at those who are so afflicted, and therefore its 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 plaster 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 show to such a man his uprightness. This messenger he calls one of a thousand: make therefore this good use of such temptations, God hereby would raise me up to be a Joseph to my brethrens in their need. Let the Use be to raze up the foundations of all carnal presumers. This its a Use. common sin and damneth thousands, insomuch that presumption its made a more grievous sin than despair, for in despair a man its weary of himself, abhorreth his own estate, would if he could admit better counsel; but a presumer pleaseth himself, and so will not harken to any good admonitions; O how sadly art thou deluded, how frustrated will thy expectations be, when thou shalt see nothing 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 lest thou be plunged into such horrid extremities. The nearer the haven thou art, if thou suffer shipwreck, the more lamentable it its. 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 yourselves whether ye be in the Faith, etc. WE come now to the second general part of the second Doctrine, which its, 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 its a point worth discussion, 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 its also necessary, because there its much prudence required in the Minister, while he preaches about signs; and it its 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 who'll Doctrine may be more exactly discovered, consider these introductory particulars. First, That by the inherent Grace of Sanctification in us, we come to have a supernatural Introductory Propositions, and distinctions about Assurance. 1. By inherent grace we come to have a supernatural being. being. So that as natural things have a natural being by that natural form which its 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 Partakers of the divine nature, 2 Cor. 5. 17. Such a regenerated man its 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 its called the inward man, 2 Cor. 4. 16. Nerimbergius the Jesuit thinketh Paul fetcheth that distinction of an inward and outward man from Plato, who maketh such a difference; This work of Grace its that image of God in us, whereby we resemble him, so that godliness its not a notion, a mere fiction, but a supernatural, power full reality, whereby a man hath a new denomination, of ungodly he its become godly, even as in natural things by a physical motion there its a real transmutation, as of cold to become hot; or in moral things, as of a fool to become wise. Let not therefore any dream of holiness in themselves, unless there be such a powerful alteration from the state of sin. Hence it its compared to the Resurrection, and indeed Regeneration makes no less glorious change of the soul, than 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 thyself to be God: This was upon a dangerous 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 its become like one of us. Secondly, Inherent Grace being thus in us as a supernatural permanent principle 2. Inherent grace hath something internal and constitutive of it, and something that its flowing from it. of holy actions, it hath therefore as all other things have, something that its internal and constitutive of it, and something that its consecutive or flowing from it. That which its constitutive of godliness, its the nature of the habits of graces with all their particular differences, as animal rationale its that which intrinsically 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 posteriori, rather than a priori, as a man that cannot see the Sun itself, because of it's glorious lustre, can behold it in a basin of water. Hence some have denied that we have a demonstrative knowledge of things, which its from the causes to the effects. To apply this to our purpose, the inward principles and immediate nature of grace, its not evidenced unto us, but by the effects and proper motions, even as in a natural life there its 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 its required also a peculiar illumination of God's Spirit, Rom. 8. Thirdly, There are differences about the signs of Grace, even as Grace itself its distinguished. The Scripture calls those several gifts of extraordinary Office, Apostleship, 3. There are differences about the signs of grace. 1. Gift of miracles. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 virtue derived from him, wrought divers miracles, insomuch as Gal. 3. this its made an argument of the presence of God's Spirit among them. 2. There are common Graces of God's Spirit, and to this there are common effects 2. Common gracesevidence an outward Call. 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 profess the faith of Christ, which do it not inwardly; and by this means they have a visible holiness as opposite to the unconverted world, 1 Cor. 7. 14. There its holiness and believing opposed to Heathenism and Paganism; hence Heb. 10. 29. that Apostate who never had true sanctifying grace, its yet said to be sanctified by the blood 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 easy and plain, and it may fall out that a visible number of people may have these, so that they are to be accounted a visible Church, and the Ordinances not denied to them, yet be without those signs that do indeed accompany Salvation. But we intent not to speak of such notes and characters that are enough to make one a visible member of the Church, and so to qualify us that we may not have the Ordinances denied us, in which sense the Apostle, vers. 7. of this present 13th Chapter prayeth to God, that the Corinthians may do no evil, which its 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 its true, the greatest sort of Christians satisfy 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 than the Scripture makes them, so neither aught 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. 4. Marks whereby others may know we believe. 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 kind of love this aught to be, the Scripture in other places describeth, viz. not a love in word, but in deed and in truth; now the knowledge we have of other men's graces its but charitative and conjectural; The Apostle expresseth it by a supposing and a persuasion that faith its 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 its 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 heresies, That the approved may be made manifest, viz. to others: So 2 Cor. 3. 3. the Signs whereby we ourselves may know we are of God. Corinthians are said to be manifestly declared To be the Epistle of Christ; but this in respect only of a moral certainty, so fare as men can perceive, otherwise it its made God's prerogative to know who are his: Therefore the Apostle calls the innards of a man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The hidden things of the heart. In the second place, The Scripture makes such signs, whereby we may know in ourselves 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 its very frequent in describing grace by way of signs, in his Epistles, as its more largely to be showed; now this knowledge and evidence which the godly have in themselves of their own grace, its fare more clear and certain, than what they have of another's; Insomuch that it its made by some to be a certainty of faith, or at lest the sense and experiment of faith, howsoever such a knowledge it its that it cannot deceive us, or be deceived. Fifthly, Those signs which the Scripture gives of grace are proper and peculiar to 5. Signs of grace proper to the godly only. the godly man only. So that whosoever hath these hath grace, and he that its without them must also be without grace. Thus Matth. 13. the good ground, which its also the good and honest heart, its 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 its but almost, and the difference between them its not gradual, but specifically, as its more largely to be showed 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, intention of degrees, protension of time, could ever make temporary faith saving faith, for Species non fit ex specie, as the maxim in Philosophy its, One distinct kind its not compounded of another, but this matter its of larger debate. Sixthly, The Scripture describing the Marks of a godly man makes them 6. Positive marks signify more evidently than the negative. of different sorts, some Negative, some Positive, and the Positive do signify more evidently than the Negative. James 1. 27. Pure Religion its described by many Positives, and by one Negative: to be unspotted from the world. Psalm. 15. its a professed description of a godly man, wherein are six Positives and fix Negatives; Now it its true, neither Negatives or Positives, as they are outwardly and visibly expressed, can be a sure testimony of godliness; for a man may do that which its good, and abstain from that which its evil upon several corrupt grounds, every one of which its a dead Fly in a box of Ointment. In the first Psalm, a godly man its described by his Negatives; first, That he doth not sit in the counsel of the wicked, nor walketh with the ungodly, only Negative signs do not come up to so full a manifestation of grace, as Positive; and the reason its, because grace lieth most in the things we aught to do, and good its more good than evil its evil, and therefore our love to the one its more to be exercised than our hatred of the other; Therefore it its a deceitful and vain way, to argue our grace from Negatives only, 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 its upon Negatives, they are no such wicked or profane persons; But godliness doth not denote a mere absence of evil, but a Positive concurrence of good. Seven, The Properties and Effects of Grace, may be considered Absolutely, 7. The properties and effects of grace considered absolutely and relatively. as they are Properties, or Relatively, as they are Signs. Now the Scripture speaks of these both ways, Gal. 6. 25. He that its Christ's, hath mortified the flesh with the affections and lusts thereof. So 2 Cor. 5. 17. He that its in Christ its a new creature; Old things are passed 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 signs, whereby we know we are of God; as more largely its to be showed. There its a great difference between these two, for a Christian may have all the adjuncts and fruit of grace, and yet they not be signs to him, for he may be ignorant that they are in him, yea he may be strongly persuaded through temptation that he hath them not; and how often are the people of God in this sad darkness, concluding themselves hypocrites, A barren wilderness, unsavoury salt, when yet they are the pleasant Garden of Christ! Now if these Effects were in them by way of signs, it its impossible but they should conclude themselves in a state of grace and peace: So that to be a sign its a Relative Being, by which we are brought into remembrance of something else. Thus the Sacraments are signs. Thus Rahabs' read thread was a sign to remember the Israelites for her preservation. Than are the Effects of Grace by way of Marks and Signs, when in the beholding of them, we see the causes that wrought them, we see Election, Justification, Adoption and Regeneration from whence these flow, concluding thus, All these great and heavenly 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 wind blow upon them. Eighthly, Signs (as to our purpose) may be divided into two ranks. Natural, 8. which by a necessary consequence signify; Thus smoke doth signify there its a fire; or Voluntary by will and appointment, such as the Sacraments are; for howsoever there be some natural Analogy and fitness in the Sacraments between the signs, and the things signified, yet the determinate appointing of such a signification, its merely by the appointment of God; now concerning the Properties and Effects of Grace, as they are signs, we cannot say, they are merely Natural, nor merely Voluntary, but of a mixed Nature; They are not merely Natural, because than 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 its required, besides the presence of grace in us. It its true, that saying of Augustine's its much celebrated and used against Popish doubting, Quisquis credit, sentit se habere fidem in corde, Whosoever doth believe, perceiveth in himself that he doth believe. Hence it its that our Divines say, As he that hath fire in his bosom feeleth fire its there; He that tasteth of a sweet object, perceiveth the sweetness of it, and he that its awake, knoweth he its awake; so he that hath the operations of God's Spirit, knoweth that these are wrought by God in him, and that he its not deceived. But howsoever these are true in respect of the genuine and proper work of that supernatural life in us, yet there may be several impediments from within through sin, especially unbelief intervening, or obstructions without, by God's desertion and forsaking of us, that we cannot perceive the good things God hath done for us, Thus they are not Signs in a mere Natural way. Nor yet can we say they are merely Voluntary signs, for the Effects of grace are the proper and genuine fruit of grace; and wheresoever Sanctification its, there its supposed Justification inseparably. They are therefore evidences of our interest in Christ, yet so as they manifest this, Only by the light of the Spirit; as some Philosophers say of the Stars, that they have an innate light of their own, but yet they are not conspicuous and visible without the light of the Sun. The gracious fruit of those supernatural principles in us, have an aptitude and fitness to make us know that we are in Christ, but they cannot actually remove all darkness without the Spirit of God, even as the light of the Sun only, not that of the Stars, can dispel the darkness of the night. Hence in the ninth place, We must take heed that we do not so gaze upon ourselves 9 to find graces in our own hearts, as thereby we forget those Acts of Faith, whereby we close with Christ immediately, and rely upon him only for our Justification. The fear of this hath made some cry down totally the use of signs, to evidence our Justification. And the truth its, 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 persuasions of their Justification, are very much neglective of those choice and principal Acts of Faith, whereby we have an acquiescency or recumbency upon Christ for our Acceptation with God. This its as if old Jacob should so rejoice 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 himself, who its more excellent than all thy graces: But of this more afterwards. Tenthly, The Scripture attributeth Blessedness and Salvation to several Signs 10. thereof. Sometimes Fear of God its a sign, sometimes Poverty of Spirit, sometimes Hungering and thirsting after Righteousness, sometimes Repentance, sometimes Love, and sometimes Patience: So that if a godly man can find 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 its not here in the signs of our Justification, as the Learned speak about the marks and signs of Christ and Antichrist, it may fall out that some other have some of the signs which did belong to the Messiah, 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 its not so with the marks of grace, for if a man upon good grounds can be persuaded but of one, he may undoubtedly conclude he hath all the rest, though he do not yet feel them in himself. Eleventhly, The Signs and Marks which the Scripture makes of true grace, are 11. 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 its therefore no argument against signs of grace, because an hypocrite its confident he hath them, and yet its deceived. The wise Virgins who had prepared oil, knew their Bridegroom, and went out to meet him; although the foolish who wanted oil, went out at first to meet the Bridegroom as confidently as the wise; do not therefore despair of discerning the true marks of grace in thyself, because many have falsely persuaded themselves thereof. Many a dreamer hath pleased himself that he enjoyed such richeses or delicacies in his dream; yet that hindereth not, but that the man awake knoweth when he hath richeses, and its not deceived. An hypocrite than, he may be bold, he its secure of God's favour, he dieth with confidence, calling God his God, and Christ his Christ, it cannot be denied; but this hindereth not, that the true believer knoweth he its in the right, and not deceived. As in matter of Religion, the Turk its confident of his, the Jew of his, the Papist as he, yet it followeth not that the Protestant therefore may not confidently know, he its in the truth, and all other deceived. Twelfthly, Signs or Notes of any thing must be according to the Nature of that 12. which they notify: So that if the Essence be imperfect, than the marks thereof have also imperfection. This its a rule of grand comfort in practice, for the godly they look for perfect signs of grace in themselves, and if they find hypocrisy, carnal ends, lukewarmness, or any such distempers, they begin to doubt of their who'll estate, but they must consider, that as their graces themselves are not perfect; so neither can the signs thereof be perfect. Hence it its, that although 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 espy much imperfection in themselves. SERMON IX.. Showing the Lawfulness and Duty of proceeding by way of Signs, and proving that inherent gracious Qualifications within a man evidence his Justification. 2 COR. 13. 5. Examine yourselves, prove your own selves, etc. WE have laid down several Propositions tending to the clearer Discovery of this truth about Signs or Marks of Grace. I now come to show The Lawfulness, yea the Duty both of Ministers and People to proceed by this method. For although my proper work its only 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 Inherent gracious Qualifications within us evidence our Justification. Qualifications within us, this latter being expressly written and preached against; so that by this means godly Christians are plunged into several entanglements of conscience, and know not how to come out. I shall therefore (God assisting) bring Arguments to confirm us in this Duty: only let us first understand, What the true practical Case and Question its. And first the Question its not, Whether a The Question stated. Christian in his first act of Faith, whereby he closeth with Christ, applieth him, and its engrafted in him, aught to see inherent Qualifications in him, by way of Signs and Evidences? for this its 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 God's 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 its invited to Christ, there its not required a Knowledge or Certainty of what condition he its in, Whether his graces be true or no, but only out of the sense and feeling of his own unworthiness to apprehended Christ It its therefore a falsehood to preach thus, Thou mayest not rely 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 calls 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 its diligently to be attended unto, because it cannot be denied but at this Rock many a tender Christian splits himself. Nor secondly its the Question, Whether a godly man in sad temptations, having no light at all, should than 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 its prove to represent nothing but objects of fear and terrors; so its the heart apt to do in those desolations: Hence David in such exigences calls 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 its 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 rely upon him, in which sense Job said, Though he kill me, yet will I trust in him. Thirdly, The Doubt its 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 its plain such Signs can never be found. Therefore it its but an odious mistake, when an Antinomian * Dr Crispe in his Sermon of inherent Qualifications. 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 lest grace discovered in the soul, that its sincere and upright, though it be not grace to satisfy the desire of a Christian, yet it aught to be a sign sure enough to confirm his judgement of his interest in Christ. Fourthly, The case its not, Whether inherent Qualifications of grace, be evidences of themselves without the lustre of God's Spirit? For all say, this certainty ariseth efficiently from the Spirit of God; Therefore Ephes. 1. sealing its attributed to the Spirit of God; so that we must not oppose a godly life, or graces to the Spirit of God, but conjoin 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, etc. to the Spirit of God: but we say, God's Spirit doth persuade in, and by those Arguments; so it its here, God's Spirit doth seal unto us our interest in Christ by those graces which are wrought in us. Fifthly, The scruple its not, Whether these works of God's Spirit in us, be to be rested on as causes or merits of our Justification? This its such Pharisaical Popery as its justly 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 its to make use of these, as Signs of Christ's dwelling in him, whereby as from an effect of God's love he may rejoice in, and be thankful unto God. Sixthly, I will not draw in that dispute neither, Whether this certainty God's Spirit works in the godly, in and through the graces of Sanctification, be the only witnessing and sealing that its? or, Whether there be not an immediate testimony of God's Spirit to the soul, either before or without those gracious fruits of holiness? For my part, I think the former kind of witnessing, viz. by fruits of holiness, the only 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 Justification and regeneration, by the fruits of holiness issuing therefrom. The first sort of Arguments shall be from those places of Scripture, which are descriptive Argum. 1. 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 its our Saviour in that Parable to give exact differences between the several grounds that received the seed, that its, the several workings upon men's hearts by the preaching of the Word, wherein some go very fare beyond others, yet only the good and honest heart was indeed accepted. 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 yourselves in what rank you are, how fare 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 Christ's sheep, They hear his voice, a stranger they will not follow, but slay from him; where it its good to observe, that as in other places it its made a mark of grace to take heed of sin, and to love holiness; so here it its made a sign of Christ's sheep, to take heed of errors and false teachers; They are afraid of false doctrines, as well as wicked ways: O how necessary its this sign of grace to be pressed in these times, to a people afraid of being led aside from the true faith by any deceitful 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, etc. and generally wheresoever you find descriptions of the properties of godliness, there aught we to parallel our lives with those precedents, and see whether we express them or no. A second sort its From exhortatory places, where we are commanded to make Argum. 2. this search, Whether grace be truly in us or no? Now if such a trial were not lawful and useful, who dare say, the holy Spirit would prescribe it? The Text I am upon, how clear its it, Examine, prove yourselves, whether ye be in the Faith? Now if any one should reply against the Apostle, This its such a duty it cannot be done, its derogatory to Christ, it will make us rest in ourselves: how unsufferable had such gainsaying been, Gal. 6. 4. But let every man prove his own work, etc. where you have the duty of examining and searching the works we do, in the nature, ground, and intentions of them; and this its commanded as a remedy against arrogancy and pride, as appeareth vers. 3. and this its also commended from the profitable effect thereof; he shall have rejoicing in himself alone, that its, his excellency shall not be apprehended by comparing himself with others that are worse, or because he its reputed godly in the judgement of others, but his comfort will be from within: and observe, in some sense a rejoicing in a man's self its lawful, viz. as it its accompanied with a thankful acknowledgement of the grace of God bestowed on a man. But if we speak in respect of Justification, than all matter of rejoicing or boasting its excluded. In 1 Pet. 1. 10. you have a text that putteth this duty out of all question, Wherhfore the rather brethrens, 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 itself, but only in respect of us, that we may be more persuaded of it. And how its that? he showed 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 Signs and Marks, its plainly enjoined out of Scripture. A third rank its From those places of Scripture which by way of example and instance, Argum. 3. do prove, that the godly took their graces for signs and testimonies of God's love, and thereby received much comfort; Yea, urged these, as an argument in prayer for mercy, not by way of merit or causality, but as the effects of God's 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, than any ever did before him, being the true Hercules that purged the Augaean stable, its stricken with a mortal disease from God, and now in what exigencies its he plunged! a great Army against him, no visible successor in his Throne, all his Reformation its like to go backwards! In the midst of all this darkness see with what he supports himself, Remember, OH Lord, how I have walked before thee with an upright and perfect heart, etc. 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, OH my God, and wipe not out my good deeds that I have done for the house of my God. This place proveth no Popery, as if Nehemiah thought his good deeds perfect, and so a cause of mercy, for mark his expression vers. 22. Remember me, OH my God, and spare me according to the greatness 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 God's love to him. And whereas Grotius upon that passage of Hezekiah's maketh such a narration of graces by the godly, peculiar only to the Old Testament; it its like many other of his notions, false and rotten; for Paul who was a continual Trumpet of the grace of God, who counted all his own righteousness dung and dross to set up Christ, yet he proceedeth also by way of signs, 2 Tim. 4. 5. I have fought a good fight, I have finished my course, hence forth its laid up for me a crown of glory; 2 Cor. 1. 12. Our rejoicing its this, the testimony of our conscience, that in godly sincerity, we have had our conversation in the world, etc. 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 righteousness for Justification, yet take comfort also from it. The History of Job doth also abundantly confirm this truth, for when in the opinion of others God had cast him of 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 Almighty 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 man's sense and feeling of God's grace within him, its a great bulwark in time of temptations: Neither its that of the Papists able to weaken this Assertion, when they say, These experimental svavities which are felt in religious duties, do only beget a conjectural knowledge not an assurance of faith, because the object thereof its not revealed in Scripture; for it may well be granted that this sense of believing its not an act of faith, and that a man doth not properly believe he doth believe, but inwardly perceiveth and feeleth he doth believe, and so love God, etc. Yet this sense its not fallacious, because it its from a supernatural 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. Argum. 4. Now our Saviour layeth down an undeniable Maxim, Matth. 12. 33. The tree its known by its fruit, a good tree by its good fruit: Hence a good heart its 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 children of God are by their good fruit both known to themselves and others, yea more to themselves than others, Because no man knoweth the things of a man, save the spirit of a man: Grace also in the workings thereof its often compared to life, Gal. 2. 22. Now as a natural life its discerned by the actions thereof, as by so many signs, so also its supernatural life: but as in some diseases the party affected perceiveth 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 Argum. 5. 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 Blessedness to him that feareth always, To him that keeps the Law of God, To him that its undefiled therein, To him that endureth persecution for a good cause, To him that its pure and me●k in spirit. Now what encouragement could any godly man have, if he could not have this practical syllogism, The Scripture makes him that feareth, believeth, etc. Blessed: but I am such an one that doth fear, believe, etc. therefore I am blessed; now although the mayor of this Proposition be Scripture, yet the Assumption its from experience, a godly man being assisted therein by the holy Ghost, and therefore the conclusion its 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 Argum. 6. first Epistle, who its most express in this way, as if he would on purpose destroy the contrary error, 1 John 2. 3, 4, 5, Hereby we know that we know him, if we keep his commandments, etc. The Apostle compareth our imperfect or hypocritical knowledge with a true knowledge of Christ. The true knowledge its operative, and bringeth obedience: The hypocrites knowledge its light only, and no heat at all. Now the Apostle layeth down two Propositions, first, That where there its a true knowledge of Christ, there its an observation of his Commandments; Secondly, That by this observation of his Law, we may know that our knowledge its 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 sin, but also to him as an example whom we are to imitate, he aught 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. Secondly, That we discover this our being in him by an holy walking; None therefore that pled 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. Proceed we to the third Chapter, vers. 10. In this the children of God, and the children of the devil are manifest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this, that relateth to the axioms going before, He that its born of God sinneth not, which its thus to be understood, viz. He sinneth not, from such a full and habitual purpose of will, so as that his sin extinguisheth the seed of grace within him; now howsoever this manifestation of the children of God and of the devil to others be but conjectural, yet to the godly man, whose heart by regeneration its cured in part of that innate guile which cleaveth to it, it its clear without any deceit. At v. 13. the Apostle exhorteth the godly not to wonder, if the world hate them; and to amplify their consolation herein he addeth v. 14. We know we are translated from death to life, because we love the brethrens. This its the great sign of godliness, to love another godly man, because he its godly, and the more any its godly, the more to love him: as on the other side, to hate another because his ways are good, and thine evil (which its too ordinary) its a demonstration thou art of the devil; now this love of our brethrens its 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 its 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 its godly, and he have solid comfort therein: but more of this hereafter. The Apostle having made love of the brethrens a sign, he further explicates what this love its, not a complimental feigned love, but real and operative, for love its like fire, Si non operatur, non est, if it do not work it its an argument it its 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, persuade our hearts, as it its in the Greek, which implieth, That though the heart be full of doubts and unbelief, yet the discovery of such grace within us, its able to satisfy 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, vanity, neglect, etc. therefore none can have confidence: But the Apostle speaks of such a condemning, as its for total and reigning hypocrisy, not for partial corruption which its 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 Apostle 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 hypocrisy, they have boldness with God. This Apostle its very frequent in urging the fruits of godliness by way of signs; but these may suffice to confirm the Doctrine. The last Argument to prove this method by way of signs, may be thus urged, If Argum. 7. 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 its in him: but that its false, for howsoever a man's heart its naturally deceitful, yet when regenerated, God takes away that guile in it, and so fare as it its spiritual it its sincere and cannot lie; Or secondly, This would be useless, having Assurance by God's Spirit, what needs evidences by inherent graces; This its to light a candle when the Sun shineth; but the testimony of the Spirit, and the evidence of graces make up one complete witness, and therefore are not to be disjoined, much less opposed, as its further to be cleared. Thirdly, It may be thought prejudicial, and that two ways, 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 righteousness, 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 gracious heart its stirred up to more thankfulness, watchfulness, lest we loose such a treasure, and to fruitfulness. Let the Use be to try ourselves by this way of marks and signs which the Scripture giveth, and certainly there was never a time, wherein marks of grace may be more urged than now: how many place Religion in Opinions, in Disputations, in Revelations! and the true power of Godliness and Mortification its altogether neglected; This made the Apostle James in his Epistle, and Paul frequently in his to speak against the Gnostics, a sect risen up in their time, that planted Religion in Knowledge, and arrogated that to themselves only, for which reason the Apostles so much pressed a godly and holy life: Therefore that thou mayest not deceive thy own self, study the Scripture-characters of grace, it may be all those signs by which thou comfortest thyself, such as abilities in duties, great enlargements, maintaining a different Church-government from others, are not in Scripture any marks of holiness, especially consider it's the property of Christ's sheep, not to hear strangers, to fly from errors. Certainly our Saviour Joh. 15. describing the branches that are in him, takes no notice of their leaves, their blossoms, but their fruit: O be afraid jest Christ's coming to thee be like that of his to the figtree, he saw leaves on it, but no fruit; whereupon he pronounced that curse, Never fruit grow on thee more: So Christ find opinions, disputations, many abilities and outward duties, but no true holiness, and therefore he curse thee, saying, Never fruit grow on thee, Shoot forth into leaves and branches, but never bear fruit. It its 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 than 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 yourselves, prove your own selves, etc. THere remain more places of Scripture to prove the lawfulness and obligation also of proceeding by way of signs, but because there are different Expositions of them, I shall rank them in the order of controverted places, which probably at lest confirm this truth. And the first its Rom. 8. 16. The Spirit itself beareth witness with our spirit, that Rom. 8. 16. we are the sons of God. In which words we may observe the Author of the testimony, the manner, and the object of it. The Author its said to be The Spirit itself, where the Apostle makes it no Presumption or Arrogancy for the people of God, to call God Father, because they are encouraged and emboldened hereunto by the Spirit of God. It its not a delusion from the Devil, but an Assurance from God's Spirit. In the next place there its the Manner of the Testimony, it its a conjoined Testimony, not a single Witness; Therefore it its said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it witnesseth with. It its true, Grotius takes the word, though compounded, for a simple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alleging two places for a parallel, 1 Cor. 2. 17. 1 Cor. 2. 2. where the Apostle speaketh of the Conscience bearing witness, but these Texts are not cogent, for the conscience in testifying doth witness with another, which its God, and therefore it its called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that the witness of the conscience its not a single Testimony. It being therefore to be understood of a Joint-witnesse, the Question its, What its the other partner that its joined with God's Spirit in this action? Some understand the spirit of a man not to be the cowitnesser, but the subject only receiving the Testimony, and they tender it thus, The Spirit beareth witness to our spirit, not with our spirit, and than, some make the joint-witnesse to be Christ, that as vers. 10. the Apostle had affirmed, Christ dwelleth in us, than his Spirit, and that the Spirit made us to cry Abba Father; 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 witness in heaven. But others refer it to that Voice caused in us by God's Spirit, and that its to be understood 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 than the meaning its, The Spirit of God beareth witness 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 mediately by and with our spirits, being enlightened and sanctified: So that although the Spirit of God be the alone Author of this Assurance, yet it its in an ordinary 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 probability. Popish Commentators expound it the latter way, but it its very unworthy 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 certainly if he said of the conscience, which yet hath much error and falsehood 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 its Ephes. 1. 13. In whom after ye believed, ye were sealed with Ephes. 1. 13. the holy Spirit of Promise. Where you have this Witnessing or Assurance expressed metaphorically by sealing, which its used to ratify and confirm things; now God doth thus seal us, not for his sake, but ours, that we may be persuaded 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 Child of such favour towards him. But you will say, What its this sealing? The Metaphor will declare it: As in sealing, the Seal makes an impression of its own likeness 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 God's Spirit, hit not the mark, because these were not necessary signs of Adoption, and also they were not bestowed upon every particular believer; we must therefore understand it of the sanctifying graces of God's Spirit: And here you may also observe that faith whereby we receive Christ first, its not the evidence, as some pled, because it its after their believing, for the word its in the time past: that it its meant of holiness, doth appear also by the words following, Sealed by the holy Spirit of Promise, where the Spirit of God its called the Spirit of the Promise, either because he doth confirm the Promises, or else because he its the fruit of the Promise; and holy, because of the holiness he works in his children, which its their sealing; so that as God the Father its said to seal Christ, when he gave him those abilities which were required to a Mediator, anointing him with all grace, and witnessing 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 its, 1 John 5. 8. There are three that bear witness on earth, 1 John 5. 8. water, and blood, and the Spirit. I should quickly tyre you out, to speak all that its said by Expositors on this place, I shall therefore briefly assert this Exposition, as most suitable to other places of Scripture; By Water its meant that purifying and cleansing from the filth of sin, which we receive by Christ, signified in the outward seal of Baptism: By Blood its meant that expiation of the guilt of sin, and satisfying of God's wrath, which its also sealed in the Sacrament of the Lord's Supper: And by Spirit its meant God's Spirit, not immediately testifying, for so it its a Witness in heaven, but by the fruits thereof, stirring up faith to a vigorous and powerful way of holiness, by which means we perceive the fruit of water and blood 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 signs more clear and easy to you. As in the first place, Doth it not argue weakness and unbelief in a Christian to walk by signs? Its not this to derogate from the glorious promise of grace, as if that Obj. were not enough? But to answer, First, Signs do not argue an absolute weakness, but comparative only. In heaven, all Sacraments, which are signs and seals, shall cease. Whether Ans. 1. Adam had any Sacrament in the state of perfection, its disputed. The Tree of life its 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 general way, for Sacraments have two things in them, 1. That which its general, to continued God to be our God, and we his children, its also our communion with others. And in this sense Christ was baptised, and was made partaker of other Sacraments (for we may not say, Christ therefore used the Sacraments, that he might sanctify them, for they were sanctified by their institution.) 2. There its that which its special in the Sacraments, viz. Remission of sin, increase of grace, etc. and thus only the members of the militant Church do partake of them. Secondly, It cannot be denied but that it its a more noble and excellent way to believe 2. in the Promise, by a faith of dependency and adherence, than to believe upon the sense and evidence of Graces in us, yet this latter also its lawful and encouraged by God; For therefore it was that God gave the gift of miracles, that by such wonderful things appearing to sense, they might be persuaded to believe in God. We have a clear instance in Thomas John 20. where he its reproved for his unbelief: but upon his seeing and feeling the wounds of Christ, he makes a clear confession, My God, and my Lord. This was laudable in him, but yet saith our Saviour, Blessed are they that believe and see not. Where Thomas its not excluded from blessedness, though he did believe and see, but only the former show forth a more blessed work of grace upon themselves. We may therefore believe because of God's 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 its the evidence of things not seen. Thus Thomas had one thing for the object of his sight and feeling, which was the wounds of Christ's body, and another thing for the object of his faith, which was, That Christ was God. Thus in the Sacrament, That which its the object of our sense, its not the object of our faith, only we are helped by these, as motives to believe. Although therefore to have any help from sense to believe, be a comparative weakness, yet supposing this condition we are in, it its a duty to be encouraged thereby. Hence he that did believe because of miracles, did his duty, and sinned not therein: yea Ahaz its severely rebuked, because he would not take a sign to confirm his faith in the promise God made for the Kingdom's deliverance. A second Doubt, When we receive evidence from our graces, do we not receive an Doubt 2. human testimony, to witness the things of God, and how incongruous its that? Such as the object its, such the testimony aught to be, but the object witnessed its Divine, viz. that we are the children of God, and therefore the Witness also aught to be Divine. This some have pressed against evidences by sanctification. But first, An human testimony may be an introductory preparation, to believe that Answ. 1. which its Divine. And in this sense, there its an human Witness to the things of God. Thus the woman of Samaria witnessed of Christ, and they were moved by her testimony, although afterwards they did believe, because of Christ himself. Thus also John Baptist bore Witness of Christ; and in this sense our Divines acknowledge 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 God's Spirit, can or do witness of themselves, 2. The sealing and witnessing its efficiently from the Spirit of God, they are only the means by which God's Spirit makes known itself. And therefore as colours, though they be the object of sight, yet they cannot actually be seen without light shining upon 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 human testimony, but divine 3. 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 human, or by the power of freewill, but divine arising from a supernatural principle of grace within us; so neither its this testimony or consolation flowing from it, to be attributed to our reason and understanding, but unto God only. The Papist indeed makes these experimental works of grace within us to be only moral conjectures, and probable indications of God's Spirit dwelling in us: only they say, it its 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 its such a City as Rome or Constantinople (if we have not seen those places) but this its not enough, because they deny them to be the infallible witness of God's Spirit. A third Doubt, Are not evidences of Grace by signs useless, seeing the Spirit of God doth immediately work in our hearts a strong Assurance of faith? and having Doubt 3. this Assurance, what need we any other? If we have the Sun, what need its there of a candle? Hence some have reduced the who'll Doctrine of evidences to two heads; 1. The revealing evidence, and that they make an immediate Revelation made by God's Spirit to the soul. Even as when the Sunbeams are immediately darted into a dark room. And the second its a receiving evidence, and that they make faith, and you know it hath formerly been generally received, That Faith its a full persuasion of God's love to a man's self in particular; which if so, the who'll business of evidence seemeth to be accomplished before we come to any signs. 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 Ans. 1. sins are forgiven him, and he its in the state of grace? So that although they take this for granted, that God doth immediately come into the soul, and witness unto it, yet we see by the Texts opened before, that its more consonant to Scripture, 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, its, to look for that Testimony, which its by the effects, and fruits of God's Spirit. Therefore when we speak of the Spirit of God revealing, which its often mentioned in the Scripture, we may either conceive of it, as it did reveal in an Enthusiastical manner by an immediate influence, or else that the Spirit of God doth enlighten the understanding to see grounds and reasons, why it should be persuaded so. And here its a vast difference between these two; we may explain this about the Scripture, A believer its fully persuaded of the Divine Authority of the Scripture, through the Spirit of God revealing this to him; now this may be understood two ways, either by immediate Dictates of the Spirit, telling the soul it its so, or else by enlightening the understanding to see those implanted arguments in it, and by them to persuade of the Authority thereof. As it its thus for the Word, so for the work of God's Spirit in us, we come to be persuaded of God's love to us, and assured of it, not because of an Authority testifying this immediately, but because God's Spirit doth so efficiently enlighten the heart, that seeing such gracious operations there, we come confidently persuaded of God's love to us: Thus the Sun manifesteth itself to be the Sun 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 itself to be the Spirit of God dwelling in us, Argumento insito, non extrinsecus assumpto; but of this more in time. Secondly, It aught to be denied, that faith its such a full persuasion. The Scripture words which express faith, speak of it as Affiance and Adherence, rather 2. Faith not a full persuasion. than a Persuasion, for that its 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 believe. Thirdly, Suppose such evidences were granted, yet this by way of signs were not in vain, for it hath pleased God to multiply those things which may confirm our faith. 3. 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 than that, yet he addeth Sacraments to seal and confirm his Promise unto us; Therefore though such Assurances were granted, yet there its great usefulness of the evidences we have by signs. A fourth Doubt may be from that universal received Maxim, None may be at the Doubt 4. 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 its questioned, whether 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 Answ. so questioned, yet the judging of this, its 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 its altogether carnal, and hath not the Spirit of God, or any supernatural principles; when he acquitteth himself, he its both the guilty Person, and the Judge too; and by this means they give false judgement, calling evil good, and darkness light, but it its not thus with believers. A fifth Doubt may be from the difficulty, if not impossibility of any certainty by Doubt 5. signs: for take we any sign, suppose love of the brethrens, that must be explained of such love as its because they are brethrens, 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 itself. Now to this we answer these things: First, That the Scripture giveth many Ans. 1. Signs and Symptoms of grace; So that if a man cannot find all, yet if he discover some, yea, if but one, he may assuredly gather all the rest are there, for the who'll harmony and connexion of grace its compared to the image of God, which doth consist of all its due lineaments; so that it its hard if a Christian doubt of all, so that he can find nothing of God's Spirit in him. Secondly, There its a twofold Knowledge, one Distinct and Demonstrative, which 2. its à priori, from the cause to the effect, and that its, when we know the principles and root of grace within us, and so proceed to the effects of it. The other its more General, and that its from the effect to the cause, and this its a knowledge à posteriori, we proceed from the streams to the fountain, and this kind of knowledge as it its most easy, so we are prove to, and the Spirit of God guideth us in this way, as being most suitable to our natures. Thirdly, Although a man may doubt of some Signs, yet it doth not follow he will 3. doubt of all, because his temptation may be stronger about one Sign than another, and one Sign may be more easily perceived than another; And so a godly man may argue from that which its less known, to the other that its 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 than in them, yet from those Books concerning the Authority 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 signs of grace. It its more difficult to find some of them in ourselves than 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 ways of Signs, for this Doubt 6. Knowledge consisteth of a practical Syllogism thus, Every one that loveth the brethrens its translated from death to life, But I love the brethrens, Therefore I am translated from death to life. Therefore a late Author (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 human reason, and therefore its only an human faith. But this its a very dangerous Assertion, and like that which the Jesuits would impose upon the Protestant's concerning a doctrinal Faith thus, There its Veroniana Methodus, by which the Jesuits would conclude the Protestant's have no faith, because (say they) the object of faith must be according to the Protestant's, Purum putum verbum Dei, the mere word of God, but now there its nothing, which the Protestant's believe, but they conclude it by way of a Syllogism, and in this Syllogism, the Assumption or the mere inference its not in Scripture, or they may err in making the inference, and so they have no conclusion de fide. But all this its sophistry, for a proxim and immediate conclusion its in the principle, and so believed with the same faith that the principle its, and when a man by reason makes a conclusion, his reason its only the Instrument, not the Argument of his faith, his reason its not the ground of his faith, nor doth it suggest the matter to be believed, but its 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 its not made by mere human reason, for when the soul makes the assumption, it doth it, being sanctified and enlightened by the Spirit of God, and so its an instrument in his hand, for there its the same proportion between the Spirit of God in spiritual things, and reason in philosophical things; so that as in Philosophy, reason makes the mayor and minor in any Syllogism; so in spiritual things, the Spirit of God enableth a man to make a who'll Syllogism for a believers comfort and establishment. Use of Instruction, How much they are deceived, who visibly express the power of sin and Satan in their lives, yet acquit themselves as the children of Use. God O say to thyself, Whose Image and Superscription its this pride, its this earthliness, its this malice and hatred of what its 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, envy, rail, drunkenness, etc. 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 dies to make us such a people? O what a mad delusion its that, that thou shouldst live in lying, swearing, uncleanness, any gross wickedness, and yet persuade thyself to be in a good estate! SERMON XI. Showing how many ways men may miscarry in the work of Self-examination by Signs. 2 COR. 13. 5. Examine yourselves, prove your own selves, etc. I Shall now close up this Text, finishing also that Discourse about the signs of Grace. The work that remaineth at this time, its 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 lawful, and a duty, yet there its required much art and skill to manage this work, insomuch that herein he aught to have his senses exercised to discern between good and evil. Now the miscarriages about Signs may be divers ways: As First, About the Signs themselves; and that either on the right hand, or left; 1. Dangers on the right-hand. on the right-hand, By prescribing to ourselves such Signs as are impossible to be attained in this life. Thus there its an Anabaptistical and a Popish perfection, whereby men are taught to find such a perfect mark of grace, a● that no sin shall be in them, at lest for some space of time: but it its no marvel if the soul be perpetually tormented that seeketh for such a ground of comfort within it own self. John who 1 Joh. 3. makes the keeping of God's Commandments a sign whereby we are of the truth, doth yet Chap. 1. 8. say, That if we say we have no sin, we deceive ourselves; yet herein God's 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 its the more fastened upon them, because when they read in books, or hear Ministers preach about the nature and properties of any grace, they are not able to find it in such a vigorous and powerful manner in themselves, whereas they aught to know, it its 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 press any grace upon you, they commonly do it in the abstracted nature of it, as it hath its perfectest lineaments and shape, but as this grace its received in the subject, so it its 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, Danger on the lefthand. which are not proper characters. Thus the Sacraments, outward Ordinances, matter 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 describe 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 show this was Socrates his man. As a man its to be defined by that only which its essential, so must a godly man be notified by that only which notifieth godliness. Therefore those many Symptoms, by which many impropriate grace and godliness 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 choicest false signs, and make distinct Sermons upon them; for as the false Prophets 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 hypocrisy and guile of our own hearts its so exceeding great that we many times take our copper graces for gold. Know than that whatsoever signs are taken up by thee, if they be not such as are essential, from which there its a necessary inference of the state of grace, thou venturest thy soul upon uncertain reeds. Secondly, There its a danger about marks of grace, when we try not our graces by 2. There its danger when we try not our graces by a true touchstone. a true touchstone. When the Apostle commands us to examine and prove ourselves, it supposeth there its a sure Canon and Rule to go by, which its to measure and regulate those things we doubt of. And that its the word of God, which David calls the light and lantern 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 its implied a recourse to the Scriptures, which its the only Star to lead us, insomuch that the who'll 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 Goliath (I mean every heretic) 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 its also in those injunctions, which are to search and try our hearts, for those do suppose the Scripture to be the true Standard, and whatsoever its too light or faulty, must be discovered by this; for as God its the Principium essendi, the beginning or cause of the being of grace; so God's word its the Principium cognoscendi, the principle by which we know what its true grace; now from this it its that most men do so easily persuade themselves of their being in a good estate, because they judge of godliness, by the principles of the world and human grounds, not by Scripture-directions; Scripture-godlinesse its as different from the moral man's godliness as the Sun its from a Glow-worm. Though this hath a little lustre in a dark night, yet indeed it its 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 Seneca, Si i●spicias illum ut Paganus, Christianè scripsit, si ut Christianus, Paganicè. If you look as an Heathen upon him, than he seemeth to you to writ as if he were a Christian; but if you look upon him as a Christian, than he seemeth to writ as an Heathen. Thus it its here, look upon many men's lives, they are so full of ingenuity, righteousness and justice in their deal, 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 than look upon them as a Christian 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 Regeneration, than you will say, they are only baptised Heathens, for even among them we can show such men. If therefore you would not precipitate your soul into a gulf, take up the right rule, before you go to measure yourselves. Thou mayest be admired and much applauded by others for thy goodness and piety (as the Pharisees were) and yet be abominable before God. Thirdly, Than do we miscarry about Signs, when we make use of them in a prejudicial way to those direct and immediate acts of Faith, whereby we receive and apply 3. Or when we make use of signs in a prejudicial way to the immediate acts of faith. Christ to our souls. For the great work of a Christian its 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 its that faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (a phrase not known to human Authors, which the Scripture so often requireth and commands: This its that whereby we are justified; this its that whereby we set up Christ, and give glory unto God. Now it many times falls out, that while a godly man its poring and digging into his own heart to find grace there, he forgets 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 aught 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 its 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 righteousness make thee forget imputed righteousness; This its to take the friend of the Bridegroom for the Bridegroom itself; and for this end (without doubt) it its that the people of God are so often in darkness and have no light, see no comfortable sign or token of God's 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 ourselves, its the greatest honour we can give God, and therefore though the living by signs be more comfortable to us, yet the living by faith its greater honour to God. Hence it its that the life of a godly man, its called a life of faith, because though God may many times encourage him with those sensible evidences, yet he doth morefrequently call them to combat 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 found no comfort at all, see nothing but barrenness, hypocrisy, and every thing that may make thee tremble and be astonished at thyself, and than the immediate depending upon, and adhering unto a promise, will be thy only refuge. 4. We miscarry about Signs, when we make them more than Signs, even grounds and 4. Or when we make them more than signs. causes of our comfort and hope, thus making them in Christ's 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 its woeful wronging our souls. It its 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, thereupon ask, what should they have? our Saviour to humbly them, and to keep them low in theirown eyes, 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 its none at all in the Kingdom of heaven, or if you explain it (as others) Many that are first, that its, who have been exceeding forward and active for God, and that with truth of grace, yet being puffed up with pride, and trusting in themselves, as the Apostles at that present were; Shall be last, that its, shall have less glory and honour in heaven. Whether (I say) of these Expositions you take, they are both terrible, and sufficient to take us from pride and security. when we discover God's graces in us, the discovery of grace in thee, its to make thee walk more comfortably and thankfully unto God, not to 'cause any tumours or swell in thy own self. 5. When we try ourselves by Signs, we shall deceive our own selves, if we cast not 5. And when we cast not away self-love and self-flattery. out two cursed corrupt principles out of us; the former its Self-love, and Self-flattery, whereby we persuade ourselves of grace, when there its no such matter. Hence the Scripture bids us, Commune with our own hearts, and search and try our ways, which supposeth that without diligent scrutiny, we shall always be strangers to what its 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 its naturally 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 abounded in Sacrifices. This knowing of our own hearts its a supernatural lesson, taught only by the Spirit of God. O 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 its, of those many that are called by God to the enjoyment of Church-Ordinances and Privileges, few have those true works of grace, which are proper to the elect only! OH 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 sinful principle to be ejected, its unbelief and suspicious jealousy over ourselves, not giving credit to what we see and feel in our own souls, but argue and cavil against it. For as while a man its in the state of unregeneration, he its always in love with himself, and cannot be brought to loathe and dislike himself, as you see in Paul while unconverted; so when the Spirit of God hath throughly humbled us, made us see our beastliness and filthiness, than we run into another extreme, 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 find in themselves, not the good God hath wrought in them; whereas it its their duty to take notice of all the good God hath vouchsafed to them: for how shall they be thankful unto God, and acknowledge him, if they be ignorant herein? Sixthly, When they do not take the fit season, than they also are in danger of miscarriage. Now than it its unseasonable, when they are full of dark, and black temptations, 6. And when men take not the fit season to examine themselves in. for than are they in a mist, and not able to see things aright, while Heman its distracted with God's terrors upon him, that doth eclipse his judgement; How often doth David in sad exigents think God hath forsaken him? When the lookingglass its broke in several pieces, it doth represent the face of a man much deformed; The muddied water its not fit to give the true shape of the face, and thus it its here, the heart full of temptations within, and solicited with Satan's injections from without, putteth the soul upon an amazement. The incestuous person, though truly repenting of his sin, yet takes no comfort, but its even swallowed up by Satan, Signs thereof from within do not at such times affect, and no marvel when God's signs without, the Sacraments that are seals of his love, do not persuade him. Seven, When they apprehended no Sign sufficient, unless they have had an actual perseverance to the end. Now although it be true, that the good ground differed 7. Also when no sign will suffice till they have an actual perseverance to the end. 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 falseness of many, as appeareth Matth. 13. yet it doth not follow, that therefore none can have Assurance, but such who are come to their journey's end. The Arminians indeed much press this, and therefore they hold, There its no absolute and peremptory Election, but upon perseverance in faith and obedience. Hence they join with that of the Poet, Ante obitum, No man its happy before his death, because they may decline and apostatise 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 consider, That wheresoever grace its already truly wrought in a man's 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 righteousness, for God who beginneth a good work in us, will also make an end; and we have a gracious promise of God's 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 itself; as God's grace hath planted, so he will water it, 〈◊〉 give increase to it. 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. 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 persuaded. For the Spirit of God its the efficient cause of all this Certainty; Even as its in matter of Doctrine, though a man read the Scripture again and again, though 〈◊〉 diligently peruse all Authors that are diligent in writing 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 threaten 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 God's Spirit doth convince him: After this manner ●t its in matter of evidence. Although those godly exercises of grace be plentiful and copious in thee, yet thy heart its not persuaded of this, till God's 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 9 Or when we think it a duty not to lay hold on Christ till we have this certainty by Signs. Certainty by Signs. Believers are very prove to think, that the first work they have to do, when called to God, its to see whether they have true qualifications in them; and upon the Certainty of this, than to apply Christ for Justification. But this its not the Scripture method, for that calls the hungry, the thirsty, the loaded and burdened; and where this need and desire of Christ its, such are called to come unto him; Therefore certainly that we have truth of grace its not an antecedent to justifying faith, but a consequent fruit of it. Hence that received opinion, That faith its a fiducial or strong persuasion that my sins are pardoned, hath justly caused many doubts, for this its not justifying faith, but a fruit of it. Hence Ephes. 3. we are said To have boldness and access to him through faith. And when the Apostle, Gal. 2. saith, The life he liveth its 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 God's 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 its, the soul in time of straits, its like Esther to go into the King's presence though it perceive not the Sceptre held out. We must not be assured and than 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 ourselves, and put our 10. And lastly, when we compose not ourselves, etc. 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 peevishness may refuse those good consolations the Spirit doth offer; So that although this sealing of God's Spirit be efficiently from him, as conversion also its, yet we may in the former as well as in the later resist the Spirit of God: And it its a great sin to rebel against God's Spirit, whether convincing of sin and duty, or comforting against doubts and distrusts: yea this its a greater sin, for though the Spirit of God do convince, reprove, yet it hath a denomination from this operation especially, that it its 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 its. 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 Commandments. 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 its with you in reference to God. For if the Heathens 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 themselves by, how much rather doth this duty lie upon us, when by God's grace we may have the seeing eye, and a sure light of God's Word to guide us therein? And the first Sign shall be, An universal respect unto, and observation of God's Commandments, out of the words read unto you, whereof the coherence its as followeth, The Apostle in the verses before, having comforted the children of God against their daily sins of infirmity, which cannot be avoided, he returneth again to his scope, which its to press holiness of life; and certainly our faith aught to be as busy in embracing the precepts for holiness, as the promises for comfort. The Argument for sanctity pressed by the Apostle, its 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 devil 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 God's Commandments. Secondly, That this observation of God's Commandments its a sign by way of an effect, to assure us that we know God, which its the cause. In the first Proposition you have the Antecedent and the Consequent. The Antecedent its 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 signify faith, according to that, This its eternal life, to know thee the only true God, and Jesus Christ whom thou hast sent; for faith having several acts, knowledge, assent, fiducial application, the Scripture doth by a Synecdocke express the who'll nature of faith by one act of it. Now because there its a threefold knowledge, A threefold Knowledge. The first perfect, which its only in Heaven; The second imperfect, but true and saving, which the godly only have; Hence Regeneration, Jer. 31. its expressed by this, They shall all know God, and be mught of God: A third knowledge which its imperfect and insincere, its that common gift of God's Spirit upon temporary believers, 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 God's power and sovereignty, saith, The things of God were hidden from the wise and prudent, Matth. 11. 25, 26. That its, the Scribes, Priests and Pharisees, who though very intelligent of the meaning of the Scripture, yet having not their eyes in a gracious manner enlightened, therefore had those divine things hid from them. A notable thing it its, 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 kind of Knowledge this its, observe the consequent, it its that which its operative and quickens us up to the Commandments of God; for that proper and specifical difference, whereby saving faith its distinguished from the hypocrites, its in the cleansing and purifying nature of it, whereby it works by love; so that love its not the form of true faith, but to be operative and effective of love. Now according to the threefold knowledge spoken of, Zanchy doth well observe, there its a threefold keeping of the Commandments; A threefold keeping the Commandments. for as our knowledge its, so its our holiness. The first its, Perfect and complete, as Christ did, and the Saints in heaven do perfectly love God. The second its imperfect, but sincere, though the Scripture calls it perfect, because of the essential perfection, though it hath not a gradual. The third its external, with some internal affections, but altogether unsound. The Apostle as he meaneth the second kind of knowledge, so the second kind of observance of the Commandments, and howsoever the translation be in the present tense, We know that we know him, yet in the original it its, We have known him, whereby it's plain, That good works do not go before Faith or Justification, but follow it. The second Proposition its, that the keeping of God's Commandments its a sign that we do know him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which he doth not mean a conjectural knowledge, as the Papists would put it of, but a sure and certain knowledge. Now although the Apostle speaks indefinitely, when he saith, Keeping the Commandments of God, yet because it its in a necessary matter, the Assertion its equivalent to an universal. Hence the Doctrine its, That an universal respect to, and keeping of God's Commandments, its a sure sign Observe. Obedience to God a sign of Grace. 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 its wellpleasing in his sight. The Doctrine its to be opened in many particulars: First, There are some considerations in which it its impossible to keep the Commandments Wherein it its impossible to keep God's Commandments. of God, not absolutely and inse, as it its for a man to fly, for so it would be blasphemy to say, He commands impossible things, to do so cannot stand with his Justice, Wisdom and holiness: 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 always, so have we infelix necessitas an unhappy necessity of disobedience continually. Now this impossibility its two ways. First, In respect of every unregenerate man, who its dead in sin, not sick or diseased, but dead in sin, and God justly doth require of us under pain of condemnation to obey his Law, though we have lost the power. Neither its this as the Arminians say, as if a Judge should sentence a man's eyes to be put out for a former fault, and than afterwards hung him, because he cannot see, for it lieth not as a mortal duty upon a man to see; nor hath any Magistrate such supreme power over a man, as God hath over us. And by these commands of God its 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 condition required and yet a gift promised; there its nothing more ordinary in Scripture. A second impossibility of keeping the Commandments its, In respect of the Regenerate, 2. 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 God's Commandments in truth, not in perfection, not but that God its able to give us perfect grace, but he hath thought good to exalt imputed righteousness, rather than inherent in this life. A third impossibility of keeping the Commandments of God, its not only Collectively, 3. 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, than to prove we sin in every good duty, yet Rom. 7. 19 Gal. 5. 17. do strongly confirm, that because of the innate 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 aught to be in us, and affections contrarily withstanding the obligation of the Law. In the next place we will show the possibility of it, and that its, first, By a sincere How it its possible to keep the Law. 1. inchoate Obedience, whereby we know God in part, love him in part, though not to such a full degree. This its affirmed of the godly, therefore it its 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 its the universal keeping of God's Commandments spoken of in the Text, and much pressed in several places; for there its the truth of all Obedience, though not the gradual perfection. It its no wonder that the people 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: Regeneration its the writing of the Law in their inward parts, whereby the Law its 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 its receiving of Christ, must not be opposed to, but conjoined with that act of faith ad extra, whereby we walk in all the Commandments of God. Secondly, The Possibility of keeping them its in an evangelical sense, that its, when 2. whatsoever we fail in, its pardoned unto us, for so it its through the Covenant of grace, that when we have sincerely applied ourselves to the obedience of the who'll Law, and falling short of our duty in many respects. God through Christ doth forgive us, and so our righteousness consists more in the remission of what its imperfect, than in doing what its perfect. In this sense Rom. 8. 3, 4. Christ its said to come in the flesh, that the righteousness of the Law may be fulfilled in us: and Rom. 10. Christ its the end of the Law for righteousness 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, than what we do, which hath made some say, Our perfection its to acknowledge our imperfection. Thirdly, We may be said to fulfil the Law, when although through daily infirmities we fail of the strict obligation, yet we do not by any gross sin break it. In this sense 3. we keep it sine crimine, though not sine vitio, as Augustine sometimes, that its, 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 harmless and spotless lives. Thus Luk. 1. 6. Zachary and Elizabeth are said to be blameless. Phil. 2. 15. That ye may be blameless and harmless, the sons of God in the midst of a crooked generatiou: So it's required in a Bishop that he be blameless, that its, not without sin, but without crime, for which he may justly be censured, in which sense the Apostle, 1 Cor. 13. prayeth, that the Corinthians may do no evil, that its, 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 Commandments, the former and the later being pertinent to our scope. In the next place, let us consider how it its 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 its seen, when our Obedience How obedience to God's Commandments its a sign of grace. 1. its internal and spiritual as well as external. Can a man answer all the affirmative 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 hypocrisy 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 press them to make clean and wash the inward man: The Law its spiritual, saith Paul, and God its 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 God's Law, wretched Adulterers and Murderers, though guilty of no such outward crimes. O what a piercing and discovering sign must this be. This makes the moral, yea and religious man, whose piety its only in the outward exercises of grace, to be without any hope. Alas all these externals are nothing if there be not an inward spiritual rectitude of the who'll man. Hence Paul excellently, 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. Object. where Paul saith, He lived with a good conscience voided of offence both towards God and man; Here (say they) Paul lived in an universal Obedience unblamably, and kept entirely to his conscience, yet was not in Christ. But to answer this, A good conscience may be called good in a twofold respect, Answ. A distinction about a good conscience. 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 Heretic may be said to have a good conscience. Or else a conscience its said good, when renewed by God's Spirit, and rightly informed and regulated by God's 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 than punished? Its 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 God's 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 sinful motions of his heart, how much diffidence, ignorance, lukewarmness, love to the world, his credit and glory was in him more than of God, he did not perceive. Now God's 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 sin till the Law said thus against it, and that he was alive till than, had good confidence and persuasion in himself, but afterwards he died, he was quite out of love with himself, and loathed all that was in him: so that by this you see, how unblameable soever his lise appeared, yet it was fare from being in a right way. O therefore be persuaded to consider yourselves you that live unblameable lives, diligent in the duties that relate to God and man, though thy outside be thus painted, thy innards may be a noisome sepulchre! how uncomely its it for a man to have his porch and out-rooms very clean, but his chambers and in-rooms full of noisome filth? This its thy case, look in thy life, no irreligion or impiety to God, no injustice or oppression to men, yet thou art destitute of the Spirit, and voided of all supernatural life. 2. As our obedience must be thus internal, as well as external; so it must be external 2. as well as internal; We must not please ourselves with contemplative Meditations or pretended Revelations, neglecting an active industrious life for God in our places and relations. In Popery there its 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 its to hid our talents in a napkin; and as Tacitus speaks of some men, That they were Solâ socordiâ innocentes, because of their slothfulness, they did not come in harmsway, as others did. It was not wisdom or justice, but mere sluggishness kept them from meddling in dangerous matters; so we may say these are Solâ socordiâ pii, godly only by slothfulness; To these we may add some that pretend now adays to live upon immediate Revelation, crying down all the Ordinances, Ministry, Sacraments and Sabbath, as empty forms: But how doth this stand with that universal Obedience unto all the injunctions of God made to his Church? 3. Universal Obedience its a sign when it doth carry us out equally to the duties of 3. the first table concerning God, and the second our neighbour. To pretend much devotion in matters of God, and to show no conscience or equity in matters with man, its horrible hypocrisy. The Pharisees were notorious in this, who had their long prayers, and yet devoured widows houses, who taught that neither father or mother might be relieved by their children of any thing they had, if it were Corban, that its, a gift consecrated to God. Those that are skilful in the Jewish 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 than when this vow was made they thought they might relieve no body, no though their Parents, and that in extreme necessity; 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 its no sign of grace, if there be unconscionable dealing towards men. Again, if thou be'st careful in duties to men, and negligent in the religious service of God, hence thy rottenness of heart its manifested, 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, O, what little hope its here of true grace in such a man's heart! It its ordinary with Scripture to describe all Religion 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 its graciously performed, there all the others will be also. 3. Universal Obedience its a sign, when we are carried thereby to receive the Credenda, 3. 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 God's Commandments must not only be limited to the prohibition of wicked lives, but must also be extended 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 press with an equal necessity true faith, and a good conscience; Therefore thy heart its than sincere, when its set against heresies, as well as profaneness, and profaneness as well as heresies: If you have a man hot and vehement against ungodliness, but indifferent about false doctrines, that man may justly suspect his heart. Again, if a man cry out of heresies and the toleration of them, yet can abide profaneness, can tolerate that in his family, or else where, this man also aught to fear himself. Whatsoever the Scripture speaks of impiety as destructive to salvation, the same it also applieth to false doctrine. Its that the fruit or work of the flesh? so are heresies: Its that damnable? so are heresies: Its that to be cast out of the Church? so its 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 slay 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, than in matters of life. No doctrine revealed in Scripture to be believed, may be any more dispensed with, than the precepts declared in God's word for practice. 4. Universal Obedience its a sign, when it comprehends not only general Duties, but 4. particulars of relation, not as a Christian absolutely only, but as a Magistrate, Minister, Husband, Wife, Child or Servant; if a man discharge not the commands of these Relations, though his general conversation as a Christian be never so admirable, yet he hath cause to suspect himself; relative and domestical graces do more demonstrate piety and true godliness than public, general duties; for a man's 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 diligent in fulfilling of those relations we are engaged in. Hence it its observable, how diligent the Apostle its in the close of his Epistles to declare the duties of relations, and to be large in the motives for them. The Use its of Exhortation, to judge yourselves by this sign. Art thou universal in thy Obedience, for all the ways and duties required by God, than thou Use. mayest 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. O than 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 complete Obedience, therefore it its, 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 general, which he further urgeth by this Assertion, He that keepeth all, and offends in one, its guilty of all, not distributively with a guilt of every particular sin, but in respect of the authority of the Lawgiver, and the obligation of the Law, according to that, Cursed its every one that continueth not in every thing commanded by the Law; seeing therefore God in regeneration doth writ 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 its it that Sanctification should be universal. Take heed therefore that the works of grace in thee be not abortive, or monstrous, wanting essential and necessary parts. Let not thy ship be drowned by any one leak, devil upon this, universality its a sure rule of sincerity. SERMON XIII. Handling Sincerity as a Sign of Grace. 2 COR. 1. 12. For our rejoicing its this, the testimony of our conscience, that in godly simplicity and sincerity, etc. 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 refer 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an human temptation; It was above the strength of nature, though not of grace. The heaviness of it its expressed in that it made despair of life, to be altogether anxious not knowing any way to escape, insomuch that he had received the sentence of death in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Though some understand it of some answer to be given immediately by God, yet Beza doth most probably understand it as an expression from Malefactors who are sentenced to dies: Further the Apostle illustrateth this from the final cause, which was twofold, first, not to trust in ourselves; secondly, but in God which raiseth the dead. This its 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 prayers for him, and partly by his sincerity towards them, so that in the words you have a twofold proposition: the first expresseth Paul's carriage in the world, especially in respect of his ministry, and that positively, than negatively; Positively in two emphatical words, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simplicity, an heart that its not guileful, double, opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sincerity, a word they say from the Eagle that tryeth her genuine young ones by the sunbeams, or rather in the sunbeams, there being both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lux, or light, and by the light thereof we see the lest motes, and thus it signifieth a man whose heart being inligh●ened findeth out all the secret and hidden motions of sin, or else in the sunbeams there its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heat, which doth separate those heterogeneal things that cold had congregated, and thus it doth signify an heart purged from dross, unmixed with corrupt and sinful ends, for as Aquinas observeth well, the soul may be joined to things more noble than itself (as when silver its mingled with gold) and this doth not debase but ennoble the soul, for when it loveth God or its joined to Christ, herein the soul its advanced: or secondly, it may be joined to things inferior to it, as when gold its mingled with lead, and this doth much debase and corrupt: now such a kind of mixture its here denied. The Apostle expresseth his carriage negatively, when he saith it was not in fleshly wisdom; wisdom may be called carnal or fleshly, either originally in respect of the fountain whence it floweth, or efficiently because it inclineth to, and produceth the works of the flesh, or finally, because it rules only for fleshly motives, and carnal ends. The second proposition in the Text its, that this sincere deportment of Paul in the work of his ministry, was a sign unto him, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a testimony and witness of that goodness and grace which was in him, and so by consequent the object of much joy and comfort to his soul. Doct That sincerity and uprightness of heart in our motives and ends, its a sure Observe. 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 boldness with God. Sincerity an infallible sign of grace. For the opening of this point, let us consider how unsafely it may be pressed for a sign in some particulars, and than wherein the nature of it lieth. First, It its unwarrantably pressed when uprightness its urged to the exclusion of all 1. How Sincerity may be unsafely pressed as a sign by an ill managing it on the right hand. respect unto any reward. For thus some do teach, Unless thou love God for himself, so that thou lookest neither at heaven or hell, unless in thy humiliation for sin thou art so fare debased as to be willing to be damned, thy heart its 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, its nothing but unlawful self-love. But the pressing of uprightness to such a strain and measure its unlawful and uncomfortable. 1. Because the Scripture propounds heaven and salvation as a motive to obey We may eye the recompense of reward as a motive to Holiness. him, now no Scripture-motive can draw out any unlawful affection, and whatsoever God's Word requireth, the Spirit of God worketh in the heart of believers, which could not be if this desire of salvation be a sin: therefore we read 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 its not amor mercenarius: let not therefore the people of God condemn themselves for hypocrites, because of such affections. It its true there its in the people of God an ingenuous and supernatural principle, whereby they love God, and holy things, because of the excellency of them: Even as a carnal man loveth sin, because of the suitableness of it with his own heart, but yet this its not exclusive of the love of our own happiness: some make God's glory and our happiness, to differ as the supreme and subordinate ends, some as coordinate end● only; but to be sure, God hath so infallibly conjoined 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 its impossible, for how canst thou ever come to know whether thou couldst be content to love God and serve him, if there were no heaven? Thou mayst make metaphysical abstractions about these things, but there can never be any real separation of one from the other, and therefore it its impossible to know what thy heart would do in such cases. It its true, Paul Rom. 9 useth an hyperbolical expression, I could wish to be an Anathema for my brethren's sake, that its, to be separated from Christ, and all communion with his privileges, that so the Jews might be saved, for the saving of all them might seem to make more for God's glory than 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 lawful; and in this he doth declare the vehemency of his love toward them. It its 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 uprightness may be pressed unsafely when it its understood of such a perfect uprightness that hath no deceit or falsehood at all joined with it: but 2. 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 its more hypocrisy, self-ends in thee, than thou dost perceive, although there its so much discovered in thee as to make thee humbly, and to trust in Christ only; and David's failing in sincerity made him so cry out Psal. 51. for truth in the inward parts, expect not therefore to find thy heart freed from all guile and carnal respects thrusting of thee, and stirring in thee, more than from the relics of other sins that still cleave close to thee. This its to manage the sign of integrity ill on the right hand. Than on the left; We may abuse this sign by going too low, and that may be these ways. First, When we take sincerity for quietness of conscience, that it doth not accuse. 1. How Sincerity may be unsafely used as a sign by the ill managing of it on the left hand. Thus civil and formal men not being enlightened out of God's Word, clear themselves, 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 God's Word, it would have given him as sad buffet as those of Satan's: In this sense some of late have excused an heretic, that its willing to loose all temporal advantages for his conscience sake, yea, to dies in the most exquisite way of ●●●ments rather than to forsake their judgement: how can these be judged any other (say they) than sincere upright men? But it its good to observe that than only may our hearts be said to be upright in a g 〈…〉 manner, when they are according to God's Word, which its the rule of uprightness. Therefore if a man be now so fully persuaded of an heresy, that it its the truth of God, and take up his cross and follow this error, yet his heart cannot be called upright, for that its right which its according to the rule, to the measure which its 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 advantages that would thrust him against this, and thereupon find 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 who'll body its dark also. In these times therefore it its 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 comfort, and yet be in a very false way, and though such a man be not an hypocrite in a gross sense, he doth not walk against the checks of his conscience, yet he its an hypocrite in a more refined sense, as hypocrisy its opposite to that which its true, and unfeigned: As we say a man doth many times lie, mendacium dicere, tell that which its false (a sin prohibited) when yet he doth not mentiri, go against his mind, or the light thereof. Therefore the conscience of every heretic, while under the saddest calamities for his opinion, its polluted and unclean. Secondly, We abuse this in going too low, when we limit sincerity to one particular 2. fact, or to some particular passages only: For now even a natural man, though not regenerated, may do some things in a natural integrity and uprightness 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 Easie called to be a faithful witness unto him, to be the same with that Uriah the gross idolater, who brought in the Altar of Damascus: If so, than as to that particular respect he was an entire man; Indeed no man its so to judge of himself by any particular time, but the constant course of his life its to be regarded. Hence a godly man its said to walk in the ways of uprightness; It its walking, and it its a way. Thirdly, We than also go too low when we judge of sincerity by the proxime and 3. immediate ends of actions, not at all attending to the principal 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 fare as the utmost white and mark of all, which its God's glory: Take many Heathens for example, Aristides, Caio, Themistocl●s, and divers others, who did many good things unfeignedly for the commonwealth; they sought not wealth, neither did they enrich themselves, but the public good was their end, they went no higher; now as a natural conscience may much di●qu●et and accuse a man, witness many heathens, so it may also if obeyed give great comfort and content, as some of the Heathens also had, but it its not enough to make an action supernaturally good, to refer it to its proxime end, but it must be to the chiefest. In the next place, let us consider what this uprightness its, and so wherein it its a sign. And 1. There its no sincerity, but where there its a full and powerful change of the whose man by the grace of God. For every man's heart its naturally full of 1. What uprightness its, and wherein it its a sign. There must be a change of the who'll man where there its Sincerity. guile, and doth uti not frui Deo, referre God to human ends and himself, but not himself and all his ends to God, Omnes homines sunt latrones & quotidiè latrocinantur gloriam Dei: It was a saying of one which Cassianus doth much approve: The heart of a man naturally its said to be deceitful above all things, who can know it? There its no truth, no integrity, till God hath changed it. It its as Tertullian said of the Peacock, versicolor, multicolor, semper idem & nunquam idem. If therefore thou wouldst have a plain and even heart, desire it may be polished by grace, for till this be, a man makes himself the centre, and all lines to meet in him, but this its 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 operations that did flow from it: so in conversion a man doth not perceive the immediate habits and principles of grace, but by the effects and fruits of them he comes to know he hath such. 2. Uprightness its a sign and than acknowledged to be sincerity, when we do any good duty because God commands. As in matters of faith, than we properly produce 2. Uprightness its a sign when we do any good duty because God commands. a divine act, when we believe quia ipse dixit, because God hath commanded it: so than its it properly upright obedience when it its quia ipse voluit, because he willeth and commands it. A man may obey a command because those actions may consist with some carnal ends, but to do it because of God's sovereignty, this its acceptable. Hence Saul for that act of disobedience, though he pleaded carnal pretences, yet was judged to commit a sin as heinous as witchcraft. Adam's sin was to be aggravated from this, in that it was expressly disobedience; for there being no other ground of the command, than Gods will to command, it was bonum quia mandatum, not mandatum quia bonum; hence his sin was in a high manner disobedience. Do not therefore this or that, because this will agreed with thy ends, this will stand with thy lust, but do it because God hath required it. 3. Uprightness its 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, 3. Sincerity its seen in the universality of obedience. which its troublesome unto our flesh, which its 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 omne valet consequentia, to obey any commandment because it its God's will, doth incline 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently for that which its opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum quid. Thus saith he, a blackamoor though he hath white teeth, yet cannot be called white 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it its in some respect only, so neither may a man be called sincere that hath only partial obedience. 4. Than its uprightness a true sign when the motives of all our actions are pure and 4. And when the motives of all our actions are pure and heavenly. heavenly; when all its done because of the glory of God, or for such motives that God's word doth require: The Pharisees how glorious in prayers, fastings and alms, yet all they did was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be on a Theater and admired by others applause: This its penetrating and discovers thousands of hypocrites: Jehu, who more zealous than he? who more active in reformation? yet it was not God's glory he a●med at, but his own greatness. Mundus cadaver est, & petentes eum sunt canes, saith the Arabic Proverb, The world its a carcase, and those that hunt after it are dogs; O how few than are Christ's sheep, who are guided by direct and sincere motives, following Christ because of his precious ointment. All glorious actions without pure ends, are like sweet herbs upon a noisome dunghill. 5. Uprightness its when a man its very diligent and conscientious in internal duties 5. Sincerity shows itself by being conscientious etc. or secret, to perform them, and in spiritual or heart, sins and secret lusts to avoid them; God its a spirit, and joh. 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 hypocrisy) were diligent in external obedience, when their inward vitals were wholly corrupt and rotten: Our Saviour directs us to private duties in a most secret manner, with this encouragement, He that seethe in secret will reward openly: observe than how careful thou art about the frame of thy heart, whether that be prepared and fitted with the graces of God's Spirit; see how thou art in those things which none but God knoweth, and this will be a true touchstone: 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 entice him. Therefore consider, that howsoever men know thee not, yet God knoweth thee; walk before me and be perfect, saith God to Abraham; eyeing of God showeth sincerity. 6. Uprightness its a sign when a man doth zealously set against those sins that he most 6. And when a man zealously sets himself against those sins he its most inclined unto. 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 bosom. David professed he kept himself from his iniquity: Hypocrisy 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 its the good old mark that godly Divines in former ages did so much press, and you shall see when all false doctrines 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 hypocrisy of the Pharisees, than that they were not sensible of their own sinfulness, they judged others, but understood not how noisome they themselves were: You are they which justify yourselves, but what its highly esteemed before men, its abomination before God; see therefore how loathsome and abominable thy own sins, thy family sins are unto thee. 7. Uprightness its seen in taking those ways and using those means only God hath 7. And in taking those ways and using those means only which God appoints. appointed for the obtaining of lawful ends: Many times lawful means are not so visibly advantageous, as shifts and carnal projects are, we see how Jacob got the blessing by fraud; David often become guilty of that deceitfulness and guile, which he so much in his Psalms complaineth of in others, and so fare as they engaged in unlawful ways, so fare hypocrisy acted in them; They did not trust in God, neither believe in him for the accomplishment of his own promise. But this its a gross mistake of flesh and blood, for God's means only brings about God's ends in a mercy. When by unlawful or unwarrantable ways we get any thing, it its 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 its that so many promises are made to the upright man, especially in the Proverbs, that his integrity shall preserve him, because in outward probabilities he its most likely to be undone. 8. uprightness its seen not only when we have respect to all God's Commandments, but 8. Uprightness its seen when we respect all God's Commandments in that due order as he commands. when we have it in that due order and respect, as God commandeth. The duties of the first table before the second, the Commandments of greater duties above those of less duties: As in faith there are fundamentals absolutely necessary to salvation, and praeter or circa fundamentals, so in obedience there its that which its wholly necessary for every one to have, and those things which in some respect come only to be so. The Pharisees hypocrisy was made manifest in that they tythed mint and cummin, but neglected righteousness and judgement. Many times it falls out, that where men are diligent where they aught 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; The Italians will believe God to be in the bread, when ye do not believe there its a God in heaven. Therefore observe the gradual difference God appointed concerning duties. Use, To discover the p●●city of those that are in the state of grace. If uprightness Use; 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 its perished out of the earth: And in what age may the absence of it be more deplored than now, when Parties, Factions, Interests, have devoured and eaten up sincerity? But as the body its a carcase without the soul, so its all religion without integrity. It its a blazing Star though it make a great lustre for the time, yet it ends at last in noisome vapours. This was a comfort to Hezekiah in his sad distress, 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 its acceptable even where many failing are, and where this its absent, the most perfect Sacrifices are rejected. SERMON XIIII. That Opposition against and Abstinence from sin its a Sign of Grace. 1 JOH. 3. 9, 10. Whosoever its born of God sinneth not, because the seed abideth in him, neither can he sinne, because he its born of God. In this the children of God are manifested. THe Apostle at the first verse having declared the glorious privilege of being the sons of God, he doth vers. 3. mention also their Duty: for external grace and inherent are inseparably joined together. Their Duty its to avoid sin, which its pressed from several Arguments; 1. From the native filthiness of it, It its a transgression of the Law. 2. From the end of Christ's 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 sin, or him that doth righteousness; the one its of the Devil, the other its born of God; and this difference my Text amplifieth: So that in the words you read, you may observe five Propositions; first, He that its born of God sinneth not; what it its to be born of God its easily known, viz. to have the image and holiness of God stamped upon us by his Spirit quickening of us; we must not imagine any communicating of the Divine Essence to us; in which sense the second Person its born of the Father, and so called, The Son of God; but by participation of those supernatural graces which make us resemble him; The greater doubt its 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 Anabaptiss and divers of late; but if this were the meaning, the Apostle within a very little space would expressly contradict himself, for Chap. 1. 8, 10. he saith expressly, If we say we have no sin we deceive ourselves, and make God a liar. Not to sin therefore its not wholly to be without sin. Others limit it to a certain kind of sin, in this sense, He sinneth 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 fare as he its born of God; but what an absurd sense would this be, and who knoweth not that a godly man doth not sin in that he its godly, or because he its born of God. The most genuine and unforced interpretation therefore its, to understand it not universally, but according to the subject matter, he sinneth not, as one who its of the Devil his father, he sinneth not as Cain, all within him its not corrupted; so that he makes sin his trade, his custom and delight. The very opposition makes this the meaning, I do not ground this opposition upon the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if that did always signify more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for I grant that that phrase sometimes signifieth no more than barely to sin, not the noting custom or delight, as Rom. 7. But my foundation its upon the context, the opposition Paul makes between a righteous and unrighteous man, in respect of the roots whence they are, and than from the second Proposition, which its the reason why he sinneth not, because the seed abideth in him, by which metaphorically its 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 its brought to prove perseverance in grace, and no strength of wit hath yet been able to overcome it. The third Proposition its higher than the former, for it doth not only deny the act of sin, but the power of it. Neither can he sin, viz. in the sense before explained; and the fourth Proposition its a ground of the third, because he its 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 its in us by this regeneration. The first Proposition its, That this difference between the righteous and unrighteous about sin its a sure sign, whereby the godly man its manifested both to himself and others that he its godly. That an opposition against and abstinence from sin its a sure sign, by which a man may Observe. be persuaded that he its in the state of Grace. For there can be no better sign to discover principles by, than their proper incommunicable actions; thus we discover fire by burning, a rational life by speaking, now of all actions, this its most connatural to the permanent habit of grace to incline us to loathe and abhor those things that are destructive to the nature of it, which its only sin: but because we may easily be deceived about this sign, for every one that its afraid of sin, yea bitterly crieth out of it, and leaveth it, its not yet regenerated. Therefore let us diligently consider how it its a sign. And First, It its a sign, When we perceive a settled fixed frame of heart against sin. As How it its a sign. 1. the reason in the Text implieth; The seed of grace abideth in a man, he its 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 sin; As some creatures have an antipathy against others; As on the contrary, he that its of the Devil, and so hath a fixed root of ungodliness in him, he hath a constant enmity and hatred against godliness, and those that are godly, Why so? Because their works are good, and his are evil, as John expresseth it; on the contrary the godly cannot agreed and delight in evil, or evil men, because their works are evil, and his good; The Apostle Rom. 12. calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hating sin as hell itself, and the exhortation its to cast away their transgressions, abjicere not deponere, because of the loathsomeness they see in sin; So than, let Pharaoh, let the Israclites in several calamities bewail their Idolatries, and sins against God, yet here its no sign of grace, because their hearts were not steadfast within them. These were sudden transient motions not permanent principles, if thou wouldst take comfort from this sign, do not judge of thyself by some fits or seasons, but by the habitual inclination of thy soul. God in regeneration doth first change our natures, new mould us; and from this supernatural principle issue gracious actions. Secondly, Than its this a sign, When there its an universal repugnancy in every part 2. of a man against sin, not only in his reason and conscience, but in his will, affections and who'll man. For this seed of grace its nothing, but Regeneration diffusing itself into the understanding, will and affections of the who'll soul; so that in every part there its that which its regenerate and purified, as well as that which its corrupt 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 mind in him (which was the seed of grace diffused through his who'll soul) that did incline 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 sin captivating of him, yet he had also a settled life of grace opposing all those motions of sin; and this particular its diligently to be marked; There its many a man comforts himself in this, my heart its set against sin, and if I be overtaken at any time, my conscience checks me for it, and I condemn myself, so that I say with Paul, The good I would not do that I do. O take heed thou do not deceive thyself! for there its 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 its only between two particular faculties, the conscience against the affections, but the later its universal, there its the regenerate 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. O therefore consider this sign aright! when thy heart crieth out of sin, O thou wilt meddle with it no more! Its this opposition only from conscience enlightened? Its it from that faculty only? Alas if so (as commonly it its no more) thou hast no more sign of grace in thee, than many Heathens have had. When a man its regenerated, not only his conscience its made spiritual to discover the loathsomeness of sin, but his heart also, his love, his delight, whereby he its carried out in all the power of his soul against sin; 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 its a sign, As hereby it works in a man a difficulty, yea a kind of an impossibility to sin with wilfulness and purposed continuance. He doth not sin, 3. neither can he sinne, saith the Text. There being a root of grace in him, it's impossible he should sinne with such an universal content of soul, as wicked men do. There its a twofold cannot, one moral, and its no more than that which difficultly its 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 averseness of heart to it. Secondly, There its 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 its certain, it's impossible for a godly man so to delight and live in sin, as that the seed of grace should be quite extinct. Although the grace that its in God's children may for a time make no actual resistance, yet the principle of it by reason of God's 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 greatness, because that its 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 willingness, content, no nor commit the acts of gross sins, How can I do this and sin 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 unjustly, neglect Family-duties? Thou wouldst find such a constraining and overruling power of grace, that thou couldst not do it: and mark if this impossibility to sin ariseth wholly from a kindly work of grace within, otherwise a wicked man cannot sinne sometimes, because God puts a terrible restraint upon his conscience; Balaam he could not sinne in that wherein he was solicited, If thou wouldst give me (saith he to Balaak) this house full of gold, I cannot curse them, but must bless 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 sin, as his heart would carry him to, but this cannot sinne, its fare different from the godlies' cannot sin; The one its a violent motion, the principle its from without, the other its a natural motion, and hath its ground from within it. Fourthly, This its a sign, in that hereby a godly man in some measure, and by degrees, 4. doth not only leave outward gross sins, but even conquer and crucify the inward body of sin. Gal. 5. He hath crucified the flesh with the affections and lusts thereof; and he its said to crucify the body of sin, and the deeds of the flesh; and herein this sign its 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 wallowed 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 gross sins, unless 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 Swine and Dogs in their nature. Wherein doth Paul Rom. 7. so passionately bewail his captivity to sin, but only in respect of the inward motions thereof? Thus David, Psal. 51. stayeth not upon his murder and adultery, but goeth to that foul fountain, He was conceived in sins, and entreats God to created in him a clean heart. If therefore thou would feign know whether thou art borne of God or no; See how pure and clean thou desirest to make thyself within, how doth the fountain of blood within thee dry up? Fifthly, This its a sign, When a man's opposition to sin, and leaving of it, its because 5. of the foul nature of sin. It its contrary to God, it's a transgression of his Law, and upon this spiritual motive he its bend against it. The Apostle (as you heard) giveth this as a reason, why the sons of God should not sinne, because sin its a transgression of the Law; and David Psal. 51. bewails his sin, though pardoned, because God was offended thereby; so that though a man pour out floods of tears for sins, though his conversation outwardly become white as snow, yet this its no symptom of grace, a man can take no comfort from hence, unless it be upon this ground, because God its displeased, and his law broken: look over the Scriptures, you may see wonderful examples of men's remorse and sorrow about sin, 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 sin? with what horror of conscience did Judas cast away his thirty pieces? O men may go very fare in sorrow for sin, and in reforming of their lives about sin, 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? O there are many other motives that work upon them, terrors of conscience, fear of God's judgements, and the pressing calamities that lie upon them! Insomuch that true unfeigned hatred of sin its very rare; I deny not but the judgements of God upon a man aught to work in him a sense and feeling of his sins, a severe judging and condemning of himself under God's hand. But to have this the only ground argueth not the presence of grace in them. They are tied up from sin as Masti●●s and Wolves are, their natures are not changed. Sixthly, This its a sign, When the inclination and bent of the heart against sin, its universal 6. in respect of all sin: For a man highly in love with some sins, may yet extremely 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 outward man visible to others. The Pharisees who were free from outward wickedness, 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, earthliness, and several lusts of soul are discovered by him, and crucified, and we read of no hypocrite that went so fare. Again, There are sins done in secret, which none, or few know, such as theft, uncleanness, unlawful trading, crafty policies: or public, 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 its every where, he feareth God's knowledge of it more than 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 duties, neglect, lukewarmness and distraction therein; now a gracious heart abhorreth not only gross sins, but defects in holy Ordinances. As God its 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 its a godly man much troubled and grieved herein. Further, There are sins against the moral Commandments of God, which are of good things intrinsically so; and against positive commands, which are only good, because commanded. A sanctified person feareth the sin against the one, as well as against the other; thus he feareth to profane 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 custom, 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 show themselves approved. O (Beloved) if these marks and signs be in you, than may your joy abound. Do not henceforth argue thus, He must needs be a godly man, for he hath such revelations, such enlargements in duties; he hath had such experimental workings upon him, he its of such opinions, for such a Church-government. These are nothing, Its he a man that dareth not sin? Its he a man that its afraid to offend God in any of those ways mentioned? This man its godly by Scripture-judgement, whereas the other may be only in the sight of themselves and others. And O that the good old Scripture-way of bringing men more into the sight of sin, the loathing of it, were more preached and urged amongst us. If Jehu be not afraid to sin, if Judas be not afraid to sin, let them have all the glorious appearances of godliness that can be, they carry not a true badge of holiness upon them. Seven, This frame of heart against sin, its so real and operative, that although it cannot wholly dry up the fountain of corruption within them, yet it doth all 7. the foggy and miry puddles of gross and enormous courses. The Apostle saith, The fruits of the flesh are uncleanness, lasciviousness, idolatry, wrath, envy, drunkenness, revelling, with such like; and that they which do these things shall not inherit the Kingdom of heaven. Therefore an habitual, constant profane person, cannot say, He its born of God. O do thou tremble, who livest and wallowest in thy gore blood! Thy profane Oaths, thy malicious hatred of the things that are good, do they not discover thou art in the gall of bitterness and wormwood? Be not deceived, there are but two sorts of men, Either the children of light or of darkness, of God, or of the devil. There its not any hearer this day, but its either in the state of grace, one of Christ's sheep, or in the state of sin, one of Christ's goats; Now in which number art thou? Do not actions betray some? Do not words betray others? Do not commissions some? Do not omissions others? O that the word of God might fall like fire into your breasts! why sit you still? Why are not your consciences reflecting upon you? What am I, Lord, and what its my way? Eighthly, This its a sign, as it doth not only oppose it in ourselves, but set against 8. it in others. For being born of God, we now (though with great disproportion) resemble him; and therefore as God its of purer eyes than to behold iniquity; and he its angry with the wicked all the day long; such its a godly man in respect of his zeal against sin 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 ungodliness in thy family, the zeal of God's house will make An item 〈◊〉 great men. thee see it be not a den of thiefs; O that men in great place and power would put forth such a divine Indoles against sin. What a shame its it to show animosities, and an high spirit in a carnal way, and not able to demonstrate an heroic spirit against sin, and the works of Satan every where! Ninthly, It its a sign, as it putteth a man upon the choosing of any outward affliction 9 rather than to sin against God. Job was charged to choose sin rather than affliction, but herein he was wronged. It its a true touchstone of the powerful work of grace, that it makes a man fear the evil of sin, because it depriveth us of an infinite good, rather than the evil of punishment, which takes away a finite good; Hence where this work of grace its, though storms and tempests arise, yet they are bvilt upon a rock; They fear not miseries, death, they fear only to sin against God. The Use its of Exhortation, To lay this sign close upon your hearts. Are you Use. such that cannot, that dare not, that have an habitual averseness from sin, that are of God, hating evil as he hateth? behold what a sure evidence here its of thy eternal Salvation. But alas, where are the men? how few are they of whom this Text its true, They sinne not, neither can they sinne? The contrary its true, They love not that which its holy, neither can they, because they are of the wicked one. Naturae sequitur semina quisque svae. Forts 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 wickedness 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 searched by God, its a sign of Grace. PSAL. 26. 2. Examine me (OH Lord) and prove me; try my reinss and heart. Dauid in the first verse of this Psalm, Prayeth for God's preservation and defence of him in the midst of all his adversaries, which he presseth from a twofold consideration, First, His Integrity and Sincerity, which its not to be limited unto the righteousness of his cause only, but the innoceny also of his who'll life, as the Psalm evidenceth. Secondly, His confidence and trust in God; for this its an engaging argument with God, as it its with men. Now as verse 3. He makes God's 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 Hypocrisy, any false way, any unsound 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, than 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, than fear of the light, and unwillingness to be ransaked and searched into the very bowls by the word of God: But David's hearty willingness in this particular appeareth, 1. In the several words he heaps up together in his Petition, Examine me; as Artificers do, 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 separateth the dross. 2. This doth appear in the object matter which he would have thus proved, and that its, His heart, his reinss, which are the most inward and secret motions of his soul, he would have a deeper searching into, and winnowing of him than the world can do. Certainly David in this Petition doth discover 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 its said to tempt no man; and the devil its called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were his work only. There its a double temptation. The Answer its obvious, That there its a double Temptation: one evil, which its defective either in the principle, or means, or end of the Temptation. And thus the Devil and our own flesh Tempt. The other its a good Temptation, arising from a good principle, in a lawful way, to a good end; and thus God doth Tempt, that its, doth make a discovery what its in man; not as if he were ignorant of it, but that hereby the person trusted may be better known to himself, and to others. In the second place, we may doubt how David could lawfully pray to be Tempted, seeing our Saviour's rule its to pray, That God would not lead us (or cast us, for ne infer as, doth better Answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than ne inducas) into temptation; But that its 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 its a sure and comfortable sign of grace, when a man its 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 tried me, and hast found nothing; which its 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 hypocrisy; 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 David's, Job 23. 10. When he hath tried 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, its such a testimony of the truth of Grace, that it its a great bulwark in times of sad afflictions: It its 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 balances 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 How many ways God tries men. our willingness therein. And the first way its by his word, Eph. 5. 13. Whatsoever doth manifest, and so reprove evil, its 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 God's word for a light and lantern 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 honey comb: See here a true touchstone of Grace; thou lovest the word of God above any treasures in the world, not only for the promissory part of it, but the discovering part of it: It acquainteth thee with all the evil of thy heart, and thy ways: It speaks bitter things against pride, lusts, laziness, 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 its quick, and powerful, discerning the Intima, and the Minima, most deep things of man, and the lest sins in him. As by the light of the Sun beams we see the little motes, and flies in the air, so by God's word shining into our hearts, we come to see many things sinful and unlawful, which we did not perceive before: O than consider yourselves herein; do you love the word of God because it finds out thy sins, never speaks any good to thy corrupt ways? dost thou pray, OH Lord, let thy word still enter with more light and power upon me? this its 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 Heretics Lucifugae Scripturarum, they were like Bats and Owls, they could not endure the light of the Sun: And our Saviour saith, The thief hates the light, because his deeds are evil. O than take heed you who have a leprosy of sin plainly appearing upon you: doth not the word of God meet thy drunkenness, thy lusts, thy oaths, thy pride, as a Bear rob of her whelps: O thy soul must needs hate the word of God, because it its so contrary to thee. A second Way whereby God proveth, (and the sincere rejoice therein) its a 2. powerful and soul searching Ministry, which like thunder and lightning, makes the mountains to melt like wax, and the Hinds to calve in the fields, I mean the stoutest and obstinatest sinner, to find his soul thereby in a spiritual travel and agony longing to be delivered. A gracious heart loveth that Ministry which like the word of God its 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, its the Ministry of the Apostles, and in the Hebrew its the word, from whence Bonarges cometh. Than are ye like the Eagles' young ones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when ye can look upon the sun beams: when light its not offensive to your soar eyes. It was a speech infallible betraying Ahab's rotten heart, when he said of the Prophet Michaiah, I hate him, because he always speaks evil to me. You have just cause to suspect the soundness of your hearts, when you delight only in a lazy, formal, general, and dull ministry: when you would have Prophets that should sing only Pleasant songs, daub with untempered mortar; encourage you, notwithstanding your sins you are in. And if this be a symptom of an unsound heart, may we not say Hypocrisy hath fallen upon the hearts of most in England, who rejoice 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 Jerusalem? and why its all this? That of our Saviour will answer it, The thief hates the light, because his deeds are evil. Therefore its thy heart afraid, and unwilling to have a Ministry that shall discover thy sins, because thy Conscience its full of Ulcers and sores: whereas now if thou didst love to be reform, how wouldst thou rejoice in the light of the Ministry. The more spiritual, powerful, operative, thou didst find it in thy heart, thou wouldst bless God the more: thou wouldst cry out with thankfulness, OH Lord I bless thee that light shineth in every dark corner of my heart: O let it still be a ministry, as if to me only, to mind me of my sins, to bring my iniquites to remembrance. OH 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 its enlightened by the word, than it makes a man's 3. breast full of light. Now a faithful godly man, he loveth this should be tender, active, speaking out of God's 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 its greater than thy heart. Alas, if thou within thy own self judgest thyself 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 God's word? whether peace or Duty, this its comfortable. But on the other side, if thou art a man that rebelest against the light of it; wouldst said put out the sting of it; wouldst be glad to feel no such living thing in thy breast, than thou hast cause to suspect thyself: O it its 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 dig into the world, labouring to become senseless, that so there may be an eclipse of this light by the interposition of the earth. Others run to damnable Heresies, denying Scriptures, God, Heaven, Hell; pleading for an universal salvation of all: What are these but refuges of guilty consciences. It its true, we must distinguish between our carnal concupiscence, and conscience; between deluded imaginations, and conscience; between an erroneous, 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 forbidden 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 its the character of the stiffnecked Jews, as fitted for destruction, that they always resisted the spirit of God. If therefore thou wouldst have comfort from this sign, consider how the illuminations and motions of God's Spirit are cherished, and nourished by thee. As soon as the cock croweth, dost thou go out and weep bitterly? Its not the Spirit of God grieved, and imbittered by thee? O, though they be dear, and pleasant, or profitable sins, yet the Spirit of God convinceth thee of them, makes thee forsake them: and dost thou rejoice under this work of God's Spirit upon thee? Dost not thou resist and rise up against it? O, (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 ministry he stands at the door, and knocks; he beckons unto thee to come unto him. O, now its God proving thee, examining thee. Now its 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 commands, which it may be at other times did not concern us. Thus God examined Abraham by a command to offer up his only son Isaak. Thus God tried the young man, who had great confidence in himself, by that personal command, to go and cell all he had and to follow him. Now times of persecution, are commonly such times of trial: Whether than we love Father or mother, houses or children, or lives themselves, better than 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 its tried in the fire: The Mariner's skill in a storm: The trees in a windy tempest. In winnowing all the chaff flieth a way. There its a comfortable place to the Godly, Zach. 13. 9 God promiseth he will refine them as Gold by their afflictions, they shall only loose their dross. 6. And this its the sixth way of Trial, viz. When God brings us under his chastisements. This manifesteth what metal we are of. 1 Pet. 1. 7. The trial of the Godly by those troubles, its said to be more excellent than that of the gold in the fire, because that its perishing, and this abideth for ever. Hence afflictions are only 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 humbly us, and try us, to see what its in our hearts; whether we will remain constant and faithful unto him: Therefore we do not despise the affliction, or murmur against God; but rejoice that this purging of us, makes us to bring forth more fruit. As God useth these several ways to prove us, and the soul of a Godly man its ready A godly man gives up himself to be examined, proved, Especially, 1. herein, so in these three cases especially doth a Godly man give up himself to be examined. First, In matters of Doctrine: Although Heresy may be merely in matter of Conscience and Opinion, yet for the most part, carnal principles and motives are interwoven therewith: now a Godly man having a right understanding how obnoxious he its to E●rors, and subject to blindness in every thing; and how deceitful his heart also its, pretending for God, when indeed it its for nothing but self, its therefore more ready to harken 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 its 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 candour and ingenuity doth he work in his children: If therefore a Godly man doth err any dangerous error, it its with him as in other sins; he doth not flatter himself; his heart its apt to smite him. Errare possum Haereticus esse nolo, he will not be obstinate; he its earnest to have all things searched and tried; whereas it its the nature of Hypocrisy 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 Christ's way was destructive to their applause and credit; when they could not fairly answer, they would foully blaspheme: 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 pled 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 God's word: Christ said he was truth, not custom, as the Father observed well; and Christ died not only to deliver us from our sinful ways, 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, etc. but our Saviour instructeth her of a Worshipping God in spirit and truth, which she before was wholly ignorant of. Therefore in this matter a man may discover much integrity of his heart, whereas if any be thus affected, I care not what Scriptures you bring, I harken not to what Arguments are fetched out of God's word, it its plain this man carnally adhereth to his own imagination, and its not willing to be searched: As that Papist, Cornelius Massus said, If a thousand Augustine's and Chrysostom's said thus and thus, he cared not, he would believe what the Pope said. 3. This its eminently discovered in matter of practice. Although a man hath been addicted to sinful ways of pleasure, profit, or any advantage whatsoever, yet all those things that he accounted gain, afterwards he will judge loss for Christ's sake. Paul though much engaged in a way against Christianity, 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 God's commands, Lord what wilt thou have me to do? (saith he:) He giveth up his heart as a blank, let God writ 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 its 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 hearty say, that which I see not, teach thou me, Neither profit, pleasure, or any consultation with flesh and blood shall hinder me from my duty. Whereas if you observe the half-conversions of any to God, the Israelites, Jehu, many in the New Testament, you shall found 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 its, it doth not excuse or mitigate sin, but takes in with God against its own self. The Apostle speaking of the Corinthians repentance, acknowledgeth their zeal, fear, and indignation, and revenge against themselves. See 1 Cor. 11. If we would judge ourselves, we should not be judged of the Lord. 2. Not resting upon generals, but particularly applying matters of Duty. The Prophet Jeremiah complaineth, no man saith? What have I done? The young man comforted himself well enough in the general, till our Saviour in particular tried him, and than he went away sorrowful: particular applications and discharge of duty, will try, as the jealousy 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 its a good rule of the Ancient, When, saith he, you hear a man commending those ancient doctors that went before: see how he its affected to his present Teachers. That opposition which wicked men show 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 its general, or afar of, 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 than oil: Whereas a man of a false and Hypocritical heart, he rageth and flieth 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 Humility, Love, Reformation in thee? this its good. To all this which hath been delivered, this caution must be remembered, which holdeth also in all other signs. We must not expect a punctual perfection herein, for even those who are truly sanctified, have yet discovered much falsehood and hypocrisy. Take David for an instance in that gross guileful way of the Murder of Uriah: could he than say, Examine me, prove me? Was not there dross enough 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 universal principle he layeth down in another place: If thou (OH Lord) be strict to mark what its 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 corruption stir within him, in so much that he threw the good Prophet into prison for doing his duty! Use of Examination: Here its a touchstone and trial for yourselves. Its there love of the Light, or fear of the Light: are you afraid of the word of God, a soul-searching Ministry, close and particular applications? than suspect all its not sound within thee. But if thou rejoicest in that thy sores are discovered, thou art glad when thy Hypocrisy its made known to thyself, and thou criest out, Moore Light, Lord, more searching of my inward man, here its a good comfortable sign. Hence David, Psal. 19 when he had said, Who can understand his Errors? he prayeth, Cleanse me from secret sins. Dost thou so? Lord I fear much secret, and unknown corruption in me: I know not how bad I am; a great deal of filthiness lieth undiscovered in me; O 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 progress in sanctification, out of these words, which are a part of that valedictory or farewell Parable our Saviour spoken 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 its spiritually present, and that with a very near union, for he its the Vine and they the branches, so that spiritual efficacy shall always be communicated to them. 2. For the latter, he exhorts them to persevere and abide in him, notwithstanding all persecutions, from arguments ab effectu utili & pernicioso: This its 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the properties of a natural Vine to its natural branch, are nothing in respect of what Christ its to his spiritual branches. In the second verse you have a distinction of two kind of branches in Christ, which also doth insinuate exhortation to look to ourselves. The first kind of branch its, that which its in him not bearing fruit. He doth not by this mean an heathen 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 its an hypocrite in Christ? not by any internal union, but outward profession, by the Sacraments, and in the judgement of others, he its in Christ, as a sciens newly grafted on a tree, which yet hath no coalition with it, or receiveth any juice 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 its a Christian in the Church, not inwardly participating of efficacy from Christ. In the first place he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take him away, which its more particularly amplified ver. 6. he its cast forth of the vineyard, Christ bids them departed, than he withers, for though he had no fruit, yet he had leaves, and all this decays; and lastly, he its cast into the fire to be burnt. The other kind of branch its that which being in Christ brings forth fruit, and concerning this observe the care and love of the vine-dresser, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he purgeth it, for that its necessary for vine-branches: Therefore the Hebrew word for a branch or vine its called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zamorah a resecando, Numb. 3. 24. Ezek. 15. 2. because it must be often pruned. Now although this purging be commonly understood of afflictions and persecutions, which like dung, though noisome in itself, yet makes this ground fruitful; yet we are to understand it more generally of all those means which God hath appointed for our progress and increase in grace, especially the word of God, as appears ver. 3. Now ye are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the same word in the original 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 several 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:) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 general aid of God that its needful in all natural and moral actions, but of the special assistance of grace, whereby as branches we bring forth spiritual fruit, and observe that there its our abiding in Christ, and Christ's abiding in us, and Christ's immanency or indwelling in us, its properly the cause of spiritual fruit, not our dwelling in him; as the branch beareth fruit, not so much because it its in the vine, as because the vine its in it communicating juice to it. Lastly, This growth and fruitfulness its spoken of as an absolute property, in my Text: And vers. 8. If ye bring forth fruit, so shall ye be my Disciples; that its, this its a necessary property to demonstrate that ye are indeed my Disciples, and than 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, unless they could know they did bring forth fruit, and therefore were Christ's Disciples. That growth and increase in grace its a necessary property and an infallible sign of our Observe. Growth in grace a sign of grace. being in the state of grace. Our Saviour saith not, Every branch in me, that its green and flourisheth with leaves and blossoms, but that beareth fruit, he makes it to bring forth more fruit. It its not every Christian that hath the flourishing greenness and leaves of common abilities, and parts in religion, that its regarded by God, but that man whose talon of grace, as five, hath gained ten: Therefore in that Parable our Saviour bid them all negotiate, play the merchants, and trade in the ways of grace, and one man hath his portion among hypocrites, though he had not idly spent his talon, 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 increase of grace its so rare: and whereas all men endeavour to have their health, wealth and estates better, they are not careful to have better graces, to pray better, to hear better, to be more strong in believing and heavenly-mindednesse. To affect you therefore herein, consider first, That as there its a necessity of being converted and translated from sin to a state of grace, so there its also a necessity when we are put therein, to grow and increase to a further stature in holiness. Thus in the Text, Every branch he purgeth to bring more fruit, Eph. 4. 16. Col. 2. 19 In which places every godly man its said to be knitted to Christ, and thereby partaketh of his spirit and nourishment, wherein he increaseth with the increase of God, that its, with a divine and spiritual increase, in opposition to the natural growth of the body: so that whosoever findeth himself settled upon his leeses, continuing still in the same formal, empty, barren way, he may justly suspect whether he be of the body of Christ; but as the glass eye and artificial leg receiveth no nourishment from the body, but have still the same dimensions, its no longer or broader, so its every unregenerate man destitute of the vivifical influence of Christ's spirit, and therefore its 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 Ministry, 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 fullness of Christ: which its not to be understood in the life to come, but in this life, as appeareth by the verse following, that we be not hence forth like children carried with every wind of doctrine; so that God hath appointed a Ministry not only for laying the foundation of godliness in the people's hearts, but for superstruction; and o that the Ministers of God could see this glorious effect. What hast thou been more instructed in? wherein hast thou been more quickened up to godliness since thou hast enjoyed the Ministry? O (beloved) if Christ should come and look upon our persons, families, may he not curse us with the figtrees curse, never fruit grow on you? Know God its not only angry with thee in the state of sin and love thereof, but also with the coldness, lukewarmness, that thou hast not thriven and increased 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, increase and multiply, its especially to be seen in the new creature. 2. As growth its thus necessary, so it can only be, where there its an inward principle of life pre-existent. Nothing groweth but what hath either a vegetative, sensitive, or rational life in it. Roll a snowball up and down, though you make it much bigger, yet it doth not grow, because it its by extra-addition, not by intra-reception. An house made larger and bigger, yet doth not grow, because here its no vital principle within. By this means a civil man, a formal man, a temporary believer, 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 internal 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 than in a barren wilderness, 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 privileges by him, which yet were not the chief intent of his death: so than, there only its a supernatural growth, where there its a supernatural life, and as you see the picture of a child, it will never come up to be a man, because it its a picture only, there its no life; so in any man, that hath only a form of godliness, not feeling the power of it; he its 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 enquire for increase, Hast thou more faith? more communion and fellowship with God? dost thou partake of more virtue and efficacy from him? herein they are wholly ignorant. O that we who desire better times, better trading, better settling, did also desire, better believing, better mortification; but this cannot be unless there be some great work of God within first. As he said to his picture which he would feign have had stood, and it would not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there wants something within, life within; so may we say, thou prayest, thou hearest, thou profes●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 its always upon a supposed principle within, so it its uniform and aptly proportionable: as the Apostle implieth in that comparison, every part hath its proportionable nourishment, so that in true growth of grace, every particular grace hath its suitable increase, and herein the people of God are very negligent; if they grow in believing, they do not the same time grow in repentance and humiliation, if they grow in joy, they do not increase in fear and trembling. This its their weakness and corruption, for all true increase of grace its uniform. As in natural 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 than 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 do they come from a natural life, but from some accidental defect: so than, if thou growest in knowledge, in abilities, and not in a practical conformity to them, this its not properly growth, but swell. And its not this the sad calamity of this age, men growing out into suckers not into fruit, into opinions, parts, not holiness, how many monsters 〈◊〉 there to be seen, whose heads are bigger than all their bodies? and so the hypocrite with his partial obedience, Jehu with his several acts of reformation, Herod with his many things he did, yet increased not in grace, because here was not an uniform proportion in all. 3. In growth though every part do grow as well as the other, yet not equal to the other; aequè but not aequalitèr. This its that uniformiter difformiter, as the Philosophers speak of so much, and Eph. 4. The Apostle speaks of the particular measure of grace suitable 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 its not to grow so big as another: and this its diligently to be noted, for where there its true grace, there its a peculiar increase of grace, according to the relation thou art in: If a Magistrate, in the graces of a Magistrate, if a Minister, in the graces of a Minister, If a husband, a child, a servant, in the graces suitable to those relations: and again, this its also for comfort, because many of God's servants are troubled, as if they had no grace, because they have not so much as others; They have not such an excellent temper as Paul and David had, they cannot find themselves able to do such things as they did, and therefore they doubt of their grace, but this its as if the little finger should think it doth not grow, because it its not as big as the arm or leg. Every member in Christ's body hath not the same occasions, its not under so many obligations, stands not in such particular relations as others do: and therefore the personal graces of the one do fare transcend the other, insomuch that some are dwarves, and others giants, some are babes and others are strong men. 4. Whereas in natural growth there its a terminus prefixed both for the time, and dimensions, insomuch that when there its an arrival to such a stature and age, they grow no more; there its nutrition always but not augmentation; Nature hath her maximum quod sic, beyond which she moveth not: but now it its not so in the way of grace; For there we cannot attain to any such degree of grace, but still there its a large room for more; and it its our sin if we press not forward to attain it, Phil. 3. Paul did forget all that was behind, and did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnestly pursue and endeavour after that before him. It its true indeed, God hath appointed to every man that measure of grace he shall receive in this life; yet not so, but that it its his duty to do more, even as much as the perfect Law of God requireth, so that here its no time to stand still. Thy faith aught to be greater and stronger, there its no grace in thee but it might be better: Thou canst never say of thy spiritual good things, as Dives of his temporal; Soul, take thy ease, thou hast enough laid up in store for thee. 5. In natural growth, the progress its carried on by natural strength, with the general concourse of God's providence. But in this spiritual progress, the increase its of God. At our first conversion we being wholly dead in sin, God puts into us supernatural principles of grace, wherein man its not cooperant, but merely 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 its wrought by God: Hence he its said in those that are already converted to work the will and the deed, and that good man prayed to God to increase his grace, and God's promises are also frequent in the Scripture, to complete and perfect that grace already begun in us. God doth not believe or repent in us, these flow immediately and formally from a man regenerated, but God's grace doth efficiently excite and stir up the will to do these good actions: hence it its that when the people of God have through negligence or any corruption grieved the spirit, that doth forsake him, and so his Sun goeth many degrees backward; for that assertion its no ways justifiable, that a godly man cannot fall from any degree of his grace; for its plain David did, who therefore prayeth to have a new heart created in him; and the Church its blamed for falling from her first love, and so its commanded to repent, and to do her first things, to strengthen the things that are ready to dies. 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 lieth buried up in ashes. 6. As in natural growth, there are many pull-backs, sometimes a progress and than a regress. Thus it its 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 whither and go back: it its enough that in the end it cometh to its full growth and ripeness: so it its with a godly man, he its not to pass sentence of himself according to some seasons and temptations, for how often its he in a withered and barren condition? but he its to compare one season with another. Yea, godly men's slumbling do many times make them go the faster: as sometimes after sickness children grow the faster, so true its that of Luther, that to the godly not only their mala passiva, but also mala activa, through the goodness of God further their growth in holiness. These principles are laid down to explain the nature of increase in grace. In the next place consider how many ways we may improve grace. 1. We bring forth more fruit, when the habits of our graces are more intense and enlarged: for in this supernatural habits agreed with moral, that they are capable of intention, 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 fullness, and the spirit of God was given unto him without measure; but in us it its otherwise: hence the Disciples fallen into some ambition, our Saviour tells them, except ye be converted, that its, further converted and carried on in sanctification, ye cannot enter into the kingdom of heaven; so it its said of the disciples upon some remarkable passage which Christ did, that they believed on him, which its not to be understood, as if they did not before believe on him, but they were confirmed more. O therefore look upon it as a necessary testimony of grace, to thrive more in godliness, to have many cubits added to thy stature, say with thyself, o if the life of grace were in me, should I always 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 still, when they might have been strong men? he threatens them with the sin against the holy Ghost, and total apostasy, for not to go forward its to go backward, as it its 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 easiness, the ways of godliness are not so difficult, corruption its more subdued, for habits are like a second nature, which doth facilitate and make all actions welcome, so that his Commandments are not grievous; partly by more delight and joy, for this floweth from the former: hence when the people of Israel offered so willingly, they rejoiced in that they had such hearts. Now see if thou mayst 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? O dost thou not need purging to bring forth more fruit. 2. Our graces may increase 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 increase by addition of new degrees, or deeper radication in the subject: But I take it for granted, that in supernatural habits both these are different; If therefore thou wouldst take any comfort from thy grace, see whether holy things ●e now engrafted in thee, do cleave closer to thy heart; for certainly true grace brings such sweetness with it, that it makes the soul have more plenty and fullness of it, 1 Pet. 2. 3. and would be transformed into it, I no longer live, saith Paul, but Christ in me. As therefore original corruption its seated in thee and soaked into thy very bones, so do thou desire grace may be incorporated into thee: you see meat while it its in the mouth, it may be taken away, but when it's once turned to nourishment, turned into our flesh and blood, than it's impossible to take it out of our body. The unhappy builder therefore suffered that loss, because he did not dig deep enough. 3. Grace's grow by the actual exercise of them, by actual loving and believing 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 its his commandment to believe. The habits are commanded obliquely as the fountain, the acts as the stream. In moral Philosophy acts make the habits more intense. In Christ's Parable of the talents, he only its said to have, that doth exercise and actually improve his graces; and as our grace's increase by the exercise of them, so by the cooperation of them all together: Add to your faith temperance, to temperance brotherly kindness: which its not to be understood of the habits of grace, for they are all infused together; and a man may as well be happy with one particular act of glory, as regenerate with one habit of grace: but we are to interpret it of adding the acts to one another. 4. The growth of grace its by meliorating or making better the means and instruments 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 wouldst have thy graces flourish, thou must be more diligent and careful in the prepared use of them; hear better, pray better, make a better improvement of the Ministry. The Disciples 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 external Ordinances are the spiritual tools and instruments by which the soul its promoted in the way of godliness, and if thou languishest and art careless here, it will quickly appear in thy who'll conversation. 5. Where growth its, there its a special care, of all graces to look to that which helps to nourishment, and that its Faith. Faith its the mouth to suck the milk of the promises, it its the bunch of hyssop that sprinkles Christ's blood upon us to puri●ie us, it its the feeding upon Christ: Now than if a man would be nourished and increase in grace, he must be sure this grace hath no obstructions. As a man its justified only by faith, so in some sense, we may say a man its sanctified, that its, increaseth in new obedience, by faith: By faith the branch its preserved in the olive-tree, and partaketh of the fatness thereof. Christ prayed for Peter, that his faith might not fail, as if that grace were kept up, than his courage, zeal, self-denial, and all other graces would be kept up: Non per opera venitur ad fidem, sed per fidem ad opera. 6. There its a growth objectively, and that its, when the glorious fullness of God its manifested to us more and more. Though the Sun cannot in itself increase or be glorious, 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 than 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 sweetness and efficacy. Now to prevent mistakes, there its a twofold disposition like growth, that its not. 1. An increase in knowledge, parts, and abilities. This its not growth of grace: There its an increase (as you heard) quoad amplitudinem scientia, and quoad efficaciam, the latter its the crown and the perfection of the former. 2. There its a growth in temporary faith, and love, and such affections, Which hypocrites may have, but temporary faith will never grow to be justifying; no more than an Ape would grow to be a man, or copper to be gold, for these differ specifically. 3. There its a growth in externals merely, men are grown more civil and reformed in their lives. We may behold a wonderful alteration and change in them, but yet because there its no inward juice of grace, therefore it's not growth of godliness; and such Peeter speaks of, Who had escaped the pollutions of the flesh, yet were dogs and swine in their inward disposition. 4. There its a growth in additionals of worship and service. When men judge not the prescribed way by God enough, but institute of their own. This its a monstrous growth, as if a man should have two heads or six fingers. Thus superstition its an excess 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 than God requireth, but the intention of qualities therein. Use of Exhortation, Judge yourselves by this touchstone. Let this Sermon be Use. 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 we were many years ago? consider God its provoked not only against gross sins, but lazy, decaying duties. Do you grow in light but not in heat; in enlargements, but not mortifications? O let thy soul be afraid and tremble under this truth! Entreat God, as he did about his withered hand, O 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 profiting appear to all. SERMON XVII. Spiritual Performance of Duties a Sign of Grace. 1 JOH. 4. 13. Hereby know we that we devil 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 press the duty of love to the Church of God, for that being a spiritual body, love its 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 its a stream issuing from no less glorious fountain than God himself its. Secondly, That it its a demonstration of our spiritual Nativity, That we are born of God. Thirdly, From the Nature of God, He its love, viz. Originally and Causally, which he proveth by a clear and unparallelled manifestation of it, He gave us his only begotten Son; which love he also amplifieth by the removal of any impulsive cause on our part, it was not because we loved him first; and withal he giveth a reason, why a natural man loveth not God, because he seethe him not. The disputes about the Vision of the Essence of God, and that by corporal eyes, its wholly impertinent to this place, for the Greek word its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signifieth a contemplation and constant beholding of the beauty and lustre of God's Attributes, his Wisdom, Holiness, 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 near union with God, which its God's 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 its needless to trouble you with the several acceptions of the word Spirit; It its enough to know, That by Spirit its not meant the essence of the Spirit, for that its 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 Argument of God's dwelling in us, and we in him; it remaineth therefore that it be understood of the gracious works of God's Spirit, whereby in all our duties we are lifted up by God's Spirit to do them in an higher manner, than natural strength could enable us unto: so that the Observation its, The spiritual performing of holy duties, its a sure sign and demonstration of our being Observe. 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 God's 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 kind of miracles to confirm thy soul, that thou art of God. And as actual discourse and laughter do infallibly prove a rational life, because these actions transcend a sensitive life; so do spiritual praying, hearing, etc. evidence a spiritual life, because of their transcendency. For the opening of this point, which its 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 foundation. First, As in natural things there its a sensitive soul above the vegetative, and a rational above the sensitive, so (with more disproportion) there its a spiritual life vouchsafed by the holy Ghost above a rational. Insomuch that take the most rational man, that its endued with all intellectual abilities and moral perfections; so that he be Ultimus conatus naturae, as one said of Aristotle, yet he its no more able to do any thing spiritually, or to apprehended what are those spiritual operations, than a worm can comprehend the reason of the most wise men. Thus Paul saith, The natural man perceiveth not the things of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that its, one who doth excolere animam, mind the polishing and dressing of his soul, such as Plato and Seneca. Now howsoever profane men mock at the word Spirit, and the works thereof, yet that there its such an immediate participation of the holy Ghost in the operations thereof, the Scripture doth abundantly testify, John 3. 6. That which its born of the flesh its flesh, and that which its born of the spirit its spirit, where our Saviour makes such a spiritual birth absolutely necessary to salvation, and showeth two contrary kinds of sin, one carnal, abiding in the condition they were born in, the other spiritual, made so by God; and the Apostle in both places useth the abstract for the concrete, for more efficacy. This afterwards he calls, Being born of the Spirit. So that as a man born of a man, hath indolem humanam, its and doth more than a beast: so he that its born of the Spirit, hath indolem divinam, and doth more than a man. Indeed our Saviour makes the original of this spiritual being unknown to us, which he expresseth by a comparison from the wind, 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 God's Spirit, Motum sentimus, modum nescimus; God breathed into Adam a natural life, and a soul, but this its a great mercy which God doth for his people. And because the spiritual being and working its of such important consequence, you may observe the Scripture in other places diligently inculcating of it. Therefore observe them diligently, whether you find such things in you or no, for notwithstanding all parts and religious duties, if the Spirit of God devil not and work in you, you are no more a true member of Christ, than an Ape its 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 its industrious to make a difference between the one and the other; and he useth several descriptions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who are after the Spirit, which he explaineth by being spiritually minded: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth not only acts of the understanding, but chief of the will and affections; it seemeth to answer the Hebrew word Jetzer, The imaginations or frame of the heart. So that as the imagination and frame of a carnal heart its wholly upon things of the flesh: Thus the affections, imaginations, designs and purposes of a spiritual man, are upon spiritual things. As the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so vers. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Those that are in the Spirit, that its, Possessed of the Spirit, as if the holy Ghost were as wonderful in gracious operations upon the heart of man; as in those prophetical and ecstatical Afflatusses, for they were said at those times, To be in the Spirit, and the Grecians call such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it its 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 its God's Spirit in believers; and (by the way observe) this its 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 mere virtue and force, or power from God, as some heretics of old would have it; and a person that its 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 holiness, as the third Person in the Godhead; but now he worketh grace in us by another economy or dispensation, as the Spirit of the Father, and of Christ. And that all this operation of God's Spirit may not be rejected as a fancy, he saith, He dwells in us as in his Temple, which denoteth a fixed permanency, and abiding in us; It its true, the godly dispute, Whether a godly man be made partaker of the graces of God's Spirit only, or besides these of the Spirit itself? The learned differ herein, but certainly these expressions do infer, That the godly do not only receive the graces of God's Spirit, but the Spirit also itself, only how to explain this, seemeth to me very difficult, if not impossible. Secondly, As the Spirit of God doth thus devil in his children, and thereby they The godly led by the Spirit. have an habitual, supernatural, spiritual being, so its the same Spirit acting, leading 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 powerful continual inclination of our hearts unto those things that are spiritual; and this denoteth that even in the progress of Sanctification, we need a continual help and influence from God's Spirit, according to that of Augustine, Et agis & ageris, & tunc benè agis, si à bono agaris, and when we obey these conducts of God's Spirit, We are said to walk in the Spirit. Thus Gal. 5. 24. Living in the Spirit, and walking 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import a careful, orderly, methodical walking; A spiritual walking its a methodical walking; so than, as original sin by the Scripture its described to be in us, not as a sluggish idle quality, but as always working, as a fountain always streaming, insomuch that though it be not peccatum actuale, yet it its actuosum; Thus the Spirit of God doth powerfully sand forth virtue and strength unto those in whom he Two Corollaries. To have the Spirit its more than to be an honest civil man. dwelleth. Now from these two laid together, two Corollaries issue, First, That to have the Spirit of God in the Scripture sense, its more than to be a moral, honest, civil man. This its no more a testimony that we are of God, than any base metal can pled itself to be gold, because of some common accidents therewith, and therefore their morality, intellectual perfections are altogether fleshly; for so it's good to know that as Spirit differs from Spirit, one spiritual man from another, as one Star 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 receptacle of so different conversations. Corruption its not only in gross actions, but in the mind and understanding of a man, yea the more glorious it appeareth to be many times, it its the more carnal; As you see the Devils are called unclean spirits, who yet are not guilty of gross bodily sins. O therefore that you would consider, there its an higher and more glorious way of living than that which most attain unto: Christianity stamped upon a mere civil man, destitute of God's Spirit, its but like the King's Picture upon a brass shilling, as long as the materials are sergeant, the superscription will not advantage. Baptism, Christianity, and all other glorious superscriptions put upon thee abiding in a moral estate, its no advantage for heaven; there must be power from God's Spirit in thee. A second Corollary its, That the gracious and sanctifying works of God's Spirit, 2. Gracious and sanctifying works of the Spirit only a●e a sign of our being godly 〈◊〉 common gifts. 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 God's Spirit, than ten thousand with the mere 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 ways are always just, though sometimes unknown to us; yea there are other workings of God's Spirit that come nearer to sanctification, and yet are not it. Such are, some sorrow about sin, some illumination in judgement, some joy and delight in the Ordinances, yet these argue only God's Spirit working in us, not dwelling in us. And these operations are only transient not permanent; and it its 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 its (which its much to be observed) that all those operations of God's Spirit in an unregenerate man, whether of the former or latter sort, they are provocative or excitative of the flesh only in a man. Thus Judas by all those gifts of God's Spirit to him, was made more fleshly. A temporary believer by all his faith and joy its made more fleshly; for hereby he groweth more confident in himself, less poor in his Spirit, and so less perceiving the need of Christ, and his grace, by which he its more settled in a carnal way. Therefore observe, whether all thy assistance, enlargements, transient motions of God's 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 its manifested. Wherein spirituality in duty its manifested, and how it its a sign. 1. And First, The nature of them its different from all mere human actions. The acts of faith, love, and other graces, are above the who'll sphere and power of nature; Jannes and Jambres were able to do some wonderful things, as well as Moses, but there were others again, in which they had no power at all. Thus there are many human actions of prudence and justice, that make men very lovely and admirable in the eyes of others; but than there are other actions, such as the operations of habitual graces, and to this they can no more reach, than a dwarf can touch the heavens. Hence the Scripture sometimes addeth the word Spirit, when it would difference grace from human actions, 2 Cor. 4. 13. Having the same Spirit 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] imlieth that there are many actions that are done by us, but unless they be performed 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 its the reason why a natural man can do nothing that its truly and theologically good, because of the transcendent excellency of it's nature, but this its hardly discerned; and if there be many, yea most things in nature, whose essence we perceive not, it its no wonder if we be so dull in supernatural. Secondly, Spiritual actions are discovered by the fountain from whence they flow, 2. A spiritual principle, which the Scripture calls a divine nature, yea the life of God. As Isaac its called A child of the promise, because he was born by the mere word and power of God, Sarahs' womb being a dead womb; Thus also all godly actions, are actions of the promise, having their existence merely by that, man's natural power being altogether a dead womb. And this also can little help as a sign, because the root of our actions, like those of trees, lieth under ground, and its so undiscerned. Therefore thirdly, In spiritual actions, those motives and ends that are attractive 3. are spiritual. Every action its specified by the formality of the object, and so religious actions they are spiritual, when the reason or motive of doing them its spiritual. Hence they are called Virgins, and they follow the Lamb whithersoever he goeth. This its 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 humiliations and fastings the Jews did, which yet were specious enough, because they did it not to him, even to him; and this its a sign that may by the help of God's Spirit be discerned in us. For as the voluptuous man its carried out to sinful pleasures, because of the sweetness in them; or as a rational man its desirous to find out truth, because truth its a pleasing connatural object to his understanding; so its a spiritual man inclining to all spiritual objects, because of those spiritual considerations that are therein. Delicata anima quasi abominatur, per modum commodi vel praemii diligere Deum. Now in all religious duties there are many spiritual attractives, such as the command of God, enjoying of, and communion with him, the light of God's countenance and increase of grace. Go therefore and examine thy own self, What its the loadstone in all holy Duties? What its the mark thou aimest at? It its the intention that its the pulse to feel how thy heart its. Fourthly, Spirituality its discerned by the manner. Where the Spirit of God its 4 there its zeal, fervency, activity. So that a formal, customary, superficial performing of holy duties its extremely opposite to a spiritual deportment in them. Nescit tarda molimina Spiritus sanctus. Hence it was that it appeared in fire, and in a mighty rushing wind. 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 suitable reward, He was carried to heaven in a fiery chariot, as a conqueror triumphing over all enemies. This the Apostle speaketh of, when Rom. 7. 6. he speaks of the oldness of the letter, and the newness of Spirit. It its an excellent expression, and an happy frame of heart, though some of late have abused that phrase to dangerous errors. Hence the Scripture in an Hebraism calls the excellency and efficacy of a thing, The Spirit of it; As the Spirit of wisdom, The Spirit of understanding, The Spirit of meekness. As the body without the soul its dead, so its a man's spirit without God's Spirit in any duty. O think of this, you who spend your days in an empty formal way of Religion; call as God by the Prophet doth, Come, OH wind, and 'cause these dry bones to gather together and live. Cry as the Church doth, Arise, OH North, and blow, OH South, upon our Gardens, that our spices may smell; How few spiritual Christians? How few spiritual Duties, public or private are there? The ship of thy soul brings home no rich traffic, because it wants this wind. Not that a man who finds himself dead and cold, without the effectual power of God's Spirit, should neglect Prayer 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 quicken him? But truly such its the coldness, emptiness, that now all Religion its fallen into, that if ever one might desire a Sermon to be clothed with as much dread and terror 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 God's Spirit, as the Spirit of the world especially, never look to take any comfort by thy Religion. Fifthly, Jest this Spirit should be a delusion, therefore in the next place, The 5. workings of God's 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 its 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 its against the principles of nature and sound reason, nor against the word of God; but verbum est vehiculum spiritus, the word its 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. Whosoever 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 God's Spirit are soft, quiet, ordered and consonant to God's word. Sixthly, Where spiritual operations are, there its a free and spontaneous inclination 6. unto the duties God requireth. As there its 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 direct, guide and excite them, for he presseth with commands in the same Chapter to mortify sin; and they may as well deny the use of the who'll Scripture, as the Law in that sense, for all the word of God its a rule and a guide; but he speaks of the terrifying threatening and extorting power of the Law, whereby a man doth that which its good with the same Spirit, as the Israelites made brick under Pharoahs' oppression; of this the Apostle speaks, and that so fare as they are regenerate, for the unregenerate part finds the Law a Pharaoh to it, commanding brick and giving no straw, injoining work and giving no strength. Therefore where the Spirit of God its, there they are a willing people, yea willingnesses, as Psa. 110. in the plural number, and abstract itself. And so again, Where the Spirit of the Lord its, there its liberty. Lastly, Where the Spirit of God thus worketh, there are strong oppositions and combats 7. by the flesh and unregenerate part. Gal. 5. And this opposition its not of the inferior appetite to the understanding, but of every sanctified part to the unsanctified part in the same faculty, an holy regenerate will against the unholy unregenerate will; Therefore it's a great falsehood of the Hemisnites, that say, It's impossible for the same will to be at the same time good and bad in part, therefore they say, It its 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 combat we have spoken already. Use of Exhortation, Not to rest in any Naturals, Morals or Intellectuals, but Use. to breathe after Spirituals. As the body of a man its first Natural, and than by the resurrection it will be made glorious; so it its with the soul. If therefore you take all your ingenuous and lovely perfections, which you have by education or restraining grace for true saving grace, you take John Baptist (as it were) for Christ. Be therefore in the number of spiritual ones; Moral Philosophy, the Lectures of Socrates and other Heathens, have put a man upon an external Reformation, but God's word only its the instrument to convey his Spirit into our hearts. SERMON XVIII. Love to the Godly its a Sign of Grace. 1 JOH. 3. 18. 〈◊〉 We know that we have passed from death to life, because we love the Brethrens. THe Apostle John in this Epistle doth much press the Grace and Duty of Love, as the fire that aught to be on the Altar of our hearts, for every Sacrifice towards God or man; not only the Holy of Holies, and the most inward parts of the Temple were covered with gold, but the Pavements and Outworks also. Thus all our actions whether towards God or man aught to be done in love. At the 11th verse of this Chapter, he commends this duty from the Antiquity of it, it's the Commandment they heard from the beginning; which its illustrated 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 its amplified from the impulsive cause or motive of this his horrid wickedness, He slew him, because his own works were evil, and his brother's righteous. Semper aliena virtus formidolosa 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 Abel's Sacrifice, as the Apostle emphatically expresseth it with an Article Heb. 11. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it's generally judged by fire suddenly falling from heaven (as God did at other times) therefore the word to have respect its translated by Theodotion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Inflammavit Deus super Abel; but why Abel's Sacrifice was better than Cains its also questioned; Paul Heb. 11. saith, Abel offered by faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a better Sacrifice, which some refer 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 learned man Clop. de Sacrific. thinks that Cain offered only 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 prayed 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 than the other. Hereupon because every Abel will have a Cain (as the Father's proverbial speech its) vers. 13. he comforts the godly against their afflicted condition. It its no wonder if the world hate that which its of heaven; and ver. 14. he returneth to another argument for this gracious Love, and that its from the profitable effect, it its 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 tender the Greek word translated, and thereupon Estius observes, because we are passive in this privilege, that it its 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 sin, as if the love of the Brethrens were a sign of our being in the state of grace, and than there its good reason for using the Preterperfect tense. But although this may be part, yet it doth not comprehend all, for eternal life, and glory its also included herein. The second Proposition its, That Love of the Brethrens its that sign and mark whereby we know assuredly, that we are in this happy estate; so that our love its no merit or cause, but a sign only; hence it its good to observe, that this very selfsame privilege of passing from death to life, its 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 its posterior to that of faith; Hence also it its that if love should justify, the dignity of it would arise from the act of love, because it's union consists in doing something out of us, but in faith's union, the dignity its wholly from the object, viz. Christ embraced, because this union its by inward reception and application. That love of the brethrens its a sign of true grace. Observe. As the Apostle makes it here a sign to ourselves, 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 Apostle Peter, 2 Pet. 1. 7. bids them add to Godliness, brotherly kindness. As if we could not have any true comfort from all our religious duties towards God, unless this also be added to it, or with it, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its used for cum, as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its sometimes. To open this duty of love to the Brethrens three things are considerable, which we shall speak to, 1. The Act itself, Love. 2. The Object, Our Brethrens. And 3. The Effects. First therefore, This love we speak of, its not a flower growing in Nature's garden, 1. Of love. we naturally love our parents, our children, but not so the godly, hence love its made the fruit of the Spirit; To love a man, because of the image of God in him, because he its holy, its wrought only by God's Spirit. Naturally we hate 1. To love a godly man because of the Image of God in him. God, because he its an holy God, his Law, because it its 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 than the will of the end by means, its a twofold act of the will; and this appeareth 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 its much more true in loving of a godly man, whom we do love, not only because of God's command, and for God (as we aught 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 its a rule out of Aristotle, Idemest motus animae in imaginem & rem. It its the same motion whereby the soul its carried to the image or species of a thing, and the thing itself, 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 worship both in kind and degree, to be given unto the image of God, and God himself but in our instance it its true, when we love God himself, and a godly man, because of God's image in him, this its 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 negation of one to the negation of the other, he that doth not love his brother, loveth not God, according to the rule of the Hebrews, Qui amat supra amat infra. We are not than speaking of a love, which cometh by the power of freewill, but of a grace infused into us by God's Spirit, which as it's supernatural in it's original, so also in it's operations and motives; The effects are supernatural, busying and emptying themselves in industry about their souls; and their ends also, because they see God's likeness in them. Secondly, This love its not verbal or complimental, such as that of the world, 2. It its not verbal but an inward deep affectionate grace. which hath great veins, but little blood in them, but it its a most inward deep affectionate grace, moving all the bowels within. Thus Rom. 12. Be kindly affectionated to one another in love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth imply an inward rooted inclination, such as its in mothers to their tender infants. There are those who seem to love godly men, but it its when the times favour them, if there be any benign constellations for such, than they respect them, otherwise in their heart and inclinations they can no ways endure those that are godly. When therefore we speak of loving godly men, we mean not a fair loving carriage, a kind behaviour towards them, which makes thee fare from all railing or opposing of them, but such an affection as its rooted in thy heart. Secondly, In respect of the object, Brethrens, this its included, 1. That this love be to them, because they are brethrens. We may love godly men II The object of our love the Brethrens. 1. Because they are Brethrens. for other respects than their godliness, because they may be wise men, learned men, potent men in the Kingdom, or men that have loved us, and shown us much kindness, but this its nothing of grace, here its only nature all the while. Hence the Apostle Peter saith, Love the brotherhood in the Abstract, because it its the brotherhood. The Wasps fly about the Tradesman's shop, not out of love to him, but the honey and fruit that its 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 hypocritical love may be proffered to God himself, as we see in the hypocrites of Israel. 2. As to the brethrens, 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 2. The more godly the more we love them. the voluptuous man, the more sweetness and delight in lusts, the more greedy its he of them; thus it its here, he loveth all the godly, but those that most excel in the purity, power and practice of it, he loveth them most, Sicut se habet simpliciter ad simpliciter, ita magis ad magis, if godliness be the reason why we love, than the more godliness, the more love. And this its much to be observed, because it discovers much hypocrisy in many men, who fancy to themselves that they love godliness in the Idea, in the notion, but when it cometh to be practised by wife, children or neighbours, than they cannot endure it. As also those, who love godly men in low principles, not walking so exactly and accurately as they aught, better than the godly with high principles, that are always putting on to more godliness. 3. It implieth we love all godly men, for so that phrase in the Abstract, Love the 3. We must love all godly men. Brotherhood, supposeth, that its, Take every godly man, rich as well as poor, despised as well as honoured, low and base as well as high and esteemed, thou dost love all of them. It may be thy love its restrained to love godly men only, that are of thy constitution, condition or opinion; but than 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 its done with an human respect, immoderately regarding wealth more than godliness, 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 sin, both because hereby he saith, They become judges of evil thoughts, that its, these thoughts of theirs in judging thus are wicked and sinful, and partly because hereby the name of God its blasphemed; hence vers. 1. he calls Christ, The Lord of glory, implying, that those things which are godly and gracious should be glorious to us. So than as hatred of sin its totius speciei, we hate every kind of sin; so its love of the Brethrens, of all Brethrens, making no difference in this respect. Indeed there its a love of familiarity which we may show more to one godly man than another; thus Christ loved John more than the other Disciples; but we speak of a gracious love; and in this we aught not to attend to human respects but evangelical merely; Therefore the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that its, when we in judging look to something else than the merits of the person, or the cause. This we are all apt and very prove unto; See we therefore that in Gospel-love we attend only to Gospelconsiderations. In the next place, Consider the effects by which this love to the godly discovers itself. III The Effect, of this love. 1. Not to be ashamed to own them as Brethrens in persecution. And 1. By not being ashamed to own them as Brethrens, and join with them in the times of persecution. The Church of God hath had many Swallow-friends that will stay with her no longer than Summer; our Saviour foreseeing this proneness to Apostasy, antidoteth against it, He that its ashamed of me in the midst of a crooked generation, of him my Father also will be ashamed before the Angels. The world that its full of scorns and reproaches, The holy Brethrens, The holy Sisters, now men are through their pride and corruption ashamed of such ways. This argueth thou hast no love to them. It was observed by the Heathens how the Primitive Christians loved one another, Ecce quam se mutuò diligunt & fratres se vocant! Now than as it its 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, who'll 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 embraced their way, and no advantage at all to carnal considerations, yet for all that some hypocrites there were. It was a weakness in Nicodemus, who came to Jesus by night, he dared not publicly own him, because of the Jews. Examine therefore thyself, if thou lovest the godly, than this will appear when godliness its the only scorned, reproached and persecuted way that its. It its strange to observe how godliness 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, inclining too much to strictness. 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 its engaged to all this practice of holiness, it its unsufferable; if we may have too much godliness, than too much of heaven and happiness. Secondly, By rejoicing and delighting in other men's godliness and abilities whereby 2. By rejoicing in other men's godliness, though thou art despised. the Kingdom of God its 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 choicest Christians there will be envies, emulations and repine at one another's excellencies. Thus the Disciples of Christ did twice strive about greatness, John's Disciples muttered because all run after Christ; but how graciously doth John deal with them, I must decrease and he increase. So that this love of the Brethrens its a more spiritual and difficult work than we are ware of. Thou lovest a godly man that liveth remote from thee, but how art thou to one that its 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 rejoice 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 its a good symptom of grace. O (Beloved) if we consider the jealousies, heartburnings, contentions, envy, 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 admirers? Whereas true love to godliness manifesteth itself in this, that it rejoiceth in the graces of others, praiseth God for them. It its an high sin to make godliness 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 its that at last we enclose godliness, and monopolise 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 Brethrens, and they determine negatively. Take we heed therefore, how we envy the graces of others that overtop us. Augustine thought this to be the sin against the holy Ghost, or very near. But it cannot be so, because we have instances even of some godly men who have been tainted this way. It its an hard thing not to look upon godliness and the truths of God, as ours, more than as Gods, which doth breed carnal and human dispositions in us. Know therefore that so fare as thou enviest and grudgest at the excellency of another's godliness overtopping thee so far, thou hast no love to the Brethrens. Thirdly, This love to the Brethrens its manifested by the contrary, viz. A zeal 3. This love to the godly its manifested by a zeal against sinners. against sinners, an impatiency and holy grief at the wickedness of others. That as the Apostle saith Cain hated Abel, because his own works were evil, and Abel's good, so a godly Abel its grieved at the conversation of the wicked, because his own are good, and the others evil. Thus a godly man its described by this Character, Psal. 35. 4. In whose eyes a vile person its 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 its said to vex his soul by hearing and seeing the wicked Sodomites. The Greek word signifieth to torment his soul, and it its used of the damned in hell. There its 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 express his great abhorring of such an one. Further this torment its amplified in the instruments by which, both in seeing and hearing. Lot was among the Sodomites as the Dove among Hawks, a Sheep among Wolves, a rose among thorns, a bright Star in a dark night; and this did so much afflict him, that August. in praef. Psal. 69 calls 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 men's souls by wicked scandals, its worse than that of Tyrants kill the bodies. And Bernard speaks excellently to this purpose of the Church's bitterness, Amara prius fuit in niece 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 wickedness of others; for seeing by their evil deeds, God its so much dishonoured, how can it be but that with David, Rivers of water should run down thy eyes, because men keep not God's Law? and David said, He hated those who hated God with a perfect hatred, that its, a full, absolute, irreconcilable hatred, which its to be understood of their will not their persons. Fourthly, This emptieth itself in doing and procuring all spiritual good to them. 4. In doing and procuring all spiritual good to them. To love its to will good to another, that its, their proper, convenient good. Thus to love the Brethrens its 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 regards spiritual things, the Apostle speaketh, as by his instance in Cains hatred appeareth, which was from a spiritual consideration, Prou. 27. 17. As iron sharpeneth iron, etc. so a man sharpeneth the countenance of his friend, that its, as the instrument which its rusty, or edge dulled, its made serviceable by the file; so its one godly man quickened up by another. The Church its compared to a flock of sheep, whereof every one brought twins, that its, their fruitfulness, and vers. 9 in the same Chapter, Christian love its compared to Ointment and Perfume, which hath much sweetness and strengthening in it; yea reproof its sometimes necessary, as David witnesseth, when he said, Let the righteous smite me, and it shall be better than oil: yea this love its so fare commanded that sometimes it's our duty to lay down our lives for the Brethrens. Lastly, This its seen in bearing their burdens, and forbearing their infirmities; 5. In bearing their burdens and forbearing their infirmities. Bearing their burdens; hence as members of the same body they are to weep with those that weep, and rejoice with those that rejoice. They are to be like the strings of an instrument, touch one, and they all sound; And forbearing infirmities, Gal. 6. 1. You that are spiritual restore such an one; The word signifieth, Set him in joint again, as if a godly man overtaken by sin should 'cause as much grief to the who'll body, as a dis-jointed member useth to do; So that to love the Brethrens (if all things be considered) its a choice and difficult sign of grace; it its not every one that its thus affected. Now here its a proper Question, Whether if Brethrens be fallen into heresies and wicked errors, it be not against the love of brethrens, to set against them, to endeavour the suppression of them? And certainly the matter may be so carried, as thou mayest discover not only an hatred of their errors, but their godliness also; again it may be so, that thou mayest most of all discover thy love to their godliness, only hatred to their false doctrines: but this its 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 its an Objection made, Love of the Brethrens, say they, Object. cannot be a sign of grace, because if it be true love it must have all those properties described, 1 Cor. 13. Charity suffereth long, envieth not, etc. Now who doth not find some envy, some impatiencies? The Answer its easy. We are not seeking for perfect signs, but true signs; and if Answ. we find true signs we may gather much comfort, though several defects cleave to us. Will't thou think there its no honey or milk in Canaan, because Jebusites and wild beasts are left there? But again they object, Every sect thinketh their sect the true Brethrens. Hence the Papist loves a Papist, thinking him a true Brother, and so men may comfort themselves with false signs. The Answer its, True signs are indeed so, though men blinded and deceived are seduced by sergeant. A true Pearl its judged to be true by a skilful Artificer, and he knoweth he its not deceived; though the unskilful takes much sergeant pearl for true; so a man awake its sure he its awake, although men in a dream think themselves also awake, but are indeed deceived. Lastly, They say, The Apostle speaks this love as it its a sign to others, not to ourselves. Thus the Antinomian, and Estius to this purpose, The Apostle speaketh (saith he) of the who'll Church as it its a Society, not of every particular person. But as the Apostle intends that every particular man should love the Brethrens, so he also maketh this as an Argument, because hereby every man in particular may be assured he its translated from death to life. If love to the Brethrens demonstrate our spiritual life, than hatred, opposition, Use. scoffs and reproaches of such, demonstrate the actors therein to be of the devil. O how many Cains are there, that therefore hate and stomach others, because their courses are contrary to their sins! There cannot be a surer symptom of thy rotten, yea devilish heart, than to say, I could love such an one, honour such an one, but I cannot abide his strictness. Like delights in like. David's delight its in the Saints of the earth; if thine be in Swine and Dogs who wallow in their vomit 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 its, Noscitur ex socio, etc. You may know a man by those he delighteth and rejoiceth in, and converseth with. Use 2. To bewail the neglect of this even among the godly, How doth this Use 2. manifest that we have the faith of Christ in respect of persons? Do not abuse godliness 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 its not so to be urged, as if a prudent and godly Zeal were not to be urged against the false doctrines of godly men; it its one thing to set against a man because of his godliness, that its devilish; and another thing because of his corruption, whether in practice or opinion. But love like Eliyah hath left the Church, and its carried up to heaven in a fiery Chariot. SECT. III A Discovery of many false or unsufficient Signs of Grace, which carnal men support themselves with. SERMON XIX. Church-priviledges no Sign of Grace. ROM. 2. 28, 29. For he its not a Jew that its one outwardly, etc. THe Apostle his scope its in this latter part of the Chapter to convince the Jews that they are equally in a sinful 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 privileges, he takes this method to cure them. First, By way of concession, he reckons up the privileges they enjoyed, which are divers. 1. Thou art called a Jew; Whereas the people of Israel formerly were called Israelites, 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 its 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 emphatical 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 its a sin, for they boasted of him in a carnal, factious way, as their God; Even as the Heathen boasted of their God, (or as the Turks of Mahomet,) or as the Apostle of some Corinthians, who when others were for Paul, others for Apollo, these were for Christ, that its, they set up Christ in a way of party and faction against others. 4. The Jew did know God's 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 catechised. 6. He was confident of being a guide to the blind, a light, an instructor, a teacher, and that he had a form of the truth and knowledge of the law. The Apostle doth not take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an ill sense, as in Timothy; for the Jew was not confident that he had but a form only, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its here as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another place, a method and way to inform others about the truth. Thus far its the concession of their Privileges. In the second place its the aggravation of their sin from these very prerogatives, partly because they sin against knowledge and conviction, partly because their circumcision and the like visible signs of God's favour did not at all profit without holiness, yea, an Heathen and a Jew without this become both alike. 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 glory in it, that they were want to say, it was equal to all the Commandments, and that heaven and earth could not stand if there were not circumcision. The Apostles distinction its like an Axe laid to the root of the tree, it takes away the foundation of all their glory. There its (saith he) a jew outwardly, that hath only circumcision of the flesh, and this its not really and properly a Jew, he its not a Jew, nor its this circumcision saith the Apostle. 2. There its a Jew inwardly, a circumcision in the heart, in the spirit, and this its a Jew, this its a circumcision, and his praise its of God, not of man; God regards such only. Now this its also very applicable to the times of the Gospel, he its not a Christian, that its one outwardly, nor its that Baptism which its of the flesh but that which its inwardly and of the spirit. Not visible signs or duties in Christianity profit, if a man walk not according to God's Word. Although men are very prove to rest upon Church-priviledges, and visible signs or Doct Church-priviledges no sign of grace. It's a sin to trust in them as signs. 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, baptised persons, professors of Christ's 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 find it such a sin that generally the people of Israel were guilty of. The Jews generally guilty of this sin. Insomuch that the great contestation between the Prophets in the Old Testament and the Israelites living than, between Christ and his Apostles and the Jews living than, to have been upon this very particular. No Minister, no Sermon, could take them of● from this, that because they had the external privileges, 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 Egyptians uncircumcised in flesh, and God would punish them both alike: Now compare this with jer. 7. 4. see how paradoxal this was to the Jews, they cried, The Temple of the Lord, The Temple of the Lord are these. They thought such visible symbols of God's presence would preserve them, though their lives were unreformed. Thus Isa. 1. The Prophets who'll scope its 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 Saviour discover this point twice, Mat. 3. 9 Joh. 8 33. where the Pharisees who'll support was in their carnal privilege, and our Saviour showeth notwithstanding all this, they were of their Father the devil. Thus Gal. 5. Circumcision and uncircumcision, that its, the Jewish dispensation, and the Gospel dispensation of Ordinances its made nothing, but a new creature; and certainly if Christ himself be no more to be born after the flesh, much less may any visible Ordinances which are not equal to Christ. Thus you see it was the Jews sin. But secondly, If you look over all Chrstianity, you shall find this the Catholic and This its the Catholic sin. universal sin: whereby Christ and regeneration with powerful godliness its wholly neglected, and a fleshly carnal confidence in the titles and Ordinances of Christianity established; so that all those expostulations which the Prophets and Apostles had in those days may be justly revived again, seeing those sins are revived: What circumcision, and sacrifices, and the Temple were to the Jews; the same are baptism, the Lord's 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 ignorant of the spirit, the same may be said to formal protestants, you have turned all Gospel-dispensations into externals merely; and so are Christians of the flesh and not of the spirit: You are of Agar and not of Sarah, ye are not children of the Promise; Your being its not by the mere word and power of God, all power in nature, being in this respect but a dead womb, but only by carnal and external badges, Rom. 9 6, 7. see how admirably the Apostle discourseth of this in the Jews case, and applies it to Christians. O therefore take heed of this epidemical disease, be not dammed or trodden down in this crowd. 3. To demonstrate the connaturality of this sin, observe how ingenious the fleshly How this sin hath been encouraged by Arguments and erronecus opinions. minds of men have been by arguments and opinions to encourage a carnal confidence in these externals: for what other practical use can be made of those Popish doctrines that the Sacraments do confer 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 than were informed, they thought in the elements of a Sacrament, some inward supernatural force lay couched to save them, and therefore they took these Sacraments as men would medicinal potions, that by an inward physical power produce their effects: by this means all visible Ordinances were turned into mere idols. They attributed that to baptism which belonged only to Christ's blood, they would give that glory to a Sacrament which belonged only to Christ, and made as much of the linen wherein Christ's body lay, as the body itself. In the next place, while we give this explication, you must by way of caution A caution to take heed of two other extremes. The crying down of Ordinances as being but forms. take heed of two other extremes, And that its, 1. To cry down the very being and use of these external Ordinances, as being but forms, and the spiritual frame of the heart its made all in all. Thus there are blasphemous Heretics that cry down the Sacraments, the Ministry, yea, the Scripture itself, yea Christ himself, as being but forms, and we aught to have communion with God immediately. But it its elsewhere to be showed, that Christ hath appointed an external form of communion in his Church, which consisteth in reading, and preaching of the Word, Administration and receiving of Sacraments, Prayer, and Church-government, and Censures, with a Ministry from him, all which are of a perpetual institution for the substantials of them, and to cry down these forms, which God hath appointed as means to beget and increase grace, which are in the gracious use of them a solemn acknowledging and owning of God, its a Beelzebub error as I may so say, and a false doctrine in the first magnitude: we are therefore to sail between these extremes neither resting upon Externals in religion, 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 do not cry down forms wholly, yet we 2. In giving too little to Christ's Institutions. give too little to these institutions of Christ. As we may give too much to baptism and the Lord's Supper, ●o also we may give too little; in former times of superstition the first sin was common: In these latter times, I fear the latter doth overflow. The Remonstrants, they say, that the doctrine which the Protestant's deliver about the Sacraments its valdè suspecta greatly suspected by them of falsehood. And the Socinians they make them only commemorative of some former mercy: they deny any real exhibition or increase in grace thereby. Hence it its their expression, As, say they, when the Israelites in eating of the Paschall lamb, made thereby a commemoration of their deliverance out of Egypt God did than bestow no new mercy on them, only there was a remembrance of the old; so in the Lord's Supper there its 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, its it not the communion of the body of Christ etc. and in the very words of the institution, Take, eat, this its my body, do evidently prove more than 〈◊〉 mere commemoration. The Scripture when men are apt to rest upon Sacraments, speaks contemptibly of them; Your Fathers eaten Manna and died, Circumcision profiteth nothing, he that eateth unworthily eateth damnation to himself: but when it regards the institution and proper use of them, and not the subject receiving them, than 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 several reasons. Why people are so apt to rest upon Church-priviledges. 1. They give ease to a natural conscience. 1. Because they being duties commanded, when performed, that gives some ease and comfort to a natural conscience. To be circumcised was Gods command, To be baptised, to hear his Word, to receive Sacraments are duties enjoined by God, so that the very neglect of them its threatened with condemnation; now than when we are diligent to discharge all these, a man's conscience hath not so much to accuse him and condemn him, and we are apt to take any partial ease and comfort of conscience for a general acquittance. 2. We are apt to rest in these things because they are easy to be done: Whereas the way of mortification its troublesome and tedious to flesh and blood: Hence it's called 2. Because they are easy to be done. crucifying the flesh and cutting of the right hand, and pulling out the right eye. The Jews would bring multitude of sacrifices, They would kill many bullocks and rams rather than any lusts. They would not sacrifice themselves or their lusts, yea, they proffered their firstborn, when yet they would not leave their sins. O beloved, the duty of mortification and powerful godliness its an hell to flesh and blood: 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 natural man had rather perform a thousand religious duties, than crucify one pleasant or profitable sin: O than see upon what sandy foundations you build all your hope, whose lives are not sanctified, ●ho are strangers to the power of godliness, yet stay your souls with external religious duties. 3. Therefore men rest upon these because they are ignorant of the work and necessity of regeneration: You see Nicodemus an old man, much versed in the religious 3. Because ignorant of the work of regeneration. worship of God, yet though a master in Israel, knew not this thing. O it's to be feared there are many great Scholars, there are many ancient, noble, rich Christians, that yet are strangers to the who'll inward work of God's Spirit by way of change upon them. The Apostle calls circumcision of the heart, circumcision made without hands; and so baptism and the Sacraments in the heart, which are not visible in the eyes of the world, make us esteemed before God. Be not than idol Christians that have eyes and see no●, hearts and understand not the inward virtue and spiritual efficacy of Christ in his Ordinances. It was Chrysostom's complaint in his ●aies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Alas, how are all the grave and holy Ordinances in the Church of God turned into mere outsides and formalities! Thus in Popery when real holiness began to be persecuted, than they set up a deal of superstitious holiness, holy Images, holy Altars, holy Temples, holy vestments, and in the mean while, true, real holiness was scorned: and here its too much of this Pope in the belly of many formal Protestant's. 4. They put confidence in them because they are ignorant of the righteousness by 4. And of the righteousness by faith. faith in Christ. There its 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 legal administrations in the Law: You cannot have a clearer instance of this than in Paul, Phil. 3. he giveth in a catalogue of many privileges, and he saith, he thought them great gain to him once, but after he came to the knowledge of the righteousness by faith in Christ, he counted them dung and dross, 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 its in as much fear of his sin, whose guilt by virtue 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 Christ's righteousness: Alas, his duties, his religious worship, it its not a City of refuge: If therefore thou knewest the necessity of Christ, and what righteousness by faith means, thou couldst not rest in these external duties. 5. Therefore men rest on them because they look on these duties as satisfactory and 5. Because they look at du●ies as satisfactory. compensatory to God. We think by these ordinances we have made amendss to God. It its Bellarmine's doctrine, that prayer as it its laboriosa and poenalis, undergone as a laborious penance, its compensatory to God. Now though the doctrine of Popery be renounced, yet unregenerate persons abound in the practice of it. Lastly, Therefore do carnal people rely on these, because they mistake the nature of 6. Because they mistake the nature of them them. They look upon them as those things which will of themselves make them acceptable to God, notwithstanding any preparation or spiritual managing of them: whereas setting aside the Word of God that works the first grace in us, all other duties they are but as clothes 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, than they will increase the heat. And thus it its here, if there be spiritual life in thee, and thou put it forth in these duties, than these duties will corroborated and strengthen it more. We come to the second general part of the Doctrine, to show, That the having That they are no signs of grace. and enjoying such seals its 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 actual damnation; and that to Arg. 1. The Scripture foretells damnation to the greatest part of such persons. 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 Lord's Supper, so that it its a wonder to them that they are cast out of God's 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 its apprehended and cast into utter darkness, yet that doth not imply few only will be without a Wedding garment, though at the Feast; for in that one its represented an universal 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 generality 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? O than it its in vain to plead that, which many damned in hell have been partakers of. And whereas if true grace be in any man, though in the lest degree, 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 Departed, 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 forementioned, Many are called, but few are chosen, which are not so much words, as thunder and lightning. O than 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 privileges, and one without 2. And reckons those that have them and that want them in the same condition without holiness. them in the same condition if there be not holiness. Thus as you heard the Prophet 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 purpose 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 wickedness its in thy life, thy Baptism doth no more advantage thee than the Heathens no-Baptism. It shall not avail thee, thou hast called upon Christ, thou hast so many times received the Sacrament. Hence it its, that the Prophet calls the wicked Princes and Governors, though of Israel, yet Princes of Sodom and Gomorrah, and so may the Ministers of the Gospel call profane and wicked men, ye men of Scythia or America, for this badge and mark of Christianity its not regarded by God, if not accompanied with true godliness; so the Apostle saith, 1 Cor. 11. This its not to eat the Lord's Supper, it was as if they had not received at all. 3. The Scripture goeth higher, and doth not only make them equal with Pagans', 3. And that God abominates them. but God professeth his abomination of all their religious service, and thy wickedness its more noisome than all thy Religion its wellpleasing; See Isa. 1. how God expresseth himself concerning the Sacrifices and new Moons of the sinful Israelites, He hated them, they were an abomination to him, it was like cutting of a dog's head; O how contrary are God's thoughts, and thy thoughts about the same religious duties! The Prophet Haggai also Hag. 2. doth by an excellent instance show, That if a man be unclean and sinful, his holy services do not take of from his uncleanness, but his uncleanness defiles them. O 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 than thy praying tongue doth please him; Thy sins will cry louder than 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 weekday. O 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 fare from being signs without grace, that they will be aggravations 4. They will be aggravations of thy torment if thou have not grace. of thy condemnation. As in some Countries when their malefactors were to be burnt at the fire, they poured oil and pitch to increase 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 wickedness shall have lesser torment than they; and so mark the Apostle here speaking of the Jew, he saith, that by the letter and circumcision he did transgress the Law, How was that? Even by those Privileges and Ordinances he was made the greater transgressor. Now the Reason why these are not sure signs, its, Because no promise of Justification or Salvation its made merely to the use of them. Our Saviour saith not, He that its Reason. Why not signs. baptised shall be saved, but he that believeth and its baptised. Thus as God commanded the Jews to circumcise their foreskin; So God promiseth as the mercy of all mercies, he would circumcise their hearts to love him. Look than over the Scripture, thou canst not find any one promise of pardon, or eternal glory to thee, because baptised only, because a Christian only, because receiving a Sacrament only, unless there be also renovation in thy life and conversation. I grant that because of the very external profession of Christ, and his ways, 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 its an external and internal Covenant, a man may have a church-holiness, a visible sanctity, whereby he and his children are entitled to Ordinances, although all this while there be no true grace in that man. But now we are speaking of the promises of Justification 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. O 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 Chaff 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 numbered and weighed, 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 Use. 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 sayest thou art a Christian, thou art baptised, thou hast Ordinances, but whose works are those which thou dost? who its the Father of that wickedness, barrenness, neglect and contempt of true holiness? Can the same Fountain sand forth bitter streams and sweet? Shall that tongue that hath here prayed to God afterwards 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, Heretics blaspheme the truth, because of your evil deeds. How necessary its it that where we are orthodox we should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also? Salvian a zealous Father against the wickedness of Christians, attributing all the grievous Judgements of God than 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, than 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 than 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, etc. OUr Saviour in this verse, and that going before, removeth two foundations that believers are apt to build their hopes upon, The First its a bore name, and profession of Christianity, without the real power of it, whose insufficiency we have already discovered. Nomen sine actu & officio, nihil est, said Salvian, speaking to this purpose, Christianity in a profane life, its ornamentum in luto, a jews in a dunghill. The Second weak and rotten foundation its in my Text, and that its, Gifts, and eminent abilities bestowed upon Christians: and these seem to be a very strong Pillar, and Prop. But our Saviour's assertion about the unsoundness of it, its 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 only vehemency, but boldness, and as if accustomed familiarly to call on God as their God. 2. There its the ground of their confidence, Have not we Prophesied in thy name, and in thy name cast out Devils, and in thy name done many wondered works? Those Expositors that think they lied in saying thus, as if no wicked men were made partakers of such wondered gifts of the Holy Ghost as here are specified, attend not to other places of Scripture: neither its that dispute necessary, whether they were true miracles that they wrought? or did indeed cast out Devils? For seeing these Gifts were given for the good of the Church, and not of those that enjoyed them, there its no ground to deny the truth of their miracles. Only observe how they lay much upon this, That all they did was in God's name, which they thrice repeat: That its, at the command of God, having authority from him, and by his power administered unto them. 3. This its aggravated by the number of those who shall be in this frustrated condition: Many, not One or Two, but Many shall say. Lastly, Here its 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 lived and died with great confidence that God was theirs, but never were convinced of their deceit therein till it was too late. In the next place you have God's answer to them beyond all their expectation, illustrated by the free and open declaration of it. First, Than will I pro●ess unto them: The word hath several significations: here it denoteth a public and solemn declaration. Secondly, The matter declared, I never knew you. That its, approved of you, and loved you: no, not all that while I gave you those abilities, and spiritual Gifts. Thirdly, There its the effect of this declaration: Departed from me, with the cause, You workers of iniquity: because they wrought iniquity in the Devil's name, as well as miracles in Christ's name; therefore they must departed. Doct Although Christians are very apt to rest upon Parts, Gifts, and great abilities in Religion, as a sign of their interest in Heaven, yet without a godly life they Doct Gifts and parts in matters of Religion, no sign of Grace. 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 Explication. First, There are parts and abilities of two sorts: The one Human and Natural, Explicatory considerations. 1. the other Divine and Spiritual. Natural parts, are all those excellent abilities acquired by industry, and through the discipline of others, though even those Natural 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 human 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 Canaan, the Church of God, loaded with Egyptian gold, I mean filled with human learning: so that, that foolish assertion by some in these days, that God never sanctifieth human learning, expungeth at once all those glorious Lights out of the heavenly Firmament. It its true indeed, take these natural endowments in the heart, while carnal, they work a sinful pride, and tumour, against the simplicity of God's ways. Hence Austin spoken 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 Paul's Epistles read, he was much disspleased, because Paul had not Metaphysicum ingenium, a Metaphisical wit. And certainly when Natural parts come like Hagar, to quarrel with Sarah, God's Truth, than throw her out of doors; 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 its 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 former are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though the Scripture doth not always 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 its first absurd, because coincident; for those graces which (they say) make us acceptable to God, are also freely given: And secondly its false; for true Grace its 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 serucie 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 Queen's daughter, all in gold and curious needlework. In these latter days 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 enlargement of affections 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 show them than that of Gifts, which was the way of Grace. Secondly, The end of all these spiritual abilities, its to profit the Church with them. 2. They are not for vain ostentation, disputes, and applause in the world, but merely to edify others. 1 Cor. 12. 7. The gift its given to every one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to profit with. So than these gifts must not be put under a bushel; these Talents must not be Hide in the earth, or wrapped up in a napkin, as if it were a dead thing. It its 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 Lazarus: and thus the unprofitable servant did to his Talon, as if it were a dead thing and buried, he would make no improvement of it at all. And well did Austin call idleness, the burial of a man while alive: Paul, even than when he foretells his death shortly, That he must be a Sacrifice for the truth, he yet sends for his Parchments, employing 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 charity; of public men, by office in a public way out of Authority: for that gifts are not enough to entitle to a public office, appeareth by the examples and commands in the Epistles, and in the Acts of the Apostles, where all that publicly employed their gifts, besides their own qualification, had also authority, and office given them by Superiors, 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 its a sad corruption in us that we affect gifts more than 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 truly this City of London its become much like Corinth: as she gloried in light and knowledge, as she abounded in schisms, and parties, one for one, and another for another: as her public meetings were come to great confusions and disorders, and as they minded disputes, but neglected the true power of Grace, thus its 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 Sanctification. 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 Why Christians are apt to rest upon parts. 1. 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 its a man, because he can pray excellently, discourse upon many controversies in religion, to undervalue those that cannot: Seeing therefore that these are in an higher form of Christ's school, and to the name and Title in knowledge of Christianity, they have superadded many other Talents, its it any wonder they are confident of their good estate? We may read that in Austin's 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 Devils 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 believing Christians should found mercy whatsoever their wickedness was. Austin, Enchir. 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 than may these more excellent and unusual workings of God's Spirit upon men? wonder not therefore if you see a man that hath better gifts than another, more knowledge than another, have also more confidence in God than another. Not that indeed he hath grounds, for its better to speak one word with Grace, than five hundred with mere Parts and abilities; but only self-love doth blind our Eyes, and deceive our Hearts, so that we do not judge Scripture-judgement. Secondly, A second reason of carnal confidence herein, its, because it its, very difficult to know when our duties are performed by assistance merely, and when by Sanctification also. In prayer it its hard to discern when its the Gift of prayer only, and when its the Grace of prayer also; for these things are judged by the Spiritual man only; he its said to judge all things. But now an unregenerate man, though abounding in these gifts of God's Spirit, yet because he its altogether carnal, he cannot make any spiritual discerning of these things: but as sensual brutish men, they argue God loveth them, and that they are in the favour of God because he blesseth them with wealth, and outward prosperity. Thus men of parts and abilities 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 assistance, but this its a mere delusion. O there its as vast a difference between thy Duties performed through assistance merely, and through Sanctification, as its between sweet Grapes and wild Grapes. Thirdly, Therefore we do take these for sure signs, because hereby its demonstrated God's power in us, and we are ready to take his presence by power, for his presence of Grace. 3. When we perceive in ourselves a greater strength than our own, we argue that God its with us, not only 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 its no question but Christ's power was with Judas in his miracles, as well as with the other Apostles; but with Judas was only a presence of power, with the other Apostles, a presence of power and gracious Sanctification: so than, God may be much seen by his assistance in thy Duties, in thy Prayers, in thy Preaching: but his presence in mortification of sin, and vivification to righteousness its far more admirable. It its true, the times of the Gospel, and of its Truth its 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 demonstrations of the Spirit dwelling graciously among us. So than diligently consider thus, Thou findest God much with thee: thou feelest thou couldst not do such things as thou dost; but here its no solid ground of comfort, unless thou discoverest a further powerful work of his Spirit, which its in giving thee an holy, humbly, believing, and self-denying spirit. O its far more comfortable to found God's power melting thy heart for sin, quickening thee up to holiness, than to find ten thousand enlargements in holy performances: It its better to see and feel God in thy conversation in the ways of mortification, than in any solemn Religious duty. Fourthly, Therefore we rest on these, because we distinguish not between that 4. which its Spiritual in the object, or matter we do, and that which its 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 employments, but take them for the manner how they did it, which was to be seen of men, to advantage worldly interests; and no Publicans, or Harlots were more carnal than they, so that the proper stream and channel, wherein all their spiritual defilement did empty itself, was in their religious duties, so that they were most carnal, when they seemed most Spiritual. Jehu also its a clear instance, if you respect the outward matter; his reformation from I dolatry, his establishing the worship of God, all this was wondered Spiritual; but withal consider, that his aims were mere State-Policy in all he did, and so he was very carnal: consider therefore of this more than thou hast done: it may be thou wast never more sinful; corruption did never more discover itself than in thy Spiritual abilities and employments. 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: Not, they are sensual, corrupt, and worldly: and this its certain, when the Devil cannot persuade men to corruptions in vicious and profane courses, than he becomes like an Angel of light, and seduceth them to carnal distempers in spiritual duties. Fiftly, Therefore are we prove to rely on these, because they breed esteem in the hearts 5 of others. Many times Disciples that are followers, they set up a Doctor or Teacher 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 acclamations from others, do work great confidence in such a man's 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 rejoiced 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 sat in Moses his chair, deliver true Doctrine from the Scriptures. Now this being so, it its hard to persuade ourselves that when we have been a means to bring in some Elect ones, we ourselves should be as Reprobates: hence it its that the Apostle, Gal. 4. presseth men so to walk, That they may have approbation from God and their own consciences, rather than from others, when it its said, That those who convert others to righteousness, shall shine like the stars in heaven, that its to be understood taking in other places of Scripture, viz. If they be Godly, and walk in all the ways 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 insufficiency of these to give any solid support: and this will appear several ways. 1. In that all these glorious abilities are, and may be consistent in the same subject at the same time, with profane and ungodly ways of iniquity. Now can you call that light which agreeth with darkness? Can that be righteousness, which may consist with unrighteousnes? You heard, He that its born of God sinneth not, because of that seed in him. Than certainly this its not that Spiritual seed, if we have, or may have at the same time an habitual inclination to evil. It its true indeed, sanctifying grace its in the same subject with the relics of co rruption; and a Godly man hath darkness in him as well as light: and we know in Philosophy, that Contraria 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 spiritual abilities and gifts, sin may be in its dominion and prevalency with full quietness and case. Hence our Saviour calls these Prophets, these wonder-workers, Workers of iniquity. They were so at that very time while they did all these: alas, it was no advantage to cast the Devil out of other men's bodies, while he had full possession in their own hearts. Know than if these abilities were Grace, they would expel at lest in some degree, all those lusts and exorbitances that are in thy life. Experience telleth us, that it its 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 public ministry? It its true, many times God in a just judgement, when men live profanely, 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 Talon, and it not be taken away. 2. These cannot be a sure testimony for our comfort, because they are not proper and immediate effects of election, which its the first round in that ladder of all spiritual mercies. If I have justifying faith, I may have sure confidence, because this its 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, mortify sin, & c? And Christ say again, Departed, I know you not. If therefore our calling and election might be made sure by these gifts and abilities, there might be some hope, but that cannot be; therefore how fully doth our Saviour speak to this purpose, when the Disciples came rejoicing to Christ, telling him, That the Devils were subject to them, and they could work all kind of wonders, he replieth, Rejoice not in this, but that your names are written in heaven: where you see how prove we are to rejoice in that which affords no good ground of comfort, and withal, 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. O than say, This its 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 Ishmael some gifts, but they were not such as Isaak had; therefore pray that God would give thee tokens of such a love which its 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 its this difference between saving Gifts, and Gifts of service: saving Gifts, such as Faith, Repentance, etc. are intentionally given to the good of him that hath them; and although a man by these may edify others, yet that its 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 man's child liveth upon dainty fare, not for her own sake, but the child's sake: Now than thou shouldest thus argue, Its God much in assisting of thee in prayer, 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 inflamed, 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 consumed. 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 evil end, because its part of Godliness to rectify the end, the show of Godliness 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 richeses, That God doth sometimes bestow them upon wicked men, to show they are not good in their own nature; again sometimes on good men, to declare they are not bad in their nature. Thus it its 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 employed: But we cannot say so of Grace: no wicked man hath any true saving Grace in him: Why than do you encourage yourselves 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, than an occasion to good. Satan its more busy to Tempt such: when the Devil first assaulted Eve, it was by the Serpent, as an instrument that was more subtle than all the beasts of the field: Thus afterwards he worked, when Satan seduced others by Tertullian, and Origen, he was a Devil in the Serpent. When thy Liquor boileth, than look to take of the Scum: and so when thy Abilities and Enlargements are efficacious and fervent, than 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 puff up and inflate, to make divisions and several parties in God's 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 than a tinkling Cymbal, 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 themselves have no benefit: Men may preach well, expound Scriptures, writ excellent Comments, yet for all this, be but like Harps or Viols, that give a melodious sound to others, but perceive none of it themselves; Whereas true grace its profitable to him that hath it, it watereth his heart in whom it its, and makes it fruitful: 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 persuaded there its a better way, and desire that. This assistance its 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 Christ's name: but alas, the profane 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 mind the things of mortification more than of parts and assistance; say now, I know God will and doth love me indeed, when he makes me fruitful in all holiness. SERMON XXI. Fully clearing that there may be affections and sweet motions of Heart in holy things, which yet evidence not Grace, nor accompany Salvation. HEB. 6. 9 But (beloved) we hope better things of you, and things that accompany Salvation. THe Text hath an adversative respect to the verses precedent, as the first word (But) plainly denoteth: For it its put in by way of mollifying and softening, after those severe and terrible expressions the Apostle had used before. At the 4. verse there its 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 controversal matter, which its usually debated by the learned upon these words: you may briefly observe the mercies of God bestowed upon this supposed Apostate reduced to two heads First, That which concerneth his intellectuals, in that expression, Enlightened. Secondly, Those that relate to his Affectionate part: and herein are most particulars, 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 than 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 its, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be proved of an universal Apostasy, 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 its the heavy doom of such, It its impossible to renew them again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word its in the Active sense, and signifieth there are no Teachers, no Doctors, no Ministry, no Sermons can ever instrumentaly reduce them to godliness: and the Apostle saith, it its impossible, not absolutely to God, nor in that sense, as it its impossible for every man by nature of himself to recover out of his sins, seeing that it its common to every natural man: but here he speaketh of a special impossibility. Therefore its impossible from a special decree of God, whereby he doth threaten to such abusers, and contemners of his Grace and mercy, a total substraction of all his favours, and goodness from them: even as a branch once grafted in, and afterwards disjointed its hardly capable of a second coalition. Now this the Apostle 1. Aggravateth from the cause, because they crucify the Son of God afresh, viz. as much as lieth in them: if they be restored, there must be a new Christ, or a new oblation of Christ, Those that fall in Adam Christ repaireth, but if a man fall of from Christ, and reject him, there its no further remedy appointed by God, but such are in as hopeless a condition as the Apostate Angels. 2. He illustrateth by the earth, drinking in rain, yet bringing forth thistles, which its near to cursing. Now having thus wounded them, and poured salt in their wounds, at last he poureth oil to suppling them, telling them that he doth not think they are these Apostates, partly because his judgement its they have better things than these, partly because God its just and faithful, and will therefore perfect the good work begun in them: My Text its the first mollifying expression, wherein you have, 1. The Apostle his charitable judgement expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which according to the subject matter its 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 moral prudence, and in this sense it its taken here. 2. There its the object of this charitable judgement, better things, that its, better things than those forementioned benefits (though seemingly very glorious) which hypocrites may have, and at last fall away; better than to be merely enlightened, better than to have a taste only, and some sweet affections in holy things, and for better explication sake, he addeth, and things that accompany salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, harentia saluti, saith Austin, that cleave to salvation, that cannot be disjoined from it: such things as whosoever hath, cannot but be saved; implying that those Doct Sweet motions of heart in holy things not infallible evidences of grace. 1. What motions in Scripture declareth to be consistent with unregeneratenesse. benefits though they were good things and gifts of God's Spirit, yet were not necessarily accompanying salvation. That although affections and sweet motions of heart in holy things are much relied upon as evidences of grace and salvation, yet they are not indeed any true signs or infallible testimonies. This Point needeth a powerful and a wary discovery: Therefore for explication sake, let us consider what religious affections and motions the Scripture declareth to be in some, who yet are not truly regenerated. The known and famous instance its Mat. 13. 20. where the third kind of hearers its said to receive the word with joy. This its tasting the good Word of God, finding some sweetness and power in the Ordinances, yet that this hearer was not hereby regenerate its plain, partly because he its said to have no root, partly because he its opposed to the good ground, that its, the good and honest heart (what its 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. You did for a season rejoice in John's light and Ministry, so that men who shall at last be thrown in utter darkness, may yet for a while rejoice in the light of God's word: Thus Herod putteth 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 fundamental in practice; and which if true, may strike like an arrow into our hearts, and therefore have brought undeniable places of Scripture 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 affection, and that its sorrow and grief about sin, even this may be in a man unseasoned with grace, Mat. 27. 3. it its expressly said of Judas, he repent himself and confessed I have sinned in betraying the innocent blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word its properly used of that sorrow, grief and care, which its in the affectionate part of a man: Ahab's humiliation, 1 King. 21. its 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 floods were dried up again, insomuch that Gregory did well compare them to the grasshoppers 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 expressions! Do you not think God like that Father in the Parable will presently kiss them, put robes upon them, prepare a fatted calf for them? No, vers. 36. marreth all. Nevertheless their hearts were not steadfast within him. Now it's remarkable, as the Scripture calls 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 forgiveness unto them, vers. 38. he being full of compassion forgave their iniquities, Numb. 14. 20. God upon Moses his prayer, saith he had pardoved their iniquity: now this cannot be a true and proper pardon of sin. for Heb. 3. it its plain, All these perished because of their unbelief. Therefore when the Scripture saith, that upon such humiliation and repentance God doth pardon sin, especially speaking of an who'll 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 lest differing the temporal affliction, but its still abiding them, for no unconverted man, truly and properly ever hath any sin pardoned him: so that as to a godly man repenting, God taketh away eternal punishment, but lets a temporal chastisement sometime abide, so to the unconverted repenting, God doth sometimes take away the temporal, but causeth the eternal punishment to continued. By all this you see the Scripture speaking of some, as rejoicing in that which its good, and mourning for that which its evil, whereupon their sins are said to be forgiven, that yet all this while are men whose hearts are not right within them: and this its no wonder, seeing they are said to believe, Mat. 12. they believe for a season, yea, Joh. 2. 23. unconverted men are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to believe in the name (which some make the highest expression of believing) now according to the collustration of their understandings by faith, suitable are the motions of their affections in their heart. As they believe, so they rejoice, mourn, desire, and delight in things believed. 2. These affections we may for distinction sake call temporary affections in holy 2. Such mo●ions may be called temporary affections. things. As our Saviour calls 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 apostatise at ●ast. It its true, faith its called temporary, because when hot persecutions arose it presently withered, but had no such storms or tempests come, an house that its bvilt upon the sand only, will not fall. It its the opinion of a learned man, Conradus Bergius, praxis Cathol. pag. 105. that it its not likely that any one dyeth a mere temporary believer, but that at lest when he cometh to dies, seeing he must part with worldly comforts, which he always loved more than God, he than fretteth and murmureth against God, and so extinguisheth that temporary faith and affections to God; or else resigneth himself up unto God, and of a temporary faith there its suddenly by the grace of God a saving faith; let the Author see to the making of this good: We call it not temporary, as if it were necessary there should be Apostasy from these. Certainly the foolish Virgins were such Christians as did live and dies 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 than, these affections and motions of thy heart, may be all the pillar thou leanest upon, when yet many damned in hell have go as far. 3. Christians with these temporary affections do not constitute a third kind of believers 3. Temporary believers are unregenerate persons. between converted and unconverted, but are in the state of unregenerate persons. And the work upon the godly and those temporaries differ not only gradually or in duration, but essentially and specifically. They are than foolish Virgins, They are those that build upon the sand; They are the thorny ground: notwithstanding these great promising hopes: So we say, that we can neither call them regenerate nor unregenerate, nor yet make them a third kind, but that they are like the Embryo, proving abortive, which we cannot call either a man or a beast, nor yet make it a third kind, 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 carnal, sinful temper, and are not like a tree rooted that sprouteth and flourisheth, but like some branch of a tree put into the ground, that may sprout for a season. 4. The affections and motions that such may have in holy duties, may be upon several 4. There are sevarall grounds of temporary holy motions. 1. Novelty of doctrine. grounds; As in the first place, The novelty and the strangeness of the doctrine may much affect and delight: And this may be the reason why they rejoiced in John Baptist Ministry: What went you out for to see (saith our Saviour) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: some strange, new sight; and thus while the doctrine of the Gospel its new, it hath many admirers. Commonly in the work of the Ministry, a new Minister its much delighted in, while his parts, his abilities are new, men hear with joy: but through custom, their affections do abate: and such kind of hearers I fear London hath many: We may say unto many, What go ye out to see rather than 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 go into new ways of doctrine, they say, they have found more comfort, more sweet affections than ever; What argument its this? All novel things will affect thus, and after use and custom in those ways they are in, and they go further into more new ways, upon new changes, they will find new affections. 2, Men may be affected with the doctrine and truths of Christ, as it its comfortable 2. comfortableness or sadness of the matter. or sad matter; without any respect to a spiritual operation. The Gospel its called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glad tidings, or good news, now a man may be affected in hearing this gracious counsel of God to save sinners discovered, as he would be about any State or Commonwealth good news wherein he its much concerned, and all this its but knowing Christ after the flesh; or else the sadness 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, merely to satisfy the lusts of proud and carnal 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 mayst be affected about Christ's death, as it was a sad passion, and never be affected with those Scripture-Arguments that are propounded. In this sense, Christ forbade those women, weep not for me ye daughters of Jerusalem, but weep for yourselves. 3. The hearer's affections may be much moved, or stirred at the Ministers abilities, 3. Ministers abilities. because of his parts, eloquence, elocution, affectionàte utterance. These things may much delight you, and you think this its 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 sat as his people, but yet were not reform. Austin while a Manichee was wonderfully affected with Ambrose his preaching, because of his eloquence: and certainly Rhetorical elocution, especially that which its about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the affections of men may much prevail: Insomuch that one Country made Hercules who was so famous for strength, the god of eloquence, implying thereby how strong that its, to turn and change man; Therefore examine your hearts in the ground of your affections; The learning of the man may please your intellectuals; The powerful utterance may satisfy your affections, but all this while you are no more wrought upon in a spiritual way, than the Roman auditors were, when they heard Tully's Orations, veritas Christiano-rum pulchrior est Helena Groecorum. The truth of Christianity its fairer than the Grecians 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 symptom of grace its in all this? 4. Even corrupt lusts in men, such as pride, ambition, self seeking, may produce 4. Man's corrupt lusts. great affections in holy duties, especially in public administrations, where others may admire and applaud; Thus the Pharisees in their public Expositions of the Law, and teaching in the Synagogue, as also in their prayers, might be much affected from those carnal motives provoking of them; many times the more excellent a Sermon its, the more carnal the heart of a Preacher may be: Thus a private Christian in prayers 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 grass and pleasant flowers, if you dig to the bottom of them, there its nothing but noisome earth; so if you go to the Fountain from whence all these expressions, vehement expostulations, that are used in prayer, do flow, you may see it's a poisoned 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 its very barren for grass. Do not than go away rejoicing from a duty, because of thy affections merely 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 bvilt, be solid and enduring. Lastly, A man's affections may be inflamed not only from such base and unworthy considerations, but even from the goodness and excellency of spiritual things; 5. Sometimes even from the excellency of spiritual things. yet because not radicated, not throughly changed in the bottom 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 sweetness 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 its in a vanishing unsettled way. They are affected with the world as well as with God, and thereby it its they miscarry: so that all affections in holy things, and that because of their excellency, its not presently a certain Grounds of ap 〈…〉 to rely on these. 1. A seeming attainment of the end of all knowledge hereby. note of one who shall ioherit glory unless 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 abilities in religion. For seeing all supernatural revelation of heavenly truths its for practice and operation: if we find some love and joy and affection both to the revealer who its God, and the matter revealed, we are prove to think we are now arrived as fare as we aught to be. Indeed it will be easily granted, for a man to hear, pray, or believe the Word of God without some inward affections thereupon, that he may be judged a cloud without water, a tree without fruit: but when this oil runneth from the head to the inferior parts, than may we not say All its 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 prove 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 2. Because of the sensible motion of Affections. sense. The reason why a godly man findeth it so hard to live by faith, its because we have so much of sense in us, and it its no mean work not to judge according to what we feel. Therefore that man who its in a false way, whether of doctrine, worship, or life, and yet finds comfort and consolation therein, its 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 its no good Argument I have comfort in this way, therefore it its 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 almost with the same feeling as the truly godly are, insomuch that some have thought (though falsely) the difference its only in degrees: so that it its easier to convince men of the unsoundness and weakness of all signs rather than of this, although men have therefore the greater cause to fear herein, rather than 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 God's 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 its 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 its in a godly man like the soul in the body. I do not speak of a personal union, as if they made up one, as the soul and body do one man, but of a moral union, or a union mystical 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 conjugal affection, Therefore thou canst draw comfort from those things only which argue the spirits inhabitation, not the Spirit's motion or operation. Secondly, A second ground its in the Text, There are better things in the way of Heaven than these. Now we can take comfort in nothing but that which its the best work for its kind, of Christ in us. There are better things than praying, hearing, with some affections; and that its a renovation of the heart, a deep radication 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, than truly to believe in Christ, really to mortify sin. It its true, there may be a gradual bettering of them, but not a specifical. Lastly, (because more of this in another place) They are not things that accompany salvation: If a man had the highest degree of temporary faith, temporary joy, yet no promise of justification or salvation its made to such a person: There are great promises made to the believer, to him that rejoiceth 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 than these, hath no promise in all the Scripture to comfort himself by: whereas the lest degree of true faith and sincere joy, may with all boldness apply the promise. Use 1. of Instruction, How remote they are from all hopes of salvation, who go on in a road, or round of the duties of religion, without the lest savoury, affection in them! You whose hearts never thought of sin, and were troubled, of whom God cannot say at any time as he did of Ahab, Seest thou how this man humbleth himself? You, who pray, hear, and find no more relish in these things than in the white of an Egg, as Job speaks, O what a gulf its there between mercy and you, that neither mercy can come to you, or you to mercy! We have removed our Idols out of our glass 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 rejoice in any thing that its good. O how unexcusable its it, that thy soul hath found a sweetness, a savouriness in the world, in lusts, and none in God what its it because God its a wilderness, and the creature a pleasant fountain? Use of Exhortation, To take more diligent heed to thyself th●● ever: It may be thou hast no better evidences for heaven, than what th● third kind of hearers, than what the foolish Virgins have had: O how terrible will it be, when God shall say to you, I looked for better things, than that joy, that sorrow, that faith. I know not how o'late we are all become frozen and very barren; many inchoate and imperfect workings there are upon men's hearts, but few have a solid, and thorough change wrought upon them. It's the opinion of Bergius before-cited, that the greater part of Christians are but temporaries, and it its to be feared that this opinion its too true: for if you do regard what little rooting grace hath in men's 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 its sown upon thorny ground. O therefore that this Sermon might be blessed by God to make some Embryo to become a perfect man, some that are almost, true believers, true rejoicers in good things, even altogether such: O this sluggishness and laziness, whereby people rest contented with some flashes of joy and sorrow, in the matters of God, will devour like a roaring Lion. SERMON XXII. Showing that from Judgements, Opinions and Disputes, arguments of the truth of Grace cannot be drawn. ROM. 14. 17. For the Kingdom of God its not meat and drink, but Righteousness, Peace and Joy in the holy Ghost. THe Apostle its a Casuist in this Chapter, and handleth that case of Conscience, 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 sum and substance of Religion to lie in these things. Now the Apostle his scope its to rectify them by several excellent rules, some whereof are to use our liberty always 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 ourselves; in which respect Cyprian said, God would have us confiteri fidem, rather than profiteri, He confesseth it that its 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 godliness 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 than Positively. In the Proposition you have, First, The Subject, The Kingdom of God. This its in other places called The Kingdom of Heaven, not respectu loci, in respect of the place where it its, for it its exercised on the earth, but respectu modi, because it its administered after an heavenly manner. It doth in the general signify 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 instrumental, it signifieth the preaching of the Gospel, Mat. 13. 33. and by a Synecdoche 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 its at hand. Hence the Kingdom of Heaven its never used in the Old Testament, but in the times of the Messiah only. Secondly, There its the attribute, 1. Exclusively, It its not meat or drink, that its, it consisteth not in the doctrinal opinions, in the different practice about these things. 2. Affirmatively and Positively, but this Kingdom of grace its in righteousness, an universal conformity to God's will, in peace, viz. with others, and in joy in the holy Ghost, viz. a godly joy in the exercise of all grace, accompanied with the sense of God's favour and love in the Gospel, which its wrought in us by the holy Ghost, for Joy its reckoned among others the fruit of the Spirit. That doctrinal disputations and difference of judgements in matters of Religion cannot Observe. be relied upon as symptoms and evidences of Grace. Even the strong Christian who had the truth of his side, could not prove his godliness from his opinion or practice in this controversy, 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 better, neither if we eat not, are we the worse. The Greek words are emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we do not abound, we have done no such great matter, neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do we fall short of others, as if we were not so excellent. Thus also the Apostle, Heb. 14. 9 It its good (that its better) to have the heart established with grace, rather than meats, rather than Doctrines and Disputations about them; where you see Disputations and Opinions do not establish, are not the staff of a man's heart; Grace only its so. Yea the Apostle in that grand controversy 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 Circumcision or uncircumcision availeth any thing, but a new creature. Let not therefore men for a particular opinion which they conceive truer than others, boast themselves, appropriate godliness only unto that way. Although we are very prove to do so, yet the Scripture discovers such arguments to be only broken reeds. For the Explication of this, consider these things; Explicatory considerations. 1. Sound Doctrine its the foundation of godliness. First, That true and sound Doctrine its the foundation of godliness. There cannot be a godly life where there its not a true faith; hence the Scripture makes Regeneration 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 its impossible to please God. Therefore to suppose a man godly, and to be saved in any Religion or Opinion, its to deny that there are damnable heresies, which yet the Apostle asserteth. Some have coined a threefold piety, Judaica, Jewish, Pagana, Heathenish, Christiana, Christian; but as the gold within the Temple was only holy, so its godliness only within the true Church. This therefore its to be observed especially in these times, where men are thought to have godly regenerated hearts, although they pertinaciously hold fundamental errors; whereas the Apostle Gal. 5. reckoning up heresies, as the manifest works of the flesh, with other gross 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 wilful perseverance in heresy even as in adultery and drunkenness, may make us conclude these are the fruits of the flesh. Be therefore informed, that although sound Doctrine be not necessarily godliness, yet it its 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 its 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 mind unto the godly. Secondly, There its a lawful disputation in matters of Religion, yea it its a duty 2. Disputations in matters of Religion lawful, and sometimes needful. sometimes, when the Church its unsatisfied to have points of Religion throughly discussed. Thus our Saviour did use many arguments to prove he was the Messiah, yea tentatiuè did once argue against the truth, that the Messiah was not the Son 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 Council gathered together, when Doubts in Religion troubled the Church, and in this Council there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much disputing; so at another time we read of Paul, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 its that God doth suffer heresies and false doctrines to be vented, that the truth may be more resplendent, by having all rust filled of; 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 Lunitations. a duty, you must bond this several ways. As First, In the Object matter, if it be in matters useful and profitable. The Apostle I As to the matter. condemneth disputations merely upon this, because they profit not, though they do not so visibly hurt and destroy, yet that its enough, if they do not profit. Disputare its as much as to cut of superfluous branches; Now if the disputation itself be a luxuriant branch, that must be cut of. The Scripture speaks of the It aught to be useful. acknowledgement of truth after godliness. All light in the understanding aught to produce heat and warmth in the affections. 2. It must be in matters revealed in God's word. We must not pry beyond those Revealed in the word of God. things that are written. The Apostle condemneth some that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go a tiptoe, 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 dies. This they apply to a Layman's reading of the Scripture; but we may better refer it to their Schoolmen, who though they were never wrapped up into the third Heavens, yet writ of Angels, as if they had been there. Secondly, For the Manner, Disputations aught to be wholly in reference to practice, II As to the manner. Wholly in reference to practice. not in parties, to raise new sects, to get victory, but wholly to increase in the power of godliness, otherwise disputations are but like much fretting, that eat away the flesh of godliness, and bring it into consumption; and truly it its much to be lamented, to see how godliness its decayed, mortification languisheth, since so much quarrelling and wrangling in matters of Doctrine. It its reported of Bellarmine by Fuligattus in his life, Quod à studiis Scholasticae Theologiae 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 its practical, it its food not to be looked upon, but eaten and digested. Thirdly, The Subject aught also to be qualified, one who its able and wise, understanding III As to the subject. One that understandeth the state of the Doctrine. what the true state of the Doctrine its, not a David in Sauls Armour. It's a miserable thing to see how many dispute about Universal Redemption, Freegrace, Justification, Predestination, etc. who yet are no more able to wield those Doctrines, than a Pigmy could Goliah's Armour; we must not attempt things above our strength. With these and many the like Qualifications, Disputations in matters of Religion are lawful; so that in all these we do not manifest a sceptical doubtful heart; as if nothing were certain (which I am afraid its the temper of too many in these days) as if faith were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a substance, evidence, persuasion and full assurance and confidence. Thirdly, It will always fall out, that even in the Church of God, there will be different 3. There will always be different judgements in the Church. judgements and opinions, because we know but in part, and are spiritual in affections, 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 error, than from all sin; and as the Spirit of God sanctifying its more powerful in some than in others; So also the Spirit of God enlightening and directing into truth, its more effectual in some than 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 its of Paul, another of Cephas. And we are apt to monopolise piety, to enclose 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 lawful, but in other matters that are superstructions only, it its unlawful. Thus the Papist, he makes it, De necessitate salutis, subesse Romano Pontifici. The very refusing his superiority, its made a sign sure enough of damnation. Fourthly, There its great difference between Doctrines that are fundamental, and 4. There its great diffe 〈…〉 ce between Fundamental Doctrines and others. 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 calls such truths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foundations and elements; In which sense because the Jews accounted the legal observations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foundations, necessary to salvation, the Apostle calls 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 its the Trinity, Incarnation of Christ: Others that are fundamental to holiness, and others that are fundamental to the worship; and it its a damnable thing obstinately to deny any of these. Of such opinions as these the Apostle doth not speak in this 14th 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 kingdom of God doth not consist. Fifthly, Although it be not a necessary demonstration of godliness, yet it its a great 5. It its a great mercy to be kept orthodox. mercy of God to be orthodox, and to be kept in the right faith. Hence all error and ignorance its described by the name darkness, as truth its by light, to show how dreadful the one its, and comfortable the other its; The truth of God its so great that we aught to loose our lives for it. Yea Christ's death, though as it did respect God's justice, it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiatory, yet as it did respect men, and the good confession of faith he made, it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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, its the Spirit of God promised to teach us the truth, John 16. 13. Yea it's made the comfortable privilege of the Elect, that though false Prophets shall prevail much, yet they shall not deceive the Elect, that its, totally and finally; and when the Apostle spoken of the Apostasy of Hymenaeus and Philetus, he addeth by way of comfort to the godly, Nevertheless the foundation of the Lord standeth sure, knowing who its his. Blessed therefore its that man whose heart its kept in a continual fear and trembling at errors and false ways, as well as at iniquities and ungodly practices. Sixthly, Take this Caution in the last place, That although the life of Religion and 6. The lest truth aught not to be contemned or denied. godliness lieth not in every truth, yet we aught not to despise or contemn the lest 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 its a kind of glorious Martyrdom to receive a reproof patiently. Even the lest truth its so precious, that Christ saith, Heaven and earth shall sooner pass away, than one iota or tittle of his word. Though truth for the matter of it may seem little, yet because it its the truth of the great God, therefore it aught 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 its called fundamental, not from the manner of revelation, or means of knowledge, but from the nature and use of it. Why Doctrines though never so true, etc. In the next place, Consider why Doctrines, though never so excellent and true are not an infallible sign of grace. And, First, Because enlightening the mind to receive truth, its but an introduction or antecedent, and that not a necessary one to godliness, 1. Because enlightening the mind its no constitutive part of godliness. it its not a constitutive part of it. Hence it its that a man may be very orthodox and knowing of the truth, yea zealous for it, yet hating the power of godliness in others, and refusing to reform in his own life. The Scripture makes a difference between those that know God's will, and those that do it. Boast not than of this that thou art among the orthodox, thou hast not forsaken the truth, running after these new errors; Thou holdest the truth in Justification, about the Law of God; thou art no Arminian, Socinian or Antinomian, all this its well. But this its 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 go no further than to the doctrinal part of Religion, thou hast no sure arguments of comfort within thyself. Secondly, Seeing that corruption its in every part, not only blindness in the mind, 2. The cure its not perfect, by removing blindness from the intellectual without change of the affectionate part. but contumacy and rebellion in will and affections, thou hast no full cure upon thee, unless grace hath healed thy affectionate part as well as thy intellectual. If thy spiritual eyes be open, yet hast no legs to walk in God's Commandments, thou canst never attain to the end of the way which its eternal happiness; so than think with thyself, if I would ever have any true comfort about my spiritual estate, I must have a plaster as broad as my sore, now not only my understanding was darkened with ignorance, errors, foolishness, etc. but my heart also with sinful 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 its 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 writ my Law in their inward parts. Examine than thyself, whether the grace of God converting, its as universal and extensive as sin infecting? For as an hand of a man, or an head of a man, its not a man; so neither its any particular revelation or illumination of the mind with faith, the who'll image of God. Thirdly, Know that orthodoxy or a right judgement its easier obtained than the renovation 3. A right judgement its more easily obtained than a thorough renovation. of the other faculties of the soul. We are easier persuaded to believe the truth, than 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 moral Philosophy tells 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 its earthy; if he loves the lusts of the flesh, he its fleshly: but if a man understand or know that which its spiritual, he its not presently spiritual; and this its the reason, why God and Angels do Scire malum, know evil, but they cannot velle malum, will that which its evil, because the understanding abstracts from all the imperfections of the object, as it its in its self, but the object of the will draweth down the faculty to it, as it its in its self. There its also another reason, why it its easier to know the truth than to love it, Because the understanding its a mere passive faculty, and cannot refuse the object of truth, when laid before it. But the will and affections are active and rebellious, not necessarily carried out to their objects: and this its 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. O therefore say, that besides that general knowledge of the truth, and the zealous maintaining of it, there its necessary a further, more peculiar, particular, and operative way of grace upon thy heart. What its the reason that you may have many an orthodox man writ many learned books against errors, yet know not the meaning of those truths upon his heart? But only because true Doctrine its not enough without a gracious alteration of the who'll 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 learnedly 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 than those spouts and water-pots that refresh the garden, and 'cause sweet flowers to grow, but they have no sweetness themselves. Fourthly, That cannot be rested upon as grace, which may breed pride, ambition, 4. Disputations Good judgement, etc. may breed pride, vainglory, etc. vainglory, and such wretched worms in thee, but so many times do doctrinal disputations and great abilities in learning. The Apostle speaks of some busy disputants, 1 Tim. 4. 6. That they turn aside to vain-jangling. Now the Apostle giveth a contrary end and use of the Gospel. The end of the Commandment its 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 its according to godliness, he its proud, or puffed up. As sick corrupt bodies swell with humours. Therefore saith the Apostle, From such withdraw thyself. 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 God's Spirit into them, but from the evident conviction upon their consciences; yet the Devil for all this knowledge its an unclean spirit. Though the Devil tempt men to errors, and heresies, and atheism, yet he its neither Atheist or Heretic. The light implanted in him, and acquired by observation of things, prevents such darkness and clouds upon him. Now what a goodly sign will this be to boast of, wherein the Devils do exceed thee? The Devil hath his very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from knowledge, yet that its no advantage, we may say the Devil its an orthodox Devil in some sense. Use 1. Of Instruction, That although we are to bless God for orthodox Churches, yet that its not enough unless we be holy and godly Churches. Neither mayest thou Use 1. confided in thyself, because thou art no heretic, thou art no erroneous person, thou lovest the honest old orthodox truths. Alas the Kingdom of God, of grace, reacheth further than to the understanding only. Now if so be the orthodox indeed may not thus be self confident, how intolerable its it, when men for their heresies and false doctrines, though esteemed truths by them, judge themselves the nearer salvation! What a miserable delusion its this, to be thought the more accepted to God and endeared to him by the false ways they walk in? Stir up thy heart therefore, that as thou canst not abide heresies nor false doctrines, so neither canst thou endure impiety or profaneness. It its a shame to be able to confute heretics by books, and not ungodliness by our lives, yet what Lamentations may the godly ●eremiahs of this age make, to see how possessed men are with their Tenants and Doctrines, when it may be false, as if none were godly, 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 powerful way of godliness its 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, Use 2. and not to read the matter therein contained. If thou canst tell what it its to be converted, what it its to believe, what it its to be justified against all false teachers, labour experimentally to find all these in thy own self. Would a painted fire content you in a cold winter? Would painted food satisfy your hungry appetite? Not more should the mere doctrinal part of Religion, without the practical part. Alas it its a poor privilege to say, We have the true Church, the true Ministry, the true Administration of Ordinances, if we have not also the true way of believing, heavenly-mindednesse, and mortification. The Socinians they make sport in their books with the Protestant Authors, because they call themselves the Orthodox, 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; than would he come and sup with us: In our Congretions he would manifest a more glorious and efficacious power. Let therefore all truth be incarnated into practice, be a living definition, a walking definition of repentance: that we may learn from your lives what Grace its, as well as from books. SERMON XXIII. Declaring what deceits men lie 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 saving and sanctifying operations of God's Spirit, by which the Spirit discovers itself, as the sun doth itself by its beams and heat, or as the rational soul manifests itself 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 Apostle 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 Spirit in both places Metonimically, the effects of the Spirit either real or pretended, for the efficient cause, the Spirit itself: So that in the words you have a cautionary admonition, set down First, Negatively, Believe not every spirit: That its, 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 God's spirit; and therefore we may understand it universally of all the works of God's Spirit, whether relating to Doctrinals or Practicals. In the next place the duty its set down Positively, Try the Spirits, which its to be meant thus, by the word of God: for all trial supposeth some rule by which the thing tried its to be examined: and this duty its 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 go 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 Examination, he layeth down one rule as it concerneth Doctrine, verse 2. Hereby we know the spirit of God, if it confesseth that Jesus Christ its come into the flesh: which may be understood either largely, as acknowledgeing all matters that pertain either to the person and office of Christ; so that although we may acknowledge Christ's 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 determinate particular point of Christ's 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 its of God. And thus Austin said, Heretics and Schismatics are of the Church, so far as they hold any thing that its true and good: but wherein they are divided 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 judging those things to come from the spirit of God, which indeed Obs. There its much of self-deceit in judging those things to come from the spirit which do not. Introductory Explications. 1. There are such comforts, etc. of the Spirit, in which a Believer cannot be deceived. 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 its 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 Falsehood: Hence Faith, which its the work of God's spirit, its called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, words that signify a sure and certain establishment: we must not therefore with the Papist, who commendeth doubting for humility, profanely make such scoffing interrogations as these: one man thinketh he hath the spirit, another thinketh he hath the spirit, and yet anathematise one another's spirit: therefore there its no certainty about our knowledge of having the spirit in us: For howsoever hypocrites may be deluded, and heretics deceived about the spirit, yet those that indeed partake of the Holy Ghost, they are not deceived. It its true, this evidence and persuasion cannot be made clear to another: and no wonder, for God giveth not this persuasion to assure others, but that heart in whom it its. Take we heed therefore, that because there have been miserable and sad instances of horrible delusions by men boasting of Revelations, and spiritual raptures, that we fall not into Atheistical, or Sceptical thoughts about the true works of God's spirit. Secondly, Therefore to make you afraid herein, it its an high sin to attribute those 2. To call works of Spirit Diabolical delusions its a great sin. works which are done by the spirit of God, to impostures and diabolical delusions. Although we are to Examine the spirits, whether they be of God, whether in ourselves, or others: yet to make that coming from the Devil, which its indeed of God, its a sin of the greatest magnitude. Therefore take heed lest that which thou sayest its hypocrisy, and dissimulation in the Godly, be not indeed true Godliness in them, and so thou do despite to the spirit of Grace. It its a great dispute, What its the sin against the holy Ghost? Austin said, Forte in omnibus Sanctis Scripturis nulla major quaestio, nulla difficilior invenitur, it may be there its 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 God's spirit, to the Devil, as they said, Christ cast out Devils, by the Prince of Devils. Hence Mark, 3. 30. giveth the reason why Christ spoken of this sin to the Pharisees, because they said, He hath an unclean spirit. It would be like boldness, said Athanasius, if we should attribute the Creation of the world to Beelzebub. And howsoever 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 People, because its spoken oppositely, and by way of distinction unto a sin against the son of man, yet it its more ordinarily understood of the third Person, yet not as the third Person, but as it its his proper work to enlighten or sanctify. 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 concerneth some of God's own children, who will not take notice of the graces of God's spirit in themselves, but reject all as hypocrisy and falsehood: 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 oppose the spirit of God comforting and sanctifying of thee. Be therefore afraid how thou deniest God's work in thy soul, this its a greater sin than thou thinkest of in doing so. Thirdly, The Devil its God's Ape, and imitates him in all those ways or worship that God hath appointed. Hence there hath been no true way of God at any time, but 3. The devil affects to imitate God in all his appointments. there hath also been a sergeant 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 Christ's: so there are false Prophets, and false Apostles, all which did boast of the spirit, and that they had received doctrines from Christ: Some learned men say, The History of Apollonius Thyaneus with his strange wonders, was writ on purpose to obscure Christ's wonderful signs, Salm. Tract. 2. de virtute signorum Christi. 2 Thes. 2. 2. The Apostle exhorteth the believers, Not to be shaken in mind about the day of Christ's 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 God's spirit about this: 2 Cor. 11. 13. There are false Apostle transforming themselves into the Apostless of Christ; and no marvel, for Satan himself its transformed into an Angel of light. Thus wheresoever that Christ or the Spirit its in the Church of God, Satan hath his juggle and cosening: and therefore as God its said to have his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 God's 4. Delusions of Satan are as large as the works of the Spirit. spirit. The spirit of God, its 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 Devil hath his false Apostles, and his Instruments of darkness. Again the spirit of God its our comforter, and joy its a proper fruit of the Holy Ghost: Now the Devil by delusions and suggestions, can fill the heart with much consolation: hence he its called an Angel of light. Now light in the Scripture, signifieth not only Truth, but joy and gladness: whence have those joys and consolations flown, which have been in those that have been manifestly in Satan's ways, but from Satan? Again the spirit of God doth persuade, and embolden the heart by believing against all discouragements whatsoever. Thus the Devil also doth embolden, and harden a man in a false way, that he hath no fear at all. Hence the Devil its said To fill Ananias his heart: that its, as learned De Deiu showeth by a parallel place out of Ecclesiastes, obfirmed and made his heart audaci●us: so that as in the Godly there its, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so in deluded men there its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Their Spirits and hearts are raised, and fitted for boldness to any false way. Lastly, The spirit of God doth foretell things that are to come: And this its properly to Prophesy: and this the Prophets did; Agabus and others in the New Testament. Now the Devil also may use his instruments to foretell something to come: not that of his own nature he can foretell things to come, for so it's God's property; but by Revelation from God, God justly permitting this for to punish those that shall be seduced: thus the Devil 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 its like that of Ananias and Saphira: and this Revelation (very probably) was by the just judgement of God made to the Devil; for seeing the Devil its an instrument to execute God's justice and wrath, what should hinder him from knowing that which God on purpose employeth him about for the judgement of others. Aemulantur divinitatem dum furantur divinationem. This its clearly confirmed, Deut. 13. 1, 2. Where a false Prophet its said, To give a sign or wonder, and the sign or wonder its supposed to come to pass: So that false Prophets may by God's permission and Revelation foretell some things to come: but mark the reason why God permits this, The Lord your God doth this to prove you. O therefore with what holiness, humility, and circumspection aught the children of God to walk in the midst of such Delusions: In so much that it its called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The efficacy of deceiving. Fifthly, As the Devil in a Church corrupted, and defiled with Idolatry and Superstition, doth there prevail by human Traditions, and Forms of will-worship, 5. The devil accomodates his designs to the corruptions, & also Reformations of a Church. whereby all spiritual worshipping of God its wholly neglected: so in times of reformation, than he seduceth men in another Temptation, under the pretence of setting 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 only with Formalists, and Traditionary Superstitious Papists on one side, but men that pretended themselves to be more enlightened, than the Reformers were, on the other side: hence they called 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 broke forth to the displacing of Popery, presently such opinions, like Tares, came up among the good Wheat, whereby great divisions were raised, and the Reformation 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 only promulged Carnale Evangelium, a carnal Gospel. And that the Protestant Doctors did only Carnalia sapere, by them indeed aliquot fr●ndes de Antichristianismo succis●, s●d arborem & radices adhuc superesse. They burned all books but the Bible, and said, That happy time was come when all should be taught of God. Many remarkable passages I might further relate but this may suffice to show, That as the Devil 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 revelations, and pretended high Teaching of the spirit of God, even above the Scripture. Sixthly, That therefore we may not split ourselves upon inevitable Rocks, God hath left us his Word as a Rule, by which all revelations, and operations of his spirit 6. The word of God its the rule by which the workings of the Spirit are to be tried. are to be tried. All the Scriptures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Divine inspiration; and therefore the breathe of God's spirit, are to be expected in this Garden: and those commands of attending to the Scripture only, and to observe what its written, its a plain demonstration that God hath tied us to the Scriptures only: so that as the child in the womb liveth upon nourishment conveyed by the Navel cleaving to it, so doth the Church live only upon Christ by the Navel of the Scripture, through which all nourishment its conveyed: Hence the Apostles Doctrine, though inspired by the Holy Ghost, Yet was examined by their hearers, whether agreeable to the Scriptures: And for this their zeal was commended: hence it its, That because these erroneous persons could not prove all their dogmatical assertions by scripture, they accuse the scripture as insufficient and imperfect. As the word of God its the Treasure of all revealed truth, so God also implanted a Natural truth in our consciences; so that the Spirit of God doth suggest nothing that its contrary either to revealed Truth, or implanted Truth, The Anabaptist 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 Devil. Whatsoever its either against revealed, or implanted light in Men, cannot be thought to come from the Holy Ghost. Seven, 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, 7. Concomitants and effects difference the spirits workings from delusions. 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 only, not the other 400 Prophets that Ahab hated, because he only faithfully reproved him for his sin: so the Prophetess suborned by Nehemiah's adversaries, was to discourage 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 lest he should be lifted up with the multitude of revelations, there was a thorn in the flesh, and buffet of Satan continually afflicting of him. The holy Ghost descended in the form of a Dove upon Christ, to show how meek and humbly the operations of it are in those where it dwells. Lastly, Not only suggestions from Satan may delude us, as if coming from the 8. Strong motions and imaginations of our own hearts often deceive ns, by seeming to us the spirits workings. Why men are so confident in delusions. 1. From the violence of false motions. Spirit, but also violent motions, and strong imaginations of our own hearts; we may take them as coming from God's Spirit, which flow only 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 its it to difference that which its human in us, from that which its divine. Now the reason, why in delusions we are so confident, Its First, From the violence of all false motions, whether from ourselves, or of Satan. They being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregularities, do hurry the soul beyond all bounds and limits; so that the Devil worketh in men's 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, its more sedate, and orderly. Indeed the efficacy of God's spirit its demonstrated 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 its such fire and power, as also its 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, 2. From others admiring and following them 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 Ecstasies. The Apostle speaks 1 Cor. 2. 4. That he was among the Corinthians, not in enticing words of man's wisdom, but in the demonstration of the spirit. But how was that? because his Doctrine was consonant to God's word, and it was companied with an efficacious power to raise up to all Godliness. Now false Apostles, that they may also be applauded, would gladly come in some demonstration of the spirit; nothing so prevailing as such resemblances: It its known in Ecclesiastical story, how foully Tertullian was deluded by admiring of Montanus and Priscilla as Prophets, contemning all others as mere natural men: It its said of Swinkfeldius, who so much magnified Revelations, and debased Scripture, That Caput regulatum illi defuit, cor bonum non defuit, 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 than 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 3. It its inflicted upon many as a judgement. truth in the love of it. Those four hundred false Prophets in Ahab's time, are thought by the learned to be true Prophets at first, and such as were in the company and College 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 deceitful way, appeareth by Zedekiahs' impudence, 1 King. 12. 24. When he struck Michaiah upon the cheek, saying, which way went the spirit from me to thee? Thus if there be Revelations among the Papists, as they brag of them, What its the fruit of them, but to confirm them more in believing of a lie? 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 Reasons for non-reliance upon these motions. 1. They are not marks of a Church. First, Because that cannot be the mark of a Godly man, which its 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 its 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 its said he prophesied, because he was high Priest that year: Therefore though thou hadst predictions, divers Raptures, and ecstatical illuminations, yet these are no sure mark of thy good condition: and seeing men unsanctified, may by the Holy Ghost work wonderful things, its it such a strange thing if they may also have several raptures? Secondly, Neither may these be regarded, Because such pretended illuminations, 2. They are consistent with the works of unrighteousnes. are consistent with the works of ungodliness, and injustice, as appeareth Math. 7. Those that prophesied in Christ's 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 Anabaptiss. Therefore the surest discovery of God's spirit in us, its not by any pretended Revelations, raptures, or secret conference with God, but by holiness, humility, and a conversation justifiable by Scripture-rules: Therefore what the Apostle said of all outward ceremonial worship, Bodily exercise profiteth little, and opposeth it to godliness; so we may say, This soul exercise profiteth little, and oppose it to godliness: but godliness its 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, condemning Use. Take heed of scoffing at the workings of the Spirit. all the godly for Enthusiasts and Illuminists. This its the road of profane and superstitious men, that cannot abide the very word of the Spirit. This its to go far on in the way to the sin against the Holy Ghost: and than 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, than he sets upon thee in the latter way. We might out of Ecclesiastical 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 recovered them out of such delusions. Be not therefore credulous; be afraid jest 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 its to commend the graces of God's Spirit above the gifts of the same. Hence he makes suppositions of the most excellent perfections, which if without Charity, are but as a tinkling cymbal that may please the ear of others, but itself its worn out and destroyed thereby. And by charity he means that unfeigned love of God, Charity, what? and the good of others, whereby all our gifts are improved for this end, and not for ourselves. His first instance its diversity and variety of tongues, a gift in the Primitive times, that made the enjoyers thereof admirable. A second its of Prophecy and understanding of all Mysteries, all Knowledge, and All faith. all Faith. This place doth not prove justifying Faith to be separable from Charity. But either it its a conditional, hyperbolical speech, like that Gal. 1. If an Angel from Heaven, etc. as not only 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 miracle. And thus it its 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 only, are nothing, if grace itself doth not inwardly animate them; so that inward grace in respect of those external actions, its like the soul to the body, like art to the instruments of Music, without which an uncertain sound its 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to divide victuals in several pieces, and so to distribute it. Now this its very terrible to consider, that a man may do all the external works of mercy, even the highest and most transcendent, yet not have true love. The second instance its of remarkable fortitude and glorious courage for Christ and his truth, which its expressed in the designation of that action, wherein my courage may manifest itself, 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 than not to be whipped or imprisoned, but to dies, and that the most terrible kind of death, even burning, yet if all this be without true love to God, his glory, Church and truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 flesh's martyr, the devil's martyr, as well as Christ's. No kind of external sufferings, though never so grievous either for the truth of Observe. The greatest sufferings for Christ & conscience, do not infallibly testify grace in the heart. Consider, 1. Persecutions often discover firmness of grace. Christ indeed, or for that which a man's conscience judgeth to be the truth of Christ, its a sure and infallible sign of the state of grace. This Doctrine will be like a two edged sword, dividing between the joint and marrow. It's not all thy marks, stripes, imprisonments, persecutions, though for a good cause, its 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 man's firmness in grace. Insomuch that all the while Christ's cause and carnal accommodations are conjoined together, every hypocritical and unsound heart makes as great a show, as that which its faithful, But when storms and tempests arise, than the house bvilt upon the sand falls, but that on the rock endureth. Thus Matth. 13. when the hot Sun arose, persecutions began to be violent, than that which was not deeply rooted, presently withered. So that howsoever we may not certainly gather the truth of our grace, by our perseverance in persecutions, yet troubles and oppositions do frequently discover who its false. Hence afflictions and not mercies are always in Scripture called temptations, God its never said to tempt by a mercy, but by an affliction, because it its more difficult to withstand an evil than to enjoy a good. The high and strong winds discover how well-rooted the tree its; the fire will manifest the cracked vessel. O than accounted 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, undone for the truths of God, and yet be nothing; than what a poor nothing indeed its Christ's truth and thy richeses with it! Alas Christ hath not put thee upon any trials, and thou knowest nothing by thyself as yet. It's true, outward 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 its the truth, especially they at the same time demonstrating all Christian deportment. Therefore it was cruelty in the Popish persecutors to charge those blessed Martyrs with stoutness and pride. Hence also it its, that we accounted 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 Emperor; and Justine Martyr confesseth the consideration of the willingness and zeal of Christians to dies for Christ, was the occasion of his conversion. The Heathens instance only in Socrates and some few Gymnosophists for their false Religion. Secondly, From hence it followeth, That wheresoever the Scripture promiseth 2. True motives that draw out the heart to patiented sufferings for Christ, are supposed in promises to the external action salvation to any external action that its by way of Patience or Fortitude for Christ; That must be understood with this proviso, that as the action for the matter its good, and the cause its good; so the motives that draw out his heart be also good. Matth. 10. 33. Whosoever shall confess me before men, him will my Father also acknowledge before his holy Angels. In this place a glorious reward its promised 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 parallel about giving of alms, and relieving the poor. There its scarce any religious duty hath more promises made to it in the Scripture than this hath, yet a Pharisee who frequently gave aims, could take no comfort at all from those Promises, because his motives were carnal and unworthy. Thus in sufferings for Christ even in imprisonments and death itself, it being possible that corrupt grounds may sway us, as well as heavenly, there can be no solid comfort from such external sufferings, though never so sad and miserable. Therefore no promise of heaven its 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 its to be understood universally, for Peter and many godly men have denied Christ, yet God did not deny them, because their denial was through infirmity out of fear, not from any malicious or purposed obstinacy against him. So than in all external duties we are not only to look to the matter that it be good, but also to what frame of heart, we do those things with; and in this lieth the marrow of Christianity, to look to internals, as well as externals; the former only commends us to God, though the later make us admirable among men. Thirdly, It its very possible for a man to suffer much loss, and endure hardship for 3. There may be patiented suffering for Christ, without soundness of heart. Christ, and yet have not his heart sound towards God. In the Apostles times, troubles were so great, and carnal discouragements so many, that we may wonder any hypocrites or unsound men should join to that way which was so opposed and persecuted, yet there were false Apostles and false Brethrens; There were many 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 renounce 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 days were like Sheep among Wolves, Doves among Hawks; yet even among those acknowledging Christ in the midst of an adulterous generation, all were not upright. Judas left all as well as the other Apostles, and this was a kind of suffering, this was a taking up of the Cross and following him; We see when Christ required such things of others, though they seemed to proffer 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an aggravating word, so many things for number, so grievous 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 than, that we do not only loose all our prayers, Sacraments, and such like Duties, but also our sufferings and troubles for a good cause. For sufferings for God are more than do for God. Hence the Apostle speaketh by way of aggravation, We accounted 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 its that Alexander Paul doth so complain of, 1 Tim. 1. 20. that did him so much wrong. And it its abundantly known, that many who in Queen Mary's days continued faithful to Christ, in Queen Elizabeth's days through peace and quietness grew corrupt. Now that it may more plainly appear, our sufferings though for a good cause What sinful in gredients make sufferings unprofitable? I When men suffer for truth as their interest may be corrupted, we may take notice of what sinful 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 its true or good, but as his interest its in it, and as it its that way he hath engaged himself in. Thus a man may dies for Protestanism against Popery, not so much because it's the truth of God, but because it its that truth he hath lived in, it its that wherein all his outward interest lieth. OH beloved! This cursed corruption its too common and frequent, not to look upon the truth of Christ, the cause of Christ, as his, but as it its ours, and so we become sufferers or Martyrs for ourselves, and not for Christ. Among the Corinthians, some said they were for Paul, others for Apollo, others for Christ. It its 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 than Christ. Although therefore imprisonments, persecutions, are terrible and dreadful to flesh and blood, 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, whether that which moveth thee in all these sufferings, be not thy interest, thou art engaged in this way; And so an argument from thy propriety, not Christ's propriety, prevail over thee. We may observe of Christ's 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 II Suffering only upon truth's conviction, not sanctifying operations. cannot deny it, yet for all this not powerfully sanctify 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 bless. There its a natural light and goad by the conscience, whereby it makes a man willing to undergo any punishment rather than contradict it. Thus Socrates he died for this truth, that there was but one God, and when he was condemned by the Magistrates, stayed himself with that which we read of the Apostles, It its better to obey God than man. This makes it evident, that a man having no more than nature in him, may yet dies for those truths he its convinced of. Thus there are many who it may be reform not their lives from gross impieties, yet would dies rather than turn Papists or Socinians, I mean learned men, who have their understandings fully satisfied with the truth. And History affords us many examples of Heathens, who would rather endure the most terrible death, than do any thing against moral honesty, why may not there be such orthodox Protestant's, venturing as much for those truths, which they are persuaded are of God? There its a know approved sentence, Causa non poena facit Martyrem, the cause not the punishment makes a Martyr, but this its not enough, for neither punishment nor cause make a Martyr, without a gracious frame of heart, at lest to God, though with man he may be judged so. So that these three must go to make a Martyr, punishment, a good cause, and a good heart. Therefore in all thy sufferings, say, It its not enough that I suffer for God and his truth, but dost thou also suffer with such a gracious, humbly and heavenly heart, as God's cause doth require? Look that besides conviction of judgement, there be also renovation of affections. Thirdly, A man may suffer, though for God's truth, yet the motive be the III Suffering for truth but from a stout stomach. mere stoutness of his stomach, and undaunted resolutions of spirit. As there its a spiritual fortitude wrought in us by God's Spirit, so there its also in some men a natural height of spirit, whereby they fear not dangers or death. Now it its much to be enquired into, Whether thy sufferings arise from the strength of God's Spirit, or the strength of thy own? Even Aristotle with his purblind light of nature could make a difference between fortitude a virtue, when a man would dies for virtue's sake, and upon virtuous grounds; and an audacious man, who would contemn death out of a rash boldness in him. O than! How strait its the way to Heaven? How rare its grace, when our very sufferings in a good cause, may be so much corrupted and polluted through sinful ingredients? when men shall say not only, Lord, we have prayed in thy Name, prophesied 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, Departed from me, I know ye not. Fourthly, A fourth corrupt motive in sufferings though for God, may be FOUR Suffering to get a name. Pride and Vainglory, Ambition to get a Name in the Generations to come. One would think this were a poor thing to venture a man's life for such an aery bubble. Yet if we read human Histories, and see how willingly men have exposed themselves to death for this outward glory; or if we peruse Ecclesiastical Histories, and consider, how much the patriarchal Heretics, Heads of Factions, have suffered to propagate their Sects, we will cease to wonder; for as by the blood of Martyrs, the Church hath flourished, so sometimes by the blood of Heretics, Heresies have increased; as Paul said, Many of the godly waxed bolder by his bonds; So many times do erroneous persons grow more obstinate by the sufferings of their fellow Heretics. Though ashes and fire are barren things, yet pride its such a Salamander, that will live in these flames. Fourthly, In the fourth general place, As sufferings for Christ, do not 4. To suffer for supposed truths but real errors, cannot possibly argue grace. argue necessarily a state of Grace, so much less do sufferings for those things a misguided conscience thinketh the truths of God, but are indeed damnable Heresies, and dangerous Opinions. Yet how often do we find this in Books to prove Heresies great innocency, because they go with a good conscience, they deny all carnal emoluments, patiently suffer the utmost dangers! but (alas) here its no solidity in this: For first, A false misled conscience may put a man upon all outward dangers. A deluded conscience in matters 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 do God great service in suffering themselves to be put to death. Do not Socinians dies? Do not Papists dies for their Religion? A false Religion, especially if received upon conscientious, not political Principles, will make a man think his blood not dear enough to loose for that. The Pharisees by what reason they compassed Sea and Land to make proselytes, by the same they would have lost their lives to defend their superstitious worship. Do not than hereafter admire that specious Argument for Heretics? Do they seek themselves? Do they not deny all worldly hopes? Do they not give their bodies to be destroyed? for this its no more than Heathens do for their Idols. Nor its it any wonder, if men dies thus for a false Religion, seeing we read 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 afterwards revolted to Atheism, holding no God, and was put to death for it at Paris: And being commanded by the Judge, that he should ask forgiveness 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 rather 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 God's way? I answer, two things, First, There its a Carnal Self. Secondly, A Spiritual What makes men so ready to suffer, if out of God's way. 1. Self. Self; which also its carnal, though not gross. A carnal Self its than 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 Theophilus a Bishop in Ecclesiastical History, nicknamed Euripus, because of his fickleness in Religion, turning his conscience, as Diogenes did his Barrel always against the wind. This man, when the war was between Constantine the Christian, and Lycinius the Heathenish Persecutor, appointed his Deacon to reside at Constantinople, with this Direction, That he which did prevail in the battle, either Constantine or Lycinius, he should gratify his victory with some Presents to him. This kind of carnal Self its odious in the eyes of all men. But than secondly, There its a Spiritual-carnal Self. When a man seeks not outward greatness and pomp in the world, but its inwardly proud, ambitious, affecting a Name by some singular thing; And because this cannot be had in the world, without outward passages of worldly self-denial, therefore he its diligent to deny himself carnally, that he may seek himself spiritually: and this hath been the temper of many Heretics, prising their Opinion and intellectual Abilities above all external glory. Now this spiritual carnal self, its that which may put them upon imprisonments, and all outward rvine; So that herein they be the flesh's Martyrs, Pride-martyrs, not Gods. Hence although they may suffer like true Martyrs, yet for the most part they discover a carnal temper than, not showing that holiness, humility, self-resignation into God's hands, as the godly Martyrs do. So that their very external sufferings have not such sweet Concomitants, as the godly men have. The godly men burning in the fire, being like Iuniper in the fire, sending a sweet smell. The Heretic like crackling Thorns in the fire, full of discontent, rage and revenge. 2. The Devil who was a Manslayer from the beginning, he through strong 2. Satan. delusions tempts men to such hardiness, 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 its matter of amazement to me, when I read the Story of the Donatists, especially the Circumcelliones, how greedy they were to dies, threatening to kill men, if they would not kill them. Whence should this madness arise, and fury to dies, but from the Devil? yet they thought this great piety, and contempt of the world. Therefore the Devil by God's just permission, may benumb and harden a man to dies, as well as the Spirit of God in a gracious manner embolden a man: And this may suffice to open the Point. Now two grounds among others there are, Why we may not judge the firmness Why we may not judge of our spiritual estates by these sufferings. 1. Because inward life only maketh all externals good. of our spiritual estate by these sufferings. First, Because no externals, whether in actions or passions, are any further good, than 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 ourselves, because we judge our estate good, by external Actions, when yet reprobates may do the like. It its 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 merely as abstracted from innards, we cannot judge. Do the godly pray, hear? so do the reprobates: May the godly suffer, be imprisoned, dies for the truth? so may reprobates. It its true our Saviour saith, Greater love than this can not man show, than to lay down one's life for another. So one would think, to give one's 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 its, than we may no more admire. We read in the Old Testament of some superstitious parents, that would make their children pass thorough the fire to Moloch, that its, 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 senseless 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 than of the goodness 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, than what the mouth bloweth into them. 2. That its not a pillar to be relied on, which may consist with unmortified lusts 2. Because outward suffer 〈…〉 may cons 〈…〉 with unm 〈…〉 fied lusts. and affections, yea with ungodly practices. But experience teacheth us, how many men in their imprisonments, yea death itself, have been unsavoury, ungodly; insomuch that their ungodliness hath more dishonoured the cause they suffered for, than their sufferings have honoured it. Therefore if thou restest upon thy sufferings, and yet livest in sin, say as Austin, Habes quod in te occidas, martyr 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 Macedonian (for example) who denied the Deity of the holy Ghost, to be a Martyr, 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 God's being in a man, Use 1. when you see a man patiented, denying all outward advantages and comforts for his opinion 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 error, his mistake. Thus many may say, It its their conscience makes them endure all misery, whereas it may be corruption or carnal motives, or at most, an erroneous, misguided conscience, which although it may excuse à tanto, yet not à toto. Those that read what Heathens have done in this way, will never admire at Christians. Use 2. Of Direction, If God call us to suffer, Rest not on all the hardship thou Use. 2. 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 its a woeful thing to be imprisoned in chains here for Christ, and at the day of Judgement Christ to cast thee in everlasting chains of darkness. It its miserable to be burnt with fire here for Christ, and afterwards Christ to bid thee, Departed into everlasting fire hereafter. Loose not than thy sufferings by any corrupt frame and sinful disposition of heart. It its a great matter to suffer for Christ, but it's a greater to suffer with that heart Christ requireth. SERMON XXV. Showing that, and whence men have such strong Persuasions of their exact keeping of God's 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 its a remarkable History, wherein many excellent practical doctrines are contained. The who'll scope being to represent a man that hath good affections and desires for heaven, yet because of some strong corruption 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exceeding sorrowful, and as Mark hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 its like the Poets Medea, or like Aristotle's 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 power and place, and a young man: All which three were soar temptations to prejudice him against Christ and his way: Yet by his Question it seemed he was not altogether profane and worldly, for his desire its to know What he might do to have eternal life. In which Question although we may perceive a Pharisaical leaven in him, thinking by works to be saved, yet there appeareth for the main a good desire in him. Our Saviour intending to beaten down his Pharisaical confidence, which its as great an enemy to Christ as Publican sins, first reproveth him for his compellation, and than answereth his Question. His reproof its, Why callest thou me good, there its none good but God? Christ refused this title, partly because he called him good in no other sense, than as some eminent and singular Prophet, not as indeed the Son of God: but especially to teach the young man that he was wholly corrupted, and therefore whatsoever good its in us, its to be acknowledged, as coming from God; it its his gift, it its none of our work. In the next place our Saviour directs him to keep the Commandments, instancing not in the Ceremonial, but the moral, nor in the moral duties that relate to God, but that belong to our neighbour, which were most vulgar, that hereby he might teach this Pharisaical man, that he never yet performed any one Commandment aright. Therefore the ignorance and the arrogance of this young man in the text its 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 grossly lied against his own conscience in saying so: but that its 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 kindly to speak to a man; as the Septuagint sometimes do, Caut. 1. 1, 4. 2 Chron. 18. it will argue that he was no hypocrite, and hereby we see, that it its a Ministers duty to love and encourage those men, who though they have not the truth of grace, yet have a fair, civil, honest life, and have general desires for heaven. He did not therefore lie against his conscience, but yet he spoken that which was false, for he had not kept one of those Commandments perfectly, as appeareth by that trial or exploratory precept Christ puts him upon: only he knew no better: He was brought up in ignorance about the spiritual latitude and extent of the Law, and so thought a mere negative, or not doing gross wickedness, to be a positive keeping of the Law. Obs. It its a very difficult thing to drive an unregenerate man out of this false sign Obs. Many men though falsely; yet confidently think they keep God's Commanments. of his good estate, viz. that he keeps the Commandments of God. This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In this was the fundamental miscarriage of this great man, that he had a confident persuasion of his good estate, because he did no murder, he committed no Adultery, he bore no false witness against his neighbour, Now falsely judging this to be all the Law required, he concludeth that unless Christ hath some new and extraordinary way about this, these matters are so low and easy, that he observed them along while ago. Upon this point was our Saviour's greatest controversy with the Pharisees, who like Serpents, though they had a fine skin and colour, yet inwardly were full of poison: and the great work that the Ministers of God have to do in their Congregations in these times, Its it not to show to men the pure glass of the Law, that they looking therein, may see their deformities, and be wonderfully out of love with themselves? Doth not every man walk with this self-damning principle, that his heart its good? What would you have him to do more than he doth? Its he any Drunkard, Whoremonger? and thus he pleaseth himself with an external righteousness, being altogether ignorant of the pure and excellent work of regeneration, and from hence it its, that our auditors are filled with so much stupidity and security, that it its a wonder to hear of a man or woman, with fear and trembling, expostulating after this manner: The Law its so spiritual, and I am so carnal; regeneration and a new nature its so necessary, but I am so plunged in that sinful estate and corruption I was born in, That I fear myself, I quake at my condition, O for the Lord's sake, help ye Ministers by your prayers and directions, that I may be put in a safe way. For the clearing of the Doctrine consider, Whence mens strong persuasions of their exact lives arise. First, Whence it ariseth that men have such a strong persuasion of their good lives, as satisfactory to God's Law. Why its it that though a man by nature be indeed like a Job, or Lazarus full of wounds and sores: ye he judgeth himself like Absolom, altogether fair, without any blemish at all? And the first ground its ignorance about the total deep, and universal pollution of our 1. From ignorance of Nature's pollution. natures, whereby this Leprosy 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. Therefore the Scripture that it may lay a foundation for our prising of Christ, and open our eyes to see the necessity of regeneration, its very diligent and copious in aggravating this natural defilement. Paul its a clear instance in this, Rom. 7. his heart was like a dungeon full of noisome and crawling vermin, but because no light was in his heart, therefore he did not see, or believe this. Let me therefore expostulate with thee, who pleasest thyself in thy good estate: Its thy life as free from sin as the child new born? may no more iniquity be laid to thy charge now, than could be to thee, when thou suckedst at thy mother's breast? yet, if no more, thou oughtest not to take any content or delight in thyself, but to tremble and earnestly to importune to be translated from that darkness into light: lay aside than thy high, and self-flattering thoughts; say no more, thy good heart, thy good meaning, thy good life, but cry out unclean and unclean. Woe, woe unto me, for I am polluted in my blood, and God might not say unto me in my blood, live, as he did to the Church, but to dies, and be damned: Wouldst thou therefore no longer be sick of this dangerous surfeit and fullness? study more, and meditate more of original corruption, how universal and diffusive it its, 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 natural condition, all that would be abominable: Without faith it its impossible to please God, and the tree must be good before the fruit; To the defiled, all things are defiled. What therefore its external righteousness, moral justice, formal 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 sinful and loathsome it its, and let not this be a general, speculative, barren knowledge, but let it be a close, particular applicative, and practical knowledge, whereby the who'll heart may be set on fire, and powerfully wrought upon, even to bid all creatures, all comforts, all businesses stand aloof till thou be redeemed from this thraldom. 2. Another cause of this bold persuasion its, An ignorance of the spiritual exactness 2. Ignorance of the Laws spiritual exactness. 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 commanded only external 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 shown that men might be adulterers, murderers, etc. though they never committed those external acts. This was so paradoxal 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 practice they are as gross and secure as ever Jews and Pharisees were. Neither did they ever make their works a refuge, and a bulwark, more than people now adays do. And no wonder, for Paul so great a proficient in the knowledge of the Law of God, yet confesseth his great blindness and mistake herein, Rom. 7. insomuch that when he cometh to understand how spiritual the law its, and how carnal he its, he cryeth out of himself as most miserable. The Law its spiritual, saith Paul, that its, it reacheth to the sins of the spirit, it forbiddeth all inordinate motions there, it prohioits all their secret irregularities: so that as God its the father of spirits, thus the Law its the Law of spirits, and thou mayest become an ho●rid transgressor of this in thy heart when thy outward I so seemeth pair and innocent; The Law its compared by James to a glass; now it's no wonder that a man never abhorreth the foulness of spots and dirt upon his face, as long as he looketh not in there. No man can bewail the obliquity and crookedness of his actions, that doth not diligently apply them to the straightness of the rule, O than say, This justice, this honesty, this freedom from gross sin its highly esteemed among men: but what its it to God's Law? how foul a transgressor shall I be convinced to be, if I compare myself with that rule! Hence therefore ariseth all that self-righteousness, in that men do no more understand how holy and exact that rule its by which they aught to walk. There its a world of unseen, and unknown filthiness in thee, and if thy eyes were opened to behold it thou couldst not longer abide thyself. But it its 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 errors, cleanse me from secret sins: By that David implieth, that there its more corruption in his heart than he its ware of. Much unknown pride, hypocrisy, earthliness dwells in their hearts, and they perceive it not. If therefore it be thus with the godly, that they are not able to understand how loathsome and wretched they are, its it any wonder if men dead wholly in sin, feel not any burden, though mountains lie upon them? Soon therefore wouldst thou depose those lofty imaginations, if so be thou wouldst on purpose consider how exact the Law its, forbidding the root, as well as the branches of sin, making every inordinate motion, (thousands of which rise hourly in thy soul) a Transgression of the Law. 3. Therefore are they so confidently persuaded, because they attend only to the 3. From thoughts that the who'll of man's duty lieth in negatives. negative Commandments, Thou shalt do no murder; Thou shalt not steal; Thou shalt not forswear thyself, etc. And so suppose that the who'll duty required by God of us, its 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, gross 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 evil hath been committed by any man, which he might not also have done, had not God bounded and limited his wickedness? Well but howsoever though he be thus spotless in his life: yet that its 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 sanctify the Name of God. Now although this be a very small matter to build a man's salvation upon, yet we may wonder to see that all the covering many men have for their nakedness, its only these figleaves: That they are no drunkards, no whoremongers, no thiefs; A mere negative godliness, what pity its it, that a people instructed out of God's Word, living under the means of salvation, should apprehended no better in matters of God? 4. Another cause of false persuasion its, that although they may mind affirmative 4. From not understanding the comprehensive sense of affirmatives. 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 forbidden that sin, but command the contrary duty, and not only so, but all the means, occasions, and circumstances that tend thereunto; and so in every commandment. Now if a man consider seriously how many occasions and circumstances, and causes there are of all sins; as on the contrary, how many occasions, motives and causes there are of holy duties, he will stand amazed to see himself so much guilty in millions of sins, which he thought could never have been laid to his charge; so than as the Gospel hath a mystery of grace, and original sin a mystery of sin, so that we are never able to go to the depth and breadth of these: So the Law its a mystery of duties: and as the Logicians say, The ten predicaments do contain every created being that its in the world; so do these ten Commandments all the duties required of us; It its therefore of great consequence if ever men would be driven out of these golden dreams, and foolish Paradises they fancy to themselves, to study, and understand the comprehensive sense of every precept. 5. Another stupifying and benumbing principle, its the total neglect of that 5. From neglect of self-examination. necessary duty, self-reflection and self-examination; Whereby a man liveth forty or threescore years, and its a mere stranger to his own self. Hence are those duties so frequently pressed, to common with our own hearts, to sweep them, as some translate, to dig into them, as others; and this duty its to be done with much stillness and quietness of spirit, and at those times when we are most free from disturbances, according to that rule, anima sedendo, & quiescendo fit sapiens. In other Texts, it its called searching our hearts, and trying our reinss; 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 its rational, can only reflect upon himself, beasts cannot, and it its a great obstruction to salvation, that men use this no more, no man saith according to the Prophet, What have I done? Therefore deal with yourselves as an enemy would do. The Hebrew word for an enemy its an Observer, because he watcheth and lieth at the carch to see what haltings and failing there be; Do thou thus become an enemy to thyself, and that its to be a friend to thyself; Say, OH Lord I arraign myself at thy bar, I would be winnowed that my chaff may appear, I would be filled, that my rust come of. It its strange to consider what sins men may live in, and yet not attend to the consideration of such. The making of a practical Syllogism would be very introductory to our full conversion unto God, in this manner: The Scripture in several places speaketh terrible threaten to such and such sins. But I live in such and such sins. Therefore all those threaten belong to me: o how can the soul put of this conviction? how can it extinguish this light shining upon it? what have I to do but to repent and turn to God There its no other course can be taken by me. 6. Therefore are men thus senseless, because of that abominable self-love, and 6. From self-flattery. self-flattery, which cleaveth to every man. This ruined the Pharisees, our Saviour tells them plainly of it; You are they that justify yourselves, but that which its highly esteemed amongst men its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 gross sins, and applieth nothing till Nathan say, Thou art the man. And this lay at the bottom in this rich man's heart, an overweening of a man's 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 witness against himself, he will not own or acknowledge those good things God's Spirit enableth him to do, and thereby he walketh both unthankfully, and uncomfortably. But the unregenerate man he its in the other extremity, he presumeth of good to be in him, when it its not; a full instance of this its, the Church of Laodicea, who said, she was full, and wanted nothing, as if she were God himself, for he only its all-sufficient, 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 God's judgement about them, and their own; and it its a poor small thing to be acquitted by ourselves, when God doth condemn us: Therefore say, It its thy folly, it its thy madness, it its thy self-love, makes thee conclude thyself in a good estate: Doth God say so? Do the Scriptures say so? It its a sin to call good evil, and evil good, in ourselves as well as in others. 7. Fear of guilt, that also makes us hoodwink our eyes that we will neither 7. Fear of guilt appearing upon examination. look into the Law, nor into our hearts: so that it its with us as with Bankrupts, that are loath to cast up their accounts, because thereby they shall see how undone they are. As it argueth guilt in heretics that they are lucifugae scrimpturarum, they are such Owls that cannot abide the day, such thiefs that love not the light: so it argueth our guilt in our own hearts, when we are walking without any disquisition to persuade ourselves of the good in us. O we are afraid to be troubled, we think we shall find that which may disquiet us, and so by this means, we rest in generals; thereby to deceive our own souls. But as it its folly in a wounded man to fear the searching of his soar, for if that be not discovered he can never be made who'll: Not less wickedness its it in a man not to search out the worst by himself, and to know the greatest danger he its in, that thereby he may indeed come to be healed. 8. Therefore are men thus well conceited of themselves, because they are ignorant of regeneration, they know not the necessity of being born again: yea, they 8. From Ignorance of the necessity of Regeneration. bless 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, its it any wonder that an ordinary disciple doth not? Therefore take most men, they do as grossly mistake about godliness and regeneration, and know no more of it, than a blind man of colours. If therefore thou didst know the nature and necessity of regeneration, thou couldst take no more delight in thyself, or any thing thou dost. Thou wouldst say, I am but a weed and no flower in God's garden, I am a thistle and no branch of the true Vine. And in this case thou wouldst cry more bitterly than the blind or lame did; for thou needest life itself. 9 There its an extrinsecall cause which addeth to all this, and that its, the devil, 9 From Satan's blinding men's eyes. he reigneth in the heart of every one by nature, he hath blinded their eyes, and hardened their hearts. Now our Saviour tells us, that while the strong man keeps the house, all things are quiet: There its no trouble or contest. Even as Pharaoh let the people alone, till he saw them desirous to go out of his power. Wonder not therefore to see moral, civil men, with such great peace and quietness in their conscience, never fearing of their condition, never doubting of their estate, for all this calmness comes in part from the devil, who keeps every thing quiet, and hardeneth in presumption more and more: bless not God than for every peace and quietness thou feelest in thyself: The body may feel no pain from rom rottenness as well as soundness, and it may be thy condition were far better if thou couldst neither eat or drink, or sleep for fear of thy condition: Blessed are they that mourn, and woe to those that laugh. 10. The last and main reason its, because every man naturally its destitute of the 10. From being naturally destitute of the Spirit. spirit, without which we are all devoid of light and life. The Spirit of God Joh. 16. its that which convinceth the world of sin; 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 lest motes; The spiritual man judgeth all things. Hence it its that godly men though great proficients in grace, have lower thoughts of themselves than unregenerate men, only because the spirit of God its always convincing them of sin, as well as sanctifying, and comforting of them against it, Paul never had such debased and humbly expressions about himself before his conversion, as after: Would he ever have said all his righteousness 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 days? No: The people of God are more debased for their imperfect duties, than wicked men are for their greatest sins, and whence its all this, but because of God's Spirit dwelling in them, and enlightening of them? But wicked men being without this light, are not able to judge any thing about themselves. The Use its, To take heed of this self-conceit and self love, desire God's Word Use. may be a two-edged sword in you, dividing between marrow and joints: I am afraid this Laodicean fullness its the sin of most now adays, and this its as desperate an enemy to Christ and his grace, as gross profaneness, yea, in some particulars worse. Moore Publicans and Harlots were brought to repentance, and so to the kingdom of heaven, than Pharisees. O than fear, jest that which thou judgest thy blessedness and happiness, be not thy greatest danger and misery. Thou thinkest it well that all its at peace and ease within thy soul: OH 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 Religion, which yet cometh not up to, but often its besides the appointment of the word. ACTS 26. 5. Which knew me from the beginning (if they would testify) that after the most straitest Sect of our Religion, I lived a Pharisee. THe Text its part of Paul's 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 Rhetoric captare benevolentiam, endeavour to incline the affections of Agrippa to him, accounting it an happiness to Apologise 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 its part of that Narrative which relates to his bypast conversation, wherein he described himself from the religious condition he than was in, and that first more generally, than more particularly: Generally, He was after the most strict way of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original for Religion. Plutarch tells us, cometh from the Thracians, eminently taken notice of for their devotion: and it its used sometimes in a good sense, sometimes in a bad sense, as it degenerateth into superstition. The Original for Sect, its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heresy, and so the several sects among Philosophers were called Heresies. It its the opinion of Gerhard, a learned man, That this word its always taken in an ill sense 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 sense, any particular way that a man shall choose different from the road, although in the Epistles it its used in an ill sense: Therefore Tertullian called it Secta Christianorum, The Sect of the Christians. Now this way Paul walked in, its aggravated with this adjunct, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the superlative sense: and so Josephus speaks of the Pharisees, as those that were most accurate in the observance of instituted and Traditional obedience: more particularly, his way its 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 Cameron upon this place makes the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to signify every kind of Division or separation, but that which its after a most subtle, and minute manner: Hence Isa. 28. 29. It its applied to the teeth of a rake, and Horse rider's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of their spurs: and Proverbs 23. It its applied to The sting of a Bee: Therefore to be a Pharisee, was to be a scrupulous, anxious man, which did subtly examine all things: Hence they were so strict, that they would not sleep upon any easy thing, lest 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 svit with their lusts; yet because of their greatness though they held such fundamental Errors, yet they were not Excommunicated Errors. From the Text we may observe, That an extraordinary strict way taken up in Religion, its thought a sure and a good foundation by many for their eternal happiness. Observe. Many think a strict way in religion a good foundation for happiness. 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 privileges, that he was after the Law, a Pharisee: Insomuch that if any might have confidence in external privileges, 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 its a strict and exact way, and all our duties are to be done 1. The way to heaven its strict with a curious circumspection: Our prayers are to be exact prayers; our obedience exact obedience: so Ephes. 3. Walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exactly: Hence the Gate that leads to happiness its strait and narrow, as the way to hell its broad and easy. I shall not therefore speak against a true and Scripture-exactness: the people of God may, and aught to take comfort, in that they walk in a more singular and exact way than the world doth, and a man living and dying in the common road and practices of men, having nothing more extraordinary in him than they; hath no symptom 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 aught to do singular things to men of the world: There its a good singularity and preciseness: and howsoever the profane 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 than Publicans, hath no evidence for salvation: Therefore lay down this for a foundation, The way of Godliness, its a strict, precise, singular way. The Scripture makes it an exact course; and therefore my dissolute, careless, negligent walking, can no more claim a Title to heaven, than darkness to light. Attend to this, you whose lives are as most of the world are; proud as they, profane as they, contemning of Religion as they. Now, That godliness must be strictness appeareth partly from the nature of Grace, I From the contrariety of grace to our affections. which its 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 implieth the pain and Agony our corrupt part its exercised with by Grace: Christianus est perpetua naturae violentia, to conquer lusts, its To pull out the right eye, and chop of 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 its 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 any good action, its always to hit the mark, as to sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, its 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 than ever the light of nature could discern: so that if you take any religious action, whether elicit, or imperate, to do it after a godly manner, there must be a great deal of circumspection: there its 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 its sufficient for these things? so that negligence, formality, and lukewarmness can no more consist with godliness that its of a strict and exact nature, than hell with heaven. Therefore in the second place, It argueth a tongue and an heart set on fire from 2. It its a great wickedness to reproach strictness. hell, to reproach, and cry out against strictness in the way to heaven. O that even among Christians, there should be men whose Throats are such open sepulchres, as to sand forth such noisome and filthy speeches: What needs all this strictness? What needs all this singularity? Why should men refuse to do as the most do? Its it not their pride and hypocrisy? Alas, ignorant and profane 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 straight Gate, for few enter therein? Are these places of Scripture true or no? if so, than woe be to thee, for thou makest the Kingdom of hell to suffer violence, and takest that by force, though the Word, and Minister, and thy Conscience be against thee: so thou that livest in dissolute profaneness, ordinary neglect of public and private Duties, Its thy life such a strict life? Must there be such striving to do as thou dost? O consider, either God's word its wrong, or thou art out of the way: thou art not yet such an Atheist to assert the former, be therefore so far ingenuous as to acknowledge the latter. Thirdly, From hence it followeth, That the number of those who are truly 3. The number of the Godly its very small. godly, are very few. They are but a little flock; and they are but few, not only compatatively to the who'll world, but in respect of titular and nominal Christians, 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 its 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 persuade themselves of their good condition, its because they understand not how exact and strict the way of Grace its. You have this notably cleared Mat. 19 25. Where our Saviour showing 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 richeses, and not to trust in them, or love them immoderately; when his Disciples heard this, saith the Text, They were exceedingly amazed, saying, Who than can be saved? They do not say, what rich man? but, who can be saved? because as a rich man hath his richeses, so every man hath something or other that his heart its too immoderately carried out after. Therefore say they, who can be saved? O beloved, while we look upon God's gracious promises, and Christ's merciful invitations, while we think of his love in dying and suffering for us, we are apt to think it a very easy 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 Christ's Doctrine: But than on the other side, when we consider what strict qualifications, what exact conversations cught to be in those that go to heaven, we shall than stand amazed, saying, who can be Godly? who can pray, hear, as the Scripture requireth these duties? Hence our Saviour to alloy the Disciples astonishment, bringeth that universal Axiom, With men this its impossible, but with God all things are possible: the way therefore to bring you to resolve upon a more exact way of life, its to put you into this 4. The word of God alone reveals the exactness of the way to heaven. spiritual astonishment, and amazement at the accurate way of Godliness. Fourthly, As the way to heaven its a most strict and accurate way, So the word of God doth only declare and reveal what that exactness its: So that as in matters to be believed there its no Doctrine can be urged as necessary, which its not contained in that writing: So in matters to be practised there its no degree, or high strain of holiness that its a duty, which its not also commanded in God's 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 corruptions in us. I have seen an end of all things, saith David, But thy commandments are exceeding broad: they contain the who'll duty of a man, and this particular its more to be observed, because we are apt to go to extraordinary ways: 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 its not according to Scripture, how 5 All other strictness its to no purpose. specious and glorious soever it may seem to be, yet it affords no true solis comfort to those that are employed therein. Now you must know, that as there its a proneness in men, curiously to pry into doctrinal matters above the word of God, to be wise above that which its written, so there its also an ithching inclination in us, to affect an holiness above the Scripture, to bring in a greater strictness than God hath required; not that it its indeed strictness (as its to be showed, but carnal looseness) only 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, than the course our Saviour 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 profane men: they would not go out, or come in, but they would first wash themselves, lest they should get any uncleanness upon them. Here in outward appearance, they seemed to teach a more exact, and strict way than Christ: though all this outward austerity did flow from a poy oned, corrupted fountain within. Let us instance in several ways whereby men may affect, and introduce an higher strictness, than the Scripture speaks of: And I shall not instance in false worship, which was a great part of Pharisaical strictness, busying themselves in those things God never required; for I shall speak of that (God willing) in the next sermon, because it its the greater sign by which many superstitious and ignorant people cousin their souls. I proceed therefore to other affectations of extraordinary strictness, such as these. First, When the Scripture or word of God its accounted too low a thing to guide us, 1. When the Word its accounted too low a rule. and therefore they expect an higher, and more extraordinary teaching by the spirit of God, and that for other matter than its contained therein. It its true indeed, the word of God as it its Scripture, without the Spirit of God, cannot enlighten or change the heart: therefore these two must never be opposed, or disjoined; but the word of God its the only adequate rule, to which we are tied, and the Spirit of God that worketh in and by that: so that as God will not produce any extraordinary new material 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 its, 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 study of the Scriptures, which were able to make him fully perfect for every good work. Now the Papist and Enthusiast they both agreed in this, to debase the Scripture, not to make it a full and perfect rule; to expect higher, and more noble teaching than are from that. Hence the papist call it inky Divinity thus to walk and believe only by Scripture: who can think, say they, That God would have us tied to Paper and Parchment: and they apply that place of Paul, You are our Epistle, 2 Cour 3. 3. Not written with ink, but the spirit of God, etc. 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 called 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 Anabaptiss have denied the human Nature of Christ, and called those Creaturistas, Creaturists, that held it so: even as some complain that Christ its made a form, and that we aught not to stay on him but go immediately to the Father. Howsoever these high things may seem to ravish men, and but people into 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 Sermons that teach this; for thou wilt shortly come to be weary of the Scripture itself, 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 human 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 its 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 curious 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 than others but as chimneys are higher than other parts of the house, that carry away empty, smoky, obscure vapours. I am the larger upon this, because it its 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, its the undergoing voluntary penalties, or bodily chastisements for sins past, or setting upon external 2. When men set up an external severe discipline over themselves. 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 show of humility, and neglecting of the body; than he explaineth the manner how this neglect was demonstrated, viz. by several precepts, Touch not, taste not, handle not. Judicious Calvin doth think there its a gradation, and that superstition grew higher, and higher: 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 swollen higher and higher: First, Eat not, than Taste not, which its more; than not so much as handle, which its highest of all: But what account doth the Apostle make of all these, in which some put the substantials of Religion? Truly, 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 only raise up our hearts above sin, and earthly things, but also all such human Ordinances, though seeming never so much to promote piety. True Godliness and participation of spiritual life from Christ, carrieth a man not only above lusts, and the world but all human institutions that seem so admirably holy to flesh and blood. Indeed there aught 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 who'll Context its 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he did beaten his face black and blue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Triumph 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, its temperate in all things: There aught to be in every one a temperate, sober use of clotheses, food, delight: because our bodies are so many adversaries 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 its 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 dried, its not fit to make any melodious tune; no more its the body overmuch replenished 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 Christ's: nor its John Baptist an example to us; but his deportment was peculiar, as being most suitable to him that was putting a period to the old Testament-dispensations. Therefore all those affected Austerities of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eating of herbs, and other dry things, as also Humicubaticus, or lyings on the ground in rough sackcloth, though the exercisers therein did no doubt much please themselves, and thought hereby to endear God to them: yet all this its but a vain refuge: The Apostle determineth, 1 Tim. 4. 8. Bodily exercise profiteth little, but godliness its profitable to all things. He makes a distinction between bodily exercise, and godliness; therefore one its not the other: Do not than 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, Its a voluntary abdication, and actual dispossessing ourselves of all outward comforts, and applying ourselves only 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 richeses, 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, etc. 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, its 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 its true indeed, the Scripture commands such strictness in our affections and desires to all worldly comforts, That those that have them must be as if they had them not: And who its there that can stand under those exact commands of God herein? yet we may err on the right hand, as well as on the left. Such were those Euchetae, that gave themselves only to pray: And the Donatists upbraiding the Orthodox with their impiety, and commending their own godliness, Nos formidamus divitias, We (say they) are afraid of richeses. Fifthly, Men may judge their Spiritual conditions the better, Because of an extraordinary strictness in Church Discipline, and Church Dispensations, when yet there its 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 favour that incestuous person, who had truly repent: And the Apostle doth in part suppose it its part of Satan's subtle devices, when he cannot destroy a Church by profaneness, and dissoluteness, to overthrew it by too much severity. Now how many ways there may be an excess in rigid Church ways, we have upon another occasion showed: As when men hold only perfect men; or if not so, only truly godly men to be admitted into Church-fellowship; and men, though qualified with sufficient knowledge, and free from Scandal, to be debarred many privileges: As also when they think men committing such sins, were never 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 than others, its a temptation to many, that they build themselves upon these ways and manners, not at all attending to the power and life of Godliness; this its a seasonable Doctrine at this time. O, puff not up thyself: do not conclude great things for thyself, merely because thou judgest thyself in a more strict Doctrinal, or Church way than others. Alas these external ways 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, its 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 lose things. For take this Pharisaical most exact and strait way; alas, their hearts were large and lose enough; so that all strictness, which its not commanded by Scripture, comes from a lose principle, and tends to a lose end: for it proceeds from a carnal heart, not acquiescing in God's word as a rule: it its not subject to Scripture directions, and than the end its carnal; for it its always for some self-advantage, though it be in a subtle and crafty way. As you see the Pharesies st 〈…〉 ctnes was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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. Its there indeed a true Scripture-strictness, without which heaven cannot be obtained; Than see what a gulf there its between heaven and you, who live in all looseness, negligence, and careless contempt of what its good. Its thy life thou livest so difficult, so contrary to flesh and blood? Its to be drunk, to cousin, 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 without 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 nothing, nor discern nothing of it? But especially do you tremble, who scoff, reproach, yea, persecute and oppose men for strictness in religious ways: This argueth a legion of Devils in thee: thou canst not abide the image of God: thou canst not endure to see the practical power of it. The fire of God's wrath will be heated seven 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 Devil may seduce thee in thy zeal, as well as in thy profaneness: and do not persuade thyself of Grace, because of a more strict opinion, or Churchpractice thou conceivest thyself to be in: For this its not the Scripture-strictnesse in which the essence of godliness consists; for that lieth in the inward circumcision of the heart, in the powerful mortification of the affections, in walking humbly, in living by faith, and heavenly-mindednesse. O, it its easier to be of the strictest Church way in the world, than to practise strict Graces. O, what a reproach its it, to pretend a singular way, and not to have a singular heart, and a singular conversation? but are men in the broad way, proud covetous, earthly, wanton? so art thou in thy strict way; what a contradiction its 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 its part of an historical Narration, wherein its manifestly deciphered the envious and malicious disposition of superstitious persons and hypocrites 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 outward devotion, quarrelling and contesting with Christ, about the neglect of a superstitious custom. So that you have their impeachment in the 5th verse, Why walk not thy Disciples according to the tradition of the Elders, that eat bread with unwashen hands? They do not say, Why its God's 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 God's commands were frustrated. Now among other traditions, this was introduced by them, that they did before they went to meals, or when they came home from business abroad, wash themselves. The ground was, jest they should touch any thing unclean, and so be defiled unawares; hereupon also it was, that they used frequent washing, as of themselves; so also of Cups, Pots, Vessels and Tables: where by the way we may observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to signify in the general any washing, and not dipping only, 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 sin 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 its 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 ways: First, By Recrimination, and than by Positive Information, vers. 14, 15. My Text its part of the Recrimination, which consists partly in application of Isaiah's Prophecy to them, This people honoureth me with their lips, but their heart its fare from me. This was spoke to the Jews living in the Prophet's time, but because they were guilty of the same sin, he extendeth the Prophet's speech to all that are guilty of hypocrisy in the like kind. Again, Christ's upbraiding its partly in the manifestation of the vanity and unprofitableness of such false worship, In vain do they worship me. The Hebrew word its Fear in the Prophet; but because that its many times used for the who'll worship of God, therefore it its expounded so here. And although the word in vain its not used by the Prophet Isaiah, yet the Septuagint hath it, and this sense its necessarily implied by consequence. That it its a vain and unprofitable sign to support and comfort ourselves by, that we are diligent in the worship of God, if not commanded by him. Observe. The Pharisees made their observation of religious traditions to be the eminent ground of all their happiness. In this they placed all their Religion and Sanctity; whosoever concurred not with them herein, was accounted profane and cursed; but how light and empty its all this found, when weighed in the balance of the Sanctuary? And it its wonderful to consider, how in all the ages of the Church, this Pharisaical leaven, hath leavened most persons. Insomuch that God's Commandments have been wholly laid aside, while men's traditions have been admired; So that it its a true Assertion of Augustine's, Sincerus Dei cultus apud paucos est, The sincere and pure worship of God, its 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, Several Propositions about worshipping of God. 1. It lieth upon all as a duty First, That it lieth as a necessary duty upon all to worship and serve God. The Hebrew words and Greek are several and observable, that express this worship, which are exactly handled among the learned; The ground of this worship its, Because he its the Jehovah, who giveth us our being, and all other mercies: It its therefore most natural, and a most indispensable debt to acknowledge him for his supreme excellency herein, and to give him a peculiar and proper worship. Now this worship and service its either internal, or external, or mixed, compounded of Worship distinguished. 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 its that of adoration and inclination of the body, kissing the hand, bowing the knee, dedicating Temples, Altars, and Offering of Sacrifices; Mixed its compounded of both these, such as calling upon God's name by Petition and Thanksgiving. Secondly, This worship and service of God its not given to God, because he needs it, 2. God needs no worship. It its for our own good. or its made more happy thereby. This its 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 its no more bettered by our worship, than the fountain its, because a man drinks of it; or the Sun, because a man seethe by the light of it. Such do not advantage the fountain, or the Sun, 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 hills are mine. God there showeth, he needed not their Psal. 50. 10, 11. Sacrifices; This its 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 its for thy own good and advantage that God hath appointed thee to hear, pray, and to be exercised in any godly duty. Thirdly, Such its the infinite Excellency and Majesty of God, that we are to tremble 3. We are to be ashamed of our best services. and greatly to be ashamed of any worship or service we tender to him. The Angels that are not conscious to the lest sin in themselves, but are pure above the Sun, that cannot call themselves dust and ashes, yet cover their faces before God. An expression to signify the dazzling Majesty of God in their eyes: Than much more aught man to abhor himself in any worship, and that as he its a creature, though he had nothing but that excellent and pure stamp of holiness, than with what humiliation and self-abhorrency should sinful man stand in the presence of God It its a remarkable expression in Joshua, You cannot serve God, for he its an holy God, Josh. 24. 19 You cannot serve him, viz. according to his nature, as his Majesty deserveth. O how should such considerations as these work more awful and trembling thoughts upon you, when you are in any worship, why are ye so drowsy, sleepy, dull and careless, when ye are worshipping of God, what high contempt its this? Fourthly, God only may appoint that worship which he will accept of. The second 4. God only may appoint the worship which he will accept of. Commandment containeth all the instituted worship of God, and by what reason 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 choose of their own heads, and for walking after their own imaginations. The deformity of an Ape lieth in being so like a man, and yet not a man; so doth the loathsomeness of all false worship lie in this, that it imitateth the worship of God, but indeed it its 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 God's precepts. Therefore in all worship, look to a warrant, else thy sin its very great. Hence Joh. 4. The Samaritans are said to worship they know not what, because they find not God's appointment for what they did. Fifthly, Our Saviour doth excellently and briefly lay down what its acceptable 5. What it its to worship God in the Spirit. worship unto him, ●ohn 4. 22. Those that worship him, must worship him in Spirit and truth, and as a Father; such worshippers he seeketh for, though he needeth them not. To worship God in the Spirit, its to have a spiritual and holy inward frame of heart in all our addresses to him. This its worshipping of God in a way the most of men are not acquainted with: The Jews and Pharisees were generally ignorant of this; Paul said, Whom I serve in my Spirit. O it its an hard matter to have a spiritual man in prayer, hearing and other worship! And indeed this its the soul and life of the service of God. The other way of worship its in truth, which by some its explained against hypocrisy and guile of Spirit; for this God complaineth of, That they drawed nigh with their mouths, but their hearts were fare 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, violate. Sixthly, Howsoever worship of God be commanded by him, yet such its the nature of 6. Obedience to moral duties required before instituted worship. all moral duties, that the obedience to them its required before any instituted worship. I will have mercy and not Sacrifice. Go and learn what that meaneth, saith our Saviour. Insomuch that comparatively to obedience, God its said not to command these at all. And herein Samuel gives Saul a remarkable lesson, Rebellion or disobedience its like the sin of witchcraft. He hath showed thee, OH man, what its good, to walk humbly, to do justly, etc. Therefore how diligent and busy 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 gross sins of swearing, lyings, filthy lusts, yet what a stir do 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 do (saith God) to take my words in thy mouth, and hatest to be reform? O remember obedience its better than all bow, inclinations and incurvations of the body! Seven, The heart of man its exceeding subtle and ingenuous to palliate over all 7. Many wise and learned men have pleaded for superstitions in worship. 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 pled for them. The Pharisees were accounted the only learned, and knowing men of the Jews, yet who more zealous for this traditional worship than they? And thus in Popery for their Altar-worship, Image-worship, all their pompous adoration. What heaps of distinctions have they minted to represent them lawful? Insomuch that Sixtinus Amama speaks of a Papist, that confesseth he had need have ingenium 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 twofold religious worship, one primary, as to the fountain 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 its indivisible, like conjugal love. Hence false worship its so often compared to whoredoms and adulteries, and God's anger to jealousy. Now as it would be no excuse to a married woman, if she commit lewdness with another man, to say, she keeps her primary love to her husband, for that were not lawful, no not in that woman in the story, who yielded herself 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 God's glory and zeal for him, excuse or legit 〈…〉 te any worship he hath not appointed. Take heed therefore of pleading good intentions, and a good meaning in God's worship. Who seemed to be more excusable than 〈◊〉 yet God struck him suddenly dead for that transgression? If people were truly sensible of this, they would not so revile and rage's at a Reformation as they do; What its more cheering and rejoicing a true godly man, than 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, than to have his superstitions removed: Than they think all Religion its removed with it. Well, howsoever thy intentions are good, as thou sayest, yet God accounts it so much worship done to Devils. It its said of Jeroboam, His worship 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 its brought in by the instigation of the Devils. Eighthly, God under the New Testament hath appointed all his worship in a plain 8. The worship of God plain and simple. 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 its the most difficult thing that can be, not to be offended at the simplicity of God's worship now appointed; I am afraid, saith Paul, 〈◊〉 as the Serpent beguiled Hve, so your minds should be corrupted from the simplicity of the Gospel of Christ. Paul was afraid of this, the Devil its to be feared more as a glittering subtle Serpent, than a raging roaring Lion: and in nothing 2 Co. 11. 3. doth his serpentine art appear more than in introducing worship that its 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 its, the less glorious it its unto a corrupt heart; whereas a gracious heart seethe glorious Majesty in spirituality. Christ's presence in the Temple, expounding, informing and reforming, made the second Temple more glorious than the former, which did exceed in gold and other magnificence. As the painting of a precious jewel hinders the native and proper lustre of it. So doth human pomp added to the pure institutions of Christ take of 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 than 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 external superstitions, Why false worship and worshippers are vain. though they much admire themselves, yet are indeed vain men, and lean upon vain props. 1. Because always such persons have the bitterest enmity against true godliness. Our Saviour and his Disciples had no greater enemies than these of the Pharisees. Luther had no stouter opposites out of alehouses and brothel houses, than he had out of the Monasteries and other religious places, as they call them. And observe now adays, who are more implacable enemies to all godliness and t●●e power of it, than those that dote upon ceremonious worship? who manifest a greater enmity unto a Reformation than such. Shalt thou therefore take delight, and have hope in thyself and ways, when thou art in the first rank of those that oppose true piety: And the reason of this enmity its, because true godliness doth discover the falsehood and hypocrisy of that painted worship, and brings it out of repute in the world, all which its 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 its no ground of confidence in these, because they are consistent with the ordinary 2. practice of gross and sinful courses. The Jews cried, The temple, the temple of the Lord, when yet their lives were fraughted with murders, adulteries, and all kind of notorious sinfulness; and this its still to be seen, none so zealous for superstitious ways, 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 its a most excellent remonstrance against such men, I have your new moons, your sacrifices are as if a dogs hear were cut of. Wash ye, make ye clean. Here you see that which God looks at, its real Obedience: yea God judgeth all such worship a great dishonour to him. And indeed it must needs be so, for such men think God like themselves, Thou thoughtest (saith God) that I was such an one as thyself. God its 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 its 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 unclean it toucheth. 3. If a man may not rely or trust on the instituted worship of God, yea nor on the 3. graces wrought by God's Spirit in us, than 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 holiness, but dung comparatively unto the righteousness of Christ. If therefore the temple of the Lord, the temple of the Lord, be not sanctuary sure enough to slay 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 bow 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 repel God's wrath, than thy own voluntary worship its but so many cobwebs, when a furious tempest bloweth upon them. 4. These are not to be relied upon, which are vain and unprofitable, and so frustrate 4. of that end we expect. Now the Text saith, In vain do they worship me; other duties 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 its lost labour: Who hath required all these things at your hands. Now of all things to labour in vain in religious matters its the saddest expense of all. After all that zeal thou art never a whit the nearer heaven, thou art no more endeared to God, Thy state its no ways spiritually advantaged: yea though it be a fruitless labour one way, yet it its not another way; for there its a fruit of these labours, but it its bitterness and wormwood, God its more provoked by thee. These false worships will be written down in the catalogue of thy other sins, a drunkard, a swearer, a Sabbath-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 its far above all sins against the second Table caeteris paribus; for, 1. God its said only to be jealous about this sin. The rage of a man its seen in his jealousy, 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, its 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 its a sin against the first and second Commandment; yea if our worship be not done as God hath appointed it, it its (as you heard) done to Devils; and hence it its that of all sins God did most remarkably punish the Israelites with captivity and sword, for defiling and corrupting his worship. How than can that be a plea for thee, which will be the greatest plea against thee? Of all blindness, it its most terrible to take your crimson sins for your service to God, and to place Religion in that which its the greatest irreligion. 5. That which its a sad curse and fruit of former sins, that can be little comfort to 5. any man that rightly considereth of things. Thus we say, it's an absurd thing to be proud of clothes, for in that thou needest clothing, it's an argument thou art fallen from integrity and innocency: But in this matter, the curse of God its more wondered upon thee, for all that admiration and applause of false worship its inflicted upon thee as a punishment, because thou hast not received the truth in the love of it. That Antichristian spirit in Popery, whence its it? to believe a lie for truth; to take Idolatry for Religion, its 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 its alleged, speaks of the blindness God had given these idolatrous Jews up unto, that they cannot understand nor know the mind of God: As therefore you have God's judgements upon some to be delivered up to carnal gross 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) because 6. 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 labour, and I will give you ease. But when do we ever hear of such pharisaical spirits burdened with sin? when do such feel the weight and load of it, desiring to be refreshed? The full stomach loatheth the honeycomb. And God filleth the hungry with good things, but the rich he sends empty away. As in God's 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 its in the work of Justification, the righteousness of Christ its 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 Use. ways unto Christ, who accustom themselves to false worship, why they are so bitter unto the powerful ways of godliness, why they make such out-cries when such superstitions are taken away: all this ariseth from that self-fulness and self-righteousness they persuade themselves of, by such religious practices. How unacquainted are such with the heavy weight of sin, if they were, how insufficient would they see these plasters for their wounds? They would call them miserable comforters, 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: therefore 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 read those many places that speak against such corrupt worship. SERMON XXVIII. External Obedience to the Law of God no sure evidence for Heaven. MAT. 5. 20. For I say unto you, that except your righteousness 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 Lawgiver impose new commands, and duties, which were not obligatory in the Old Testament; but doth only vindicate the Law of God from corrupt glosses and interpretations; so that although his doctrine and interpretation was new, through the default of those corrupt traditional Expositions, which the Pharisees had delivered, yet it was not new indeed, for the same duties had always been commanded. 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 mud which these Pharisees had thrown in. The Lord Christ in this Chapter teacheth excellent and admirable purity and holiness, transcendent not only to Pharisaical glosses, but to all the corrupt opinions and judgements of men, pressing upon us heart-duties above external obedience, and prohibiting inward and soul-sinnes above outward filthiness. And in the Text, he doth by a vehement asseveration, remove all that reputed righteousness, which dazzled the eyes of the world in those days. So that in the words you have a necessary qualification for out entrance into the Kingdom of Heaven. The qualification its in an exceptive expression; Unless your righteousness, etc. By righteousness its not meant that Evangelical righteousness imputed to us, but inherent wrought by God's grace, and therefore called your righteousness, because subjected in us: our holiness its called righteousness, not because we are justified or accounted righteous before God because of it: but because there are all the essential parts of righteousness commanded by the Law, though defective in the gradual intentions thereof. In the next place there its the necessary requisite to our righteousness, viz. that it doth exceed, abound, as the greek word, or increase and be greater than that [of the Scribes and Pharise●s] Scribes are named because of their learning, and Pharisees because of their pretended exactness in piety. He doth not say, unless your righteousness be more than Publicans and Harlots, for that would easily be granted, but more than Scribes and Pharisees. Nor, unless it be like and equal to that of the Pharisees, but unless it exceed. This was extremely offensive and paradoxal, and it its, saith Musculus, as if in the time of Popery a Preacher had said, Unless your righteousness exceed that of the Minorites and Carthusians, you cannot be saved; Now the general ground why the Pharisees obedience was insufficient; was because it consisted in an external conformity to the Law, without any inward change or renovation of the heart, as Paul speaketh of himself, that he knew not inward lusts to be sins. That external moral obedience unto the Law of God, though it be much relied upon Obs. External obedience unto the law of God its no sure evidence for Heaven. What its meant by external obedience. 2. A freedom from all gross sins. by men; yet it its no sure evidence for heaven. To open this consider these particulars. First, That by external obedience we mean an innocency or freedom from all gross vices. No drunkard, no whoremonger, no prodigal, etc. For the Pharisees made clean the outside, howsoever inwardly their hearts were dens of thievish jousts: Now although this innocency be no symptom of grace; yet how many such noisome and filthy weeds grow in Christ's garden! how many such beastly swine are in Christ's sheepfold, sins that should not be named among Christians, are yet practised 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 God's wrath? What do such Crows among Christ's Doves? What do such Brambles among his pleasant plants? Departed ye workers of iniquity from Christian assemblies for these know you not: God called you not to uncleanness but unto holiness. O that these spots and reproaches of Christianity were once purged away from us. Secondly, By this moral obedience we mean a fair external conformity 2. An external conformity to the duties of the first and second Table. both unto the duties of the first and second Table: so that they have the outward lineaments both of piety and righteousness. For thus the Pharisees they were careful about the external worship of God, how zealous about the Sabbath, charging the pollution thereof upon Christ! and as for moral duties among men, had they not excelled therein, they could not have enjoyed such admiration and applause of men. It its true, our Saviour made them the worst of men, pulling of their vizards and discovering their pride and covetous ends in all they did: but though they were inwardly ravening wolves, yet outwardly they seemed innocent sheep. Hence our Saviour called them hypocrites several times together; If therefore you have a man that its careful in duties to man, faithful in his word, just in his deal, but neglective of God's worship, a profane despiser of the Sabbath; this man its not to be accounted so much as a moral 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 deceitful in his do, this man riseth not so high as this Pharisaical righteousness. That which must be exceeded its an universal, general conformity unto all the Commandments of God. Therefore thirdly, That wherein this moral obedience to all the Commandments 3. Wherein this obedience its defective. of God its defective in, its, that it its a body without a soul, a shell without a kernel, a picture without life, there its nothing but an outward shape of righteousness; as for a principle of regeneration, and a new life within, that its wholly absent. Now this was the fundamental miscarriage of the Pharisees, as appeareth by Nicodemus, they were wholly ignorant of original corruption. They believed not that all was carnal 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 its the rock upon which thousands split their immortal 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 its 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 righteousness of the Law unblameable: yet when God enlightened his soul, what a heavy doom did he pass upon himself, and called all that dung, which he judged gold once! Therefore herein its the danger of mere moral obedience, that it its like a glorious house without any foundation, a fair apple with a rotten kore, a comely beautiful face with impostumed vitals. 4. This moral obedient man though he comes so far short of heaven, yet its the world's 4. Such a man may be the world's Saint, and why. Saint, and admired by them: for he having only the lineaments and form of godliness, without the power and activity of it, hence it its that he its the more beloved of the world; Whereas if he had the vigorous life of grace, and were zealous for the glory of God, and active to pull down the kingdom of sin and Satan, than all the rage and hat●ed of the world would be derived on him. Look upon Christ and his conversation, there was more righteousness, holiness, patience, meekness, and all loveliness in him, than in the strictest Pharisee: Yet the people generally preferred a Pharisee before him, because the one had but the picture of godliness, and the other the lively expression of it, which its very offensive and troublesome to a carnal heart. Hence the world saith, give me an honest, quiet, peaceable man, that troubleth us not for our drunkenness, wickedness, and debauched 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 5. Yet external obedience its necessary. 1. on, yet this external obedience its necessary. First, Because outward actions are a compliment and a perfection of the inward habits of grace; God hath put all the internal habits of grace in the heart, that they might produce external operations in our lives, and when they do so, they attain their ultimate perfection. Aristotle placed happiness in the actions of the soul, not in habits and faculties, because they are not most excellent: It its not therefore enough for a man to please himself with contemplative good affections, but he its also to demonstrate his grace in the powerful 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 2. this its his commandment to believe on him: Howsoever therefore that actions are not sufficient, unless they flow from supernatural principles within, and an inward rectitude of the frame of the heart; yet the commands of God do bind to these, as those whereby God its most glorified, it being not the having of a thing so much as the exercising of it, which makes us acceptable to him that employeth us therein. Thirdly, Outward acts of obedience are necessary, because these do corroborated 3. and strengthen grace within. The frequent exercise of outward duties do greatly confirm the inward principle of grace. Even as it its in sin, the outward acting and daily committing of sin doth increase and enhance the power of sin within. Hence sins we have been long practised in, become like an old Oak, that its hardly removed out of its place: Such devils as possess us from the youth up, are not cast out without prayer and fasting. Thus it its 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 glorify your Father which its in heaven: We aught by our outward conversation 4. to draw on others to godliness, and to give good examples in our externals, that men may not learn from thee to curse, drink, ●●●ff at godliness, but to pray and fear God's Name. Thus you see, that howsoever outward obedience be not foundation sure enough to build thy hopes of heaven upon, yet it its necessary in its kind, and therefore the want of this doth discover two kind of hypocrites. 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 blood, for hereby we shall always save ourselves, and martyrdom will be a foolish and unlawful prodigality of a man's life: but that place doth wholly cut the sinews of such an opinion, With the heart we believe, and with the mouth confession Rom. ●0 its made unto salvation. The heart without the mouth its not enough for salvation. The second sort of hypocrites discovered by external obedience, its professedly disputed against by James. There were some who thought it enough to believe the doctrine of Christ, although no good works flowed from this faith: Now the Apostle doth by many arguments demonstrate the absurdity of such a conceit, and makes this saith no better than that of devils. Show me thy faith by thy works: saith the Apostle. So that it's a a vain confidence in any man to presume of salvation without external obedience, and good works issuing from faith: for saith and holiness its inseparable, and faith hath a twofold operation, which can be no more disjoined than light and heat in the fire, the one relating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, within, to Christ laying hold on him, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without, bringing forth godly fruits to eternal life. Though therefore you cannot by the presence of outward obedience necessarily conclude eternal life, yet by the absence of them you may infer eternal death. These things are considerable by way of exposition. In the next place, consider the sad effect upon that man's soul who deceiveth The sad effects of trust 〈◊〉 in an ●x 〈…〉 ll obedi 〈◊〉. 1. himself with th●s sign, thinking all that God requireth lieth in such an outward conformi●y. First, He will never see the necessary of being a new creature; He sindes no necessity of change but in the outward man only: Whereas the main and principal work of grace its 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 sanctify you throughout, your who'll spirit, soul and body: first spirit, than soul, than 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 sweetened, would make the streams so. It its therefore a woeful condition to live a man ignorant of the heart-change that should be in thee. Thou hast been prephane, but now thy life its changed; Thou didst commit such and such sins, but now thou hast left them, This its well, but if a greater change and alteration hath not been made in thy soul, thou art yet in a state of sin and wrath, 〈◊〉 therefore look about the●, and fear jest God have not wrought such a glorious work within thee as its necessary. A second sad consequent its the neglect of Christ and all his offices; for as a man 2. its trained up in this external obedience, and thinketh the Law requireth no more, he seethe no need of Christ; He finds not the heavy and weighty curses of the law hanging over him, but its 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 find a load upon his soul, he desireth no ease: You are they that justify yourselves, saith our Saviour: hence they sought to establish their own righteousness, and would not submit to the righteousness of Christ: so that what Atheis●n doth in respect of God as he its governor of the world, exclude and shut him quite out; the same doth a moral righteousness to Christ, as he its a Mediator, and clothed with righteousness 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 richeses of God's wisdom and grace in the Gospel a mere figment. Thirdly, Here its this evil effect also, that purity and holiness of heart which God 3. doth especi●lly look at, its quite laid aside; for how can men bewail the inward defilements and foulness 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 its 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 its no safety to rest upon such outward obedience. 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the first its, From those many causes which may produce this outward righteousness that come short of a true ground: As first, this external freedom from sin Whenee external freedom from sin may proceed. 1. 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 corruption of man, that he doth not sin so much as his corrupt nature would carry him to. That every man its not a Cain, a Judas, an Absalon, comes from the mercy of God determining and ordering men's sins. As on the other side, it was from God that so many Romans were endowed with moral virtues in a glorious manner. Abimelech was ready to fall into whoredom, not knowing any thing, and God by his providence merely prevented him. Do not therefore presently build thy hopes, because thy life its a good and an honest life. Thou hast not those blemishes and spots upon thee which others have, whence comes all this? its it from grace restraining or grace sanctifying? Its it from the love of God checking thy corruptions, or changing thy heart? Secondly, If thy righteousness come not thus, than it may be from the sole power of natural conscience and human strength: for although it be true that 2. by the strength of nature we are not able to do any thing supernaturally good, but there must be antecedent to such an action spiritual illumination of the mind, and a powerful alteration of the heart: yet those things that are good in a civil, or political sense, and so, good for the matter, may be done by the natural dictates of conscience, such implantations are made in man, that he believeth There its 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 persuading to it, there may also be a natural prosecution of the same good; But all this its wholly within the sphere of nature, not above it. Art thou than a man doing all the works of moral righteousness? Consider from what stock this groweth, from what fountain this streameth, Doth it arise from any other principle, but merely that of a natural conscience? and if so, this cannot be a plaster 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 righteousness may be merely for want of a temptation. The heart its ready enough to conceive such monsters, but these 3. want objects to 'cause this. We see in Scripture such sins latitant in our breasts, which will break forth by the midwifery of opportunities, that a man before would abhor the very thoughts of them, as in Hazael and Peter. Hence the Disciples were warned by Christ to take heed of drunkenness, a sin that probably the disciples were far remote from, yet for all that occasions might kindle such lust in their hearts; It its not therefore presently to be concluded that all its well, because our lives are unblameable, for it's not from any goodness within, but from defect of matter without. We see the hedges and springs of wood are free from snakes and venomous creatures in the winter time, but it its not because they are not a fit bosom to nourish them, but there wants the Sunbeams 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 human laws and punishments, or else God's judgements are like a fiery sword to 4. keep thee of, Rom. 13. Magistrates are a terror to those that do evil, so that many 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 necessitated to do things that are good and righteous; The end of all civil punishments its, that others may see and be afraid, and do no such thing: so that many a man's external conformity to good things its from the laws of the kingdom, wherein he liveth: or if these do not kerb him, sometimes the heavy judgements of God impending over him make him, to do his duty. Thus Ahab, when he feared no human laws to punish him, yet he humbled himself and mourned before God, because of God's judgements that were almost devouring him; if than a man's outward Obedience may arise from so many various grounds, and they all rotten and corrupt, What comfort can a man take from it? Therefore unless 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 redress. Secondly, External Obedience cannot be ground sure enough to stand upon, because it its not such which doth answer the command of God. There its a twofold 2. Obedience to the Law accepted of by God; The one its perfect without any defect at all; and thus the Law of God its not satisfied by any; The other its true and sincere, but being imperfect the defects are pardoned by Christ. But external Obedience merely, its not that true Obedience required by the Law; I do not say, the Perfect, but the True; and the reason its, because the Law its spiritual, 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 Righteousness, this Piety, its not such as the Law would have; therefore think not to put of thy brass for gold; God its not like old Isaac, that takes Jacob for Esau, he regards not the garments thou hast on, but looketh into thy heart. Thirdly, Mere outward morality will not afford any comfort, because this its consistent with a professed hatred of, and enmity to the practical power of Godliness. 3. Therefore it's not godliness, for like would never hate like. Yea it's an argument that all that righteousness its but a carnal, earthly, fleshly righteousness, because so opposite unto that which its true godliness; Now experience will abundantly confirm this, that none commonly are such enemies and bitter adversaries to the ways and life of godliness, as those that are mere civil righteous men: What needeth all this zeal, all this forwardness, all this exactness (say they?) Hence they can no more abide a powerful and soul-searching Ministry, than profane wicked men; yea Christ and his Apostles had not such opposition and persecution from profane Publicans, as from those righteous Pharisees. Fourthly, It its not true Righteousness, and therefore he that thinks himself happy, because 4. of this, its as if a man should judge himself rich, because of a coffer of brass Counters. It its not true, partly because its but the outside only, the external lineaments, There its not the inward soul and life of godliness, partly because this its not the image of God, which properly its true holiness, for the image of God consisteth not in bodily actions, but in the actions of the Spirit after a godly and holy manner. Therefore as in all your earthly commodities you bvy, you examine whether it be the right and true commodity indeed, you would not have that which its sophisticate: so do here. Here are in the world many pretences to righteousness; some judge this godliness, some judge that, others think this its enough, others that it its not enough. Let me therefore make a diligent search hereinto. For the word of God that only its the standard to discover what its true, and what its sergeant. Fifthly, This its not true grace, because all this external Obedience its done with ease and facility: There its no struggling or wrestling by the contrary corruption, 5. 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 its in matters of good to be done, as in truths to be believed; if a man assent to a conclusion in Religion, drawn by the mere power of reason, there its no difficulty to believe it, because this its suitable to our nature, but if he do it, because of God's word, than he finds difficulty, for here its a supernatural motive; so if a man do that which its good upon human motives, here its no contrariety in him, but if carried out upon heavenly considerations, than the unregenerate part gainsays. Use of Instruction, Upon what a weak prop many lean for their everlasting Use. hopes! The Scripture signs and symptoms of grace they have none at all, only they please themselves with false evidences of their own; and as sergeant pearls do many times glister more than true ones, so false signs of grace many times make a greater dazzling than true ones. We are to bless God that he restraineth men's corruptions, that men are of honest, civil, righteous deportment, otherwise Commonwealths would become robberies, and men would be wolves to one another. Only this its not enough for Heaven; we may say even to such a man, as well as to a profane man, Unless thou be'st born again, ye cannot enter into the Kingdom of Heaven: And unless your righteousness be a better than this, there its no salvation for thee. SERMON XXIX. That a Divine Faith or Persuasion of the Truths in Religion, its not Evidence sure enough of our being in the state of Grace. JAMES 2. 26. For as the Body without the Spirit its dead; so Faith without Works its dead also. HOwsoever the Apostle his scope in this Chapter be much controverted, yet vers. 14. doth manifestly evidence his purpose, which its to take of 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 Paul's 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 ways of Reconciliation endeavoured by the learned; That which I shall pitch upon its this, That Paul speaks of Faith in it's relation to Justification, considering it only in that act, showing that Faith only, and no other grace justifieth. James demonstrateth what kind of Faith this its, 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 justify, its 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 gospeler or Publican, that thinketh a bore profession will save. Nor its it any wonder that such an error spread, That a man by his Faith only should inherit heaven, seeing even in Augustine's time it was a general opinion, which that Father did with much fear and modesty gainsay, That every Christian, in that he was a Christian, though a drunkard, whoremonger, etc. would be saved? The Apostle useth several weighty arguments to overthrew such a vain confidence, in all which he doth not derogate from Faith, but discover Presumption. For in the first place, to show the weakness 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, Departed in peace, be warmed and filled, but give him nothing, would not this be ridiculous? So thou believest there its a God, a hell, a day of judgement, but livest in profaneness and impiety, Its not this thy Faith a mockery? Secondly, He compareth this Faith with that of the Devils, and showeth the Devils go further than such lose Christians; they believe a God and tremble, but so do not many dissolute believers: how Devils believe, and whether an hypocrites faith goeth further than theirs, are noble Questions, but not at this time to be discussed? Thirdly, He proveth the insufficiency of such a Faith from Abraham's faith, the pattern of all: Abraham's faith that justified him, was a working faith, it made him offer up his only Son, 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 its dead, so its Faith without Works. By Spirit, some understand breath, and so they think, that as without breath the body its discovered to be dead, so without holy works faith its declared to be dead; and this they do, jest it should be thought, that as the soul its the form of the body, so a godly life should be the form of faith: Whereas indeed by other places, Faith its the form or efficient rather of holiness; and therefore Faith its 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 its 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 its a man's faith dead, if we see it not demonstrated by effectual operations in the way of grace. Thus as it was in Christ, his Divine Nature, which was hidden, become manifest by those miraculous operations he wrought, that none else could do; so faith its latent in a man, and breaks out in the discovery of itself by an holy life; and in this sense Faith its said to be made perfect by works, viz. declaratively, and by manifestation. That a divine Faith, or persuasion of the truths in Religion, its not evidence sure Observe. enough of our being in the state of grace. Orthodoxy its not enough for Heaven. To be a good sound Protestant and no more, will not carry us out of the wilderness into Canaan. To have a sound judgement, but an ungodly life, its to be like the Toad, which they say hath a Pearl in her head, but her body its full of poison. It its not enough to say, You thank God you are none of the Heretics or Sectaries, unless also you can say, You are none of the swearers, proud, profane men. We may by experience observe what a strong support this its to many men, when they dies, that they dies in the true faith, they dies no Papists, no Arminians, etc. Now although when errors creep in, as the Frogs once did into Egypt, 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 Solifidians, as the Papists calumniate the Protestant's Doctrine, men who rely only upon this, that they are of the Reform Religion, but yet are not of a Reform Conversation, it its necessary to drive this Point home to the very heart. For the opening of it, consider these particulars: First, That although the word Faith be of a very vast signification in the Scripture, 1. yet this distinction its necessary to be observed; Faith its either taken for the Object which we do believe, or the true Doctrine; in which sense the Apostle calls it one Faith, and Judas exhorts to contend for the Faith. Though Junius very improbably would interpret that of the act of Faith, expressly rejecting that Exposition of the Doctrine of Faith. This was afterwards called Dogmatic and Catholic Faith, or Fides quae creditur; or secondly, it its taken for that act of the soul, whereby we give assent unto truths revealed in God's word, and this its in the heart, not Catholic, but Personal and particular; and in this sense the word its most commonly taken, and this its Fides qua creditur. Secondly, This Faith thus in the mind and heart of men, its by the Orthodox 2. 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 only, for it believeth the threaten and Promises also, but because the historical part its 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 only grossly 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 Justification, the one being a general act, the other specifical. The Papists scorn at this distinction. To the Protestant's, saith Maldonate, Tot sunt sides. quet in Lyra, jesting upon the word Faith: The Protestant's 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 3. 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 its eternal life, to know thee, etc. Joh. 17. 3. by knowledge its meant the powerful 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 justify, compared therefore by Divines to the hand, to the eye, to the glass-window in the house that only lets in light; to the navel by which the child in the mother's belly liveth and obtaineth all its nourishment; but we at this time speak of faith in the second act as it its assensitive, and giveth credence to the truths of God. 4. Our assent and persuasion of the truth in matters of Religion, may be either 4. human merely, because of custom, education, and the Authority of the Church: or divine, being inclined and moved thereunto, because of Divine Authority. This distinction its much to be observed, because its to be feared, that most Protestant's have no more than a human faith. They believe our Religion upon no more divine ground than Papists thiers, or Turk's theirs. It its the Religion of their Fathers, and of the State and Commonwealth wherein they live. Thus you see how in King Edward's days the generality of the Kingdom turned Protestant's, 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 seethe the Sun by the light of the Sun; so they believe the truths in Scripture, because of that Divine Authority shining therein, I do not therefore speak of an human faith in matters of Religion, but a divine faith, whereby men are enabled upon supernatural grounds to believe the truths of God revealed; for faith its 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 God's word, and yet for all that, are not in a soulsaving 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 historical faith, as infused by God in them, and acting upon divine motives: only they say, they have an human assent, as we spoken of. But because the current of learned men go otherwise, and we see the Scripture expressly saying, that many did believe in him, who yet did not mortify vainglory, and sinful fear of men, therefore we shall take it for granted, that they have a divine faith, though not justifying. 5. This historical faith, though it be not enough to Justification and salvation, 5. Historical faith absolutely necessary. yet it's absolutely necessary, and its to be laid down as the foundation. The ground why men living under the Ministry are damned, its because they have not so much as historical faith. Who hath believed our report? They do not firmly believe that there its a God, that there its an hell, that the threaten of God are true; for if so, what fear, what great alterations would this make upon them! We see what human faith will do, if a man believeth that he its in such danger, that such enemies lie in wait to kill him, that he its condemned by the Law to death, how restless and troubled its his soul? how much more would the heart of a sinner quake within him, if he did believe That Word of God which doth thus threaten and damn my sins its infallibly true, it will be made good, do I what I can: heaven and earth will sooner fall to pieces than 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 blood of Christ. Therefore though this faith be not enough, yet here its no building without this foundation. 6. This historical faith though in some respects it be like that of the devils, especially because of the barrenness and unfruitfulness of it: yet it its in other respects 6. Difference between this faith and that of the devils. fare different: for this faith its an habit infused into the believer, 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 its a God. Now although this be so, yet we may with the Apostle make a comparison of both of them together, and thus fare argue, that if the mere acknowledging and believing of the matters of religion were enough, than the devils might be saved as well as such believers. 7. Although faith hath knowledge (for a man cannot believe that which he hath not either evidentiam rei, or evidentiam testimonij at lest. The Trinity though 7. it hath not evidence of the thing, yet it hath evidence of the testimony plainly in Scripture) yet that knowledge its not by demonstration, which Philosophers call scientia strictly, and therefore its obtained not so much by disputation as resignation, bringing the understanding into captivity, saith the Apostle: and this should be thought on by these sceptic times, who are busied in knowing but not in assenting, 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 puffed up with arrogancy and pride in knowledge, as if they could number the hair of a man's 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 historical faith, Mat. 9, 28. Christ required only of that 8. blind 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 historical truth of Christ's Divinity and omnipotency. Peter's faith which Christ so praised, was only, Thou art the Son of the living God: so Martha's faith, Joh. 11. 26. and that its remarkable, 1 John 5. 1. Every one that believeth that Jesus its Christ, its born of God. These and the like places make Papists conclude that all the justifying faith that its, its to believe these truths only: yea Arminius, and I wish not too many of late, hold this to be saving and justifying faith, when we believe that Jesus Christ its the Mediator, and will save all those that believe in him, and they are not a to say, that Abraham believed 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 mere believing of Jesus Christ to be God, was because the only question than 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 believe him to be the promised Messiah, who was outwardly ●o mean and contemptible: Therefore doth the Scripture so much magnify 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 than we shall see, that it its not enough to give a bore assent to these things, but there also aught to be a powerful 〈…〉ence of this faith into our conversation, These things thus explained, let us consider why such a faith its not enough, that so you may not deceive yourselves. Comfort not yourselves merely in this, I have the true religion on my side: but rather inquire, whether all the concomitants and effects of it also be to be found in you. Now the deficiency of this faith ariseth several ways. First, The subject wherein The 〈…〉 cy of this ●aith discovered. 1. it its, This reacheth no further than to the perfecting of the understanding. Whereas full saving faith Rom. 10. its fixed in the heart, with the heart man believeth, so purifying their hearts by faith, and Christ dwells in our hearts by faith; so that faith extending no further than 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 its the general temper of most Protestant's, They have no further work than upon their understandings, many times their lives are as noisome as dunghills; Men are Protestant's in doctrines, and recusants in lives, because they refuse the yoke of Christ, and will not submit to his Law. Hell its filled not only with Pagans' and Heathens, but ungodly Christians: Truth like Aaron's oil must not be poured upon the head only, but run down to the heart and other parts: The Orthodox were called Protestant's 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 protest against it? Secondly, There its a defect in its acts, for although this faith carrieth us out to believe 2. it as true, yet not to embrace it as good; Whereas the Word of God its not only faithful, 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 merely; no, it causeth those things hoped for to devil in the soul by strong embracements, so that the heart of a man its knitted to them, Abraham believed my day, and rejoiced; The people of God believe, 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 goodness of it, as assent to the truth of it. Thirdly, There its a defect in the efficacy and power of it; True lively faith will 3. like fire devour all dross, whereas we see the historical 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 than the glory of God; They believed him to be Christ, but would not be afflicted or persecuted for his sake; so John 2. 23. Many believed, 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 man's soul, that man's life can be no more constantly wicked, than if a man could carry the sun in his hand he could walk in darkness. As therefore the people stood looking upon John as if he were the Messiah, and John denied himself to be the Messiah, saying, there its one more noble than 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 God's truths; yet there are such further noble acts, as that these deserve not the name of faith comparatively, such are, to purify the heart, to justify, to sanctify, to keep from all sin, and to bring Christ to devil in our hearts. Fourthly, It its defective in its Concomitants; This Historical faith its not necessarily conjoined with other graces, whereas a true and lively faith can no more be 4. separated from other graces, than light and heat can be divided in the Sunbeams, for true faith its that branch which sucks of the Olive fatness, it uniteth us as members 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 holiness spoken of Heb. 11. are given to faith, and Goldstone 5. faith its said to work by love; but Simon Magus had Historical 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 its offered to it, but the hand could not do this if it were alone, separated from other parts. Hence it its that Believers and Saints are used promisenously one for another, because true lively Believers can no more be without holiness, than the Sun dark, or the fire cold: Yet for all this, This historical faith its a true faith, and it's the gift of God, even as other common gifts of God's Spirit are: As copper its a true mettle though it be not gold. By this means it cometh about that a lively faith its proper to the Elect only. Hence it's called the faith of the Elect; and as many believed as were ordained to eternal life. O therefore consider yourselves, 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 bitterness, I am (thou sayest) for the doctrine of the Church of England, and art thou also for the life required in God's Word? Fifthly, The deficiency of it its seen comparatively, with other graces; If a man make a beast of such a grace in his heart, and demonstrate no real effects 5. thereof, its it not hypocrisy and delusion? The Apostle maketh a parallel in charity, which gives good words, fair promises, but exhibits no real comfort: Even such a t●ular believer its a man that assenteth to the true doctrine of Christ, but neglecteth real godliness: faith its called the acknowledging of the truth after godliness; when a man's heart comes to be heated with burning love, as well as enlightened with shining light, this its of sure consequence. All the graces of God have their real effects, they are not barely notional, but as fire doth really burn, gall doth really embitter, so doth grace produce its sensible, and powerful effects, Show me thy faith by thy works, saith the Apostle: Show thou believest there its a God by fearing of him, by obeying of him: Show thou believest a day of judgement by preparing to give an account at that time. All grace its for operation as its perfection, therefore the commands of God are for the acts, not the habits, and we may as well carry fire in our bosoms, and not feel it burn us, as carry true lively faith, and it not cleanse our life. 6. Historical faith if not growing into a saving, lively way, its but a kind of hypocrisy and mocking of God; for to profess that we believe him to be omniscient, 6. omnipotent, that all those terrible threaten belong to us, and yet we live in those sins that will bring those judgements; what its this but to delude God as much as lieth in us? But be not deceived, God its not mocked: nay we delude, and mock our own souls; for so saith James, If any man seem to be religious, and bridles not his tongue, he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deceive his own soul: put a fallacy upon himself, he argueth a non causâ, procausâ. He thinks this outward profession, this solemn, external acknowledgement its enough, and a good cause of comfort: Whereas it its 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 deceitful persons; know you are the grossest and most notorious hypocrites that ever were; You profess you believe in God, you love him; you proclaim to the world, that you think there its an hell and heaven, but its not thy life a flat contradiction of all this? only to all this which hath been said, we must add this caution, that while we make historical faith thus separated from a godly life, possible in many men, and that it its in effect a dead faith, because it's not available for those necessary privileges 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 form faith they call that which its enabled by love, and animated by that to do that which its holy. Thus they make faith of itself a mere speculative apprehension, which its to be moulded into obedience only by love. But this its 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 believed therefore I spoken. Thus Heb. 11. By faith Noah, Abraham, and all those eminent Saints and those glorious acts of holiness. Therefore faith its rather a form assistant of love and other graces, than they of it: Historical faith when it's form into obedience, its thereunto enabled not by love but by justifying faith. Use of instruction concerning the necessity of discovering this false sign. There Use. its nothing more common than 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 Nations: and therefore thought, though they lived in all wickedness, that would save them; thus do Christians about Christianity: O, they believe as well as any; They will live and dies good Protestant's, not attending to what iniquity may be seen in their lives: but what are thy oaths, thy lusts, thy opposings of godliness? are these signs of a good protestant also? There was one Eunomius a wretched heretic in the Church, and he taught, that whosoever would be of his sect, a disciple 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 religion? The Antinomian he makes that a dead and dangerous faith, when we do not believe that God seethe no sin in us, and that we are as perfectly righteous as Christ, and therefore chargeth all the godly Ministry and people of England with no more than a dead faith: but we see that its a dead faith in Scripture sense, which doth not enable to all mortification, and godliness: Therefore the Antinomian faith its a dead faith in the Apostles argument: Well than, let none run to this altar, He its 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 eternal death. Many complain the Creed its banished out of the Church, and they consider not they have long ago banished it out of their lives; for what doth not thy profaneness, thy impiety, say there its no God, there its no resurrection, there its no day of judgement? How can ye believe (said Christ) when ye seek the glory of one another; Alas that seemeth a small matter, how can ye believe, when you oppose and scoff at godliness, profane God's Sabbaths, neglect all Family duties? Consider you are not only called out of Popery to have a better religion, but out of the world to live better lives. SERMON XXX. That every peaceable frame of heart, and persuasion of God's love, its not a sure Testimony of saving Grace. JOHN 8. 54. If I should honour myself, my honour were nothing, it its my Father that honoureth me, of whom you say, he its 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 its, The he had a Devil, and so all his Doctrine and Miracles to come by Satanical impostures: the other, That he did all out of vain glory, to have a multitude of Disciples, and to be admired by them: Our Saviour its both defensive in this cause, vindicating himself from those horrid aspersions; and offensive, retorting the same things upon them, That they were of their Father the Devil, because he was a man slayer, and abode not in the truth: So saith he, You seeck to kill me, a man, that its cruelty, Who tells you the truth, that its ingratitude, Which he heard of God, that its impiety: and because they gloried in this, That Abraham was their father, he showeth the disparity between their works, and Abraham's 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 Father's voice. To that accusation of vain glory, he answereth in my text, by showing the vanity of all human glory: if I should look at this, I should but catch at a shadow, open my mouth to swallow air: it its 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 glorify himself, why should we than? Yet lest they should think him without glory, he tells them, There its one that honoureth him, viz. God the Father, by immediate testimony from heaven, and by many miraculous operations: and to humbly them the more, he saith, This that honoureth me thus, its he of whom you say, he its your Father, of whom you make your boast and brags, that he its yours. I shall stand only upon this passage, intending to show that a people may have great confidence, and a bold persuasion of heart that God its their God, and yet they be of their Father the Devil. 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 God's Spirit in a saving manner: now I shall show you, he may have some fiducial application of God's favour, and confidently repose himself in the bosom or arms of Christ, and yet Christ say to such, Departed, I know you not. A necessary subject to be handled, because most people who have no true claim or interest in God, yet it its 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 persuasion of God's love, its not azure testimony that such an one its in the state of Grace. Paul, Rom. 7. Shows he was alive without the Law, That its, he had great quietness 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 poisonous creatures round about him, only he doth not see them: or as a man in a Lethargy feels no pain, though he be near the gates of death: Such its the condition of many persons, they thank God they have no trouble, their soul its at much ease and quietness, they doubt not of God's favour 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 its your Father, but you have not known him; so they know nothing powerfully and practically about God. To open this, Let us consider what its the nature of this secure quietness. The nature of this false peace. 1. Free from terror. First, It its accompanied with a great deal of ease and peace in a man's heart, so that their consciences have no terror, no tremble, but all its well within them. Now that wicked men may be in such a condition, its plain by that where they say, Peace, peace, than shall come sudden destruction: and the Psalmist doth with some kind 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 than Godly men: so than, all peace and quietness in thy conscience, its not presently a good testimony; for this security may arise from blindness, from self-love, from a senseless cauterised heart, as its to be showed: So that this frame of Spirit its so far from being boasted of, that it its indeed the woefullest and saddest calamity that can be; better to be so many Cains, fearing every thing will damn a man, than to be one of Lachish, sitting at ease, and fearing nothing. It its true, the Prophet saith, There its no peace, saith my God, to the wicked: and its therefore compared to the sea, always 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 man's quietness doth not deserve the name of Peace. There its only a forbearance of wrath: and it its because his heart its rotten, that it feeleth no pain; even as the member of a man's body rotten, its not sensible of any torment. The Apostle speaks of some, who had cauterised consciences, Seared with an hot Iron, or cut of, 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 jest that security and quietness in thy heart, come not from a mere rotten, senseless, stupidity in thee. Certainly this truth doth much concern us; do not think to put of God as Jacob did Isaak; do not think to steal a blessing and heaven from God. Secondly, As there its nothing but quietness within, so there are bold and confident persuasions about God, and his love towards them. Now a man's condition cannot be 2. They are persuaded of God, love. more desperate than when he its deluded with a resolute persuasion that God loveth him; even as some mad men have been persuaded that they were great Kings and Emperors, and had such great Kingdoms, when at the same time they were under cruel hardship. O such a madness its upon most men, that do not, with the Devil, look upon all the Glory of the world, and say falsely, all that its his, but upon all the Glory of heaven, and say presumptuously, all that its his: This was the Pharisees impudency, who were confidently persuaded that God was their Father, that he he loved them, when they were the miserable wretched Impps of Satan! This also was the grand cause of all those expostalations the Prophets had with the Jews; they trusted in God's love, though they did lie, steal, swear, yet they would come into his Temple, and call upon him, which the Prophet Jeremiah with much heavenly zeal expostulates with them for. O, this gross impudency its too visible in our days: have you not many profane sinners? many liars, curssers, opposers of what its good? Yet they will come here, and say, Our Father: nay, you cannot meet with any beastly sinner, but his heart its filled with this bold impudency, to think and hope that God its his Father; So that we may cry out, O that God would touch these mountains, that they might melt before him, O that God before whom the very earth did tremble and quake, would also make such men's hearts afraid before him. Thirdly, Where such bold apprehensions are concerning God, there its not only confidence in the general, that God its merciful, but they have also a fiducial application, & appropriation 3. They may have fiducial applications. of God to their own selves in particular: And herein they have a great resemblance 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 its of mere presumption, without any true ground at all. It its 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 its, 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 people. Hence Jeremiah, 4. 3, 4. God would have the Church repenting, say, My Father. Fiducial applications of God's love to us are a duty, as the learned prove against the Papists: Hence faith its called, Eating and drinking of Christ. When a true broken heart loaded with sin, cryeth out with Thomas, My God, my Lord, this its not carnal presumption, but holy believing. But now when men whose hearts were never smitten with God's displeasure for sin, found no burden of it, and so cry not for ease to Christ; when (I say) such say, I thank my God, and my Redeemer, this its bold presumption in them. God its not the God of the dead, we may say, but of the living; he its 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 inviteth those to call him Father, and my Father, who are deeply humbled for sin under his hand, who are of self-emptyed and poor spirits, acknowldeging his Grace only. As therefore we are not to discourage the wounded heart, but to embolden him to appropriate Christ to himself in particular, and that he its to set against all se●vile fears and doubts that would like the Devils to the possessed man, keep him always about the tombs, and make him gash and wound himself; so we are also to set a flaming sword, as God did to Adam, to a profane man, jest he venture to come into this Paradise. O than he advised and consider, whether it be faith or presumption makes thee say, My God, my Redeemer. A Paul may say so, and a Pharisee may say so. Fourthly, Where this boldness its, there its a shifting and putting of all those considerations that may bring us to make any doubt, or any question about ourselves: and 4. truly that its a real demonstration; thy peace, thy comfort its 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 persuasions of God's 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 God's work upon men's hearts, and how far hypocrites and reprobates may go: O these things cut them, and make them mad; and why its all this? but because the peace and comfort they have, its 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 persuaded of God's love towards them? did hate and oppose Christ even to death? It was only because he manifested their godliness was not true godliness, their comforts were not true comforts, their peace was not true peace, and thus woeful self-flattery was their ruin. God seeing such a pro●enesse to deceive ourselves, makes express provision against it: If a man when he heareth all the curses of the Law, shall yet bless himself in his heart, and say, None of these evils shall come upon me, God will expressly set against such a man. O it its terrible when God curseth thee, the Law curseth thee, the Ministers of God declare his curses against thee, yet thou to bless thyself, and to say, God loveth thee, and will do good to thee: O take heed of these cursed shift: this untempered mortar will not hold out, though thou daub it up never so craftily: do not ev●●e and say, These judgements of God, these threaten do not belong to me; for I love God, I have a good heart, I do that which its just and good to all; for all this slippery Ice will thaw when the sun ariseth. Fifthly, Where this quietness its, there its much boasting and glorying in this, that they have a good heart, and so rely much upon this. It its a wonder to hear men that 5. He its much in glorying of his good heart. 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 wild Logic its 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? Its that a good fire that burneth not, that warmeth not? Its that good meat that nourisheth not? O, why do not such consider that excellent Aphorism of the wise man, He that trusteth in his own heart, its a fool? O take heed that all thy boastings of thy heart being good, whatsoever thy failing be, are not mere folly. It its folly to trust in a man's heart, because it its 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 godliness? O, that its the very cheat and cozener in the world: It its deceitful in all things saith the Prophet, who can know it? Do not thou rest on that which its naturally full of ●es, and hypocrisies: It its true, when the heart its enlightened by God's spirit, as in the godly, than it its 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 God's Spirit become visible; even as some relate of a precious stone, which will not cast any glorious lustre unless the sunbeams shine upon it. Sixthly, This carnal presumption and boldness may hold in the midst of God's calamities and wrath, yea at the strokes of death itself. The people of Israel, though 6. This false confidence may continued in calamity and death itself. 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 God's 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 oil 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 its no sure sign, though a man even at death's door abateth not his confidence 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 doubting, and a wicked man presuming: It its not than 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 press for an holy search, and a godly fear and trembling in the trying of our hearts, jest we be deceived. In the next place let us consider, why such bold confidence its not to be relied upon: Why such confidence its not: to be relied upon. 1. And First, Because it comes not from a true and genuine ground, which its the spirit of adoption, the comforter, the seal, who only 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 thyself: as the Roman painter being in love with a woman, painted every goddess like the woman he loved; so doth every man set up such a God in his thoughts and affections, which he would have, and its most like himself: and by this means, because he saith, all its well, he judgeth all good within him, therefore he supposeth God doth so also. O than know, that self-love and the Spirit of Adoption, differ more than heaven and hell. Indeed if thy assurance, if thy boldness come in the Spirit's way, it were a comforting by it, a rejoicing by it, than thou mightest rejoice and be glad in God: But when it cometh from thy muddy and filthy heart, all this will wash away. It its God that justifieth, and it its God that condemneth; it matters not though a thousand hearts justify us, if God do not. If a malefactor be condemned, and hath a pardon from inferior magistrates, he judgeth that nothing, unless the supreme Magistrate absolve him. O, therefore judge thyself: think, it may be for all my good thoughts God saith otherwise: I bless it may be, but God curseth it may be; and know, it cannot come from any thing but carnal love, if thou hast this boldness, and yet livest in gross sins unrepented of, and unreformed. Secondly, It its because Satan doth not frown upon, trouble and molest them. Now that cannot be called a good quietness, or a good peace which its so only because 2. the Devil looks upon them as his own, and so will no wise disturb them: our Saviour 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 Satan's Dominion, they have jollity, security, hardness of heart, that so they may not be sensible of their misery, and thereby seek an escape out of his snares. Pharaoh than 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 its a peace thou art beholding to the Devil for; it its he that hardens thy heart; it its he that makes thee desperate; that hath put out thy right eye that thou canst not behold the enemy that lieth in wait against thee: Therefore do thou no more be secure in this quietness. Thirdly, This bold confidence doth not arise from a good motive: It cometh from general apprehensions of God's goodness and mercy, such as heathens have. They 3. conceive of God in general, as one who its altogether merciful: they think he that made them, will save them: whereas devils might thus argue for hope, because God made them, yet he will not save them. What a miserable support its it to have no more ground for thy salvation, than the damned spirits in hell have? But a true gracious confidence its 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 its 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 lest hope, know this must come wholly by revelation: set the word of God aside, which doth reveal God's good pleasure to believers, and the way of pardon and salvation its no more possible than that of the Devils: so than the godly man's confidence its from Scripture revelation and direction, whereas the presumptuous man's its from natural suggestion. Fourthly, This confidence its defective, because it doth separate and divide those things which God hath inseparably joined together, and that its the means and the end. 4. The presumptuous man's confidence its 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 man's faith, it cleanseth the heart; and he that hath this hope, purifieth himself even as God its pure. How unsufferable its it to see a man confident of God's love, and yet walk continually in the ways he hateth! There its no making our calling and election sure, but by the gracious fletcher 〈…〉 of God's Holy Spirit. Think not to ●o into the North, by taking a journey So 〈…〉 pennies: and it its as absu●d to call God ●hy God, when God● wa〈…〉 are not thy w 〈…〉, God's commands are not obeyed by thee. The Spirit of God that sealeth and comforteth, doth al●o sanctify and make holy: Think not therefore to have 〈◊〉, and no heat. Fifthly, This secu●e confidence its not fill 〈…〉 〈◊〉 a Evangelical in its operation: It its not spiritual and in 〈…〉: they are not hereby ca 〈…〉 out to ob●● God's commandments, 5. out of lov● and delight in God: love apprehended by 〈…〉 vil● 〈…〉sh dispositions, makes them more d 〈…〉, they turn the grace of God i 〈…〉 wan●onnesse, and make 〈…〉 lov● aboundeth: But love shed abroad in the hea●● of G 〈…〉, it works Evangelically, graciously, pennies 〈…〉 to become like God, w 〈…〉 us. Having these Promises (〈◊〉 the Apo 〈…〉) let 〈◊〉 cleanse ourselves from all filthiness. 2 Cor. 7. 1. The promises were, That God would be our God and Father: So than, conf 〈…〉 of God's love in an unregenerate hear, its like some unkind influences of the stars, that cause diseases and pu●i●factions. When Papists o 〈…〉 against 〈◊〉 assurance, that it b●ee●s contempt, neglect of means, and d 〈…〉, We Answer, Presumption indeed ●oth, and a vain pea 〈…〉, which wi●●●d men have of God's love; but in the godly it breedeth a 〈◊〉 like 〈◊〉, and holy f●ar to displeas● that God, whose goodness we so 〈◊〉 taste of. Examine therefore what the operations of this confidence are upon thee: PENNIES 〈…〉 thou her by take liberty in the ways of 〈◊〉? This its ungodly. Sixthly, It its not a c 〈…〉 arising out of spiritual conflict and agony: and this 6. its indeed a ●o 〈…〉 discovery of all 〈◊〉 confidences: carnel pr 〈…〉 of God's favour, it m 〈…〉 no opposition: 〈◊〉 man so carried away, never 〈…〉 to trouble of sin its, what the terrible d●●ts of the A 〈…〉 are, how difficult and supe 〈…〉 a work it its to rely upon God's promises; but all his joy and peace comes with a great deal of ease to him: but in the godly it its otherwise, I 〈…〉 my unbelief: so David's Psalms, what ebbing and flowing ●e hath, confident of God's savour at one time, than presently as much dejected and despondent: See how he expostulat●th, Why art thou cast down, OH my soul? still trust in God Now the ground of this difficulty and combat, its from the opposition every thing spiritual, hath to that which its carnal: an unregenerate heart doth oppose God's spirit sealing and comforting, as well as convincing and sanctifying. The easiness therefore that thou findest in having this comfort, may justly make thee suspect it: say, My quietness its from the Devil, else my heart would oppose it more, I could not get into a true Canaan, unless I went through some wilderness. 7. This carnal security its 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 persuaded 7. of God's love, though thou livest in constant ways of profaneness; though thou neglect 〈…〉 the exercise of all holy duties. Now remember, doth 〈◊〉 Scripture call upon thee to believe that God its pleased with thee? That he loveth thee? No, God's word commands thee clean contrary: it bids such mourn and w●ep: it calls upon such to believe that the threaten of God belong to them; that God its not their God; that their sins are not pardoned: O than, why will ye presumptuously, and wilfully believe a lie? Why do you apply promises to you, when you should do threaten? Thou must make a new Bible, a new Scripture, ere thou canst take any comfort to thyself: O therefore if thou didst know what thou didst, and how it its indeed with thee, what an alteration would there be? For all that quietness, horror and trembling; for all that jollity, mourning and howling: for that easiness to believe, thou wouldst found it most difficult; O, who can believe? Lord make me to believe. Use of Exhortation, To awaken, if possible, all such secure persons: Do not Use. the generality of Christians, as those of the Jews, glory in this, God its their Father? But how comes this about? Where its 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 its, as much as light from darkness, a wilderness from a garden. O how may the Ministers of God with Jeremy say, Our souls shall mourn in secret for you. Had we not as good set our shoulders to a great Mountain to remove that, as make men begin to search whether their peace be a good peace or no, their quietness a good quietness? O 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 its 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 Success, Prosperity, and Greatness in the world its 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, etc. THe people of Israel after a soar and dangerous voyage are now entering into their haven, after a wilderness full of troubles and dangers they are now possessing a land of Rest, a land that flowed with honey; but l●st they should surfeit of this honey, and jest this rest and quietness should be like that of pools, which breedeth nothing but noisome creatures, Moses its exceeding vigilant to inform them as of the great mercies God had done for them, so of the great duties he required of them: and this its the scope of Moses both in the precedent, and this present Chapter, with some others that follow. The mercies God vouchsafed to them are aggravated by an enumeration of the several wonders God had wrought for them, as also by a lively description of that Land and Country they were now made Lords of, Chap. 8. 7, 8, 9 called therefore the good land frequently, and its made a type of heaven, for the joyful pleasure of it, as if the Israelites now possessed of Canaan were brought into Paradise again; and for the full commendation of it the Scriptures expression its remarkable. Deut. 11. 12. A Land which the Lord thy God careth for, The eyes of the Lord thy God are always 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 its to take heed of all those sins, that fullness, 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 righteousness, because they were more holy than 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 righteousness and uprightness, amplified with their confidence therein; Speak not in thy heart, etc. The soul can talk to itself, and though man cannot hear what it speaks, God doth. Thus John to the Pharisees, Say not in your hearts; and the exhortation in a good sense its, to common 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 righteousness and uprightness of heart, by the former he meaneth all outward actions of righteousness, 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 God's grace, so its our possession of heaven. This their groundless apprehension to make outward blessings a sign of their righteousness, Moses confureth, by attributing this to other causes, as first, the impiety and wickedness of their adversaries; as for their righteousness it moved not God, but the horrid transgressions of the Canaanites, they provoked him: The iniquity of the Amorites was now full, not the righteousness of the Israelites. Another cause was God's Oath and promise, which he made to their fathers, whereby though he was not a debtor to their righteousness, yet he was obliged to his own truth and fidelity: Hence Deut. 7. 7. The original of all the blessings vouchsafed to them, its reduced to God's love merely, not any excellency in them. Now that this sinful persuasion might not abide in them, see how the Scripture followeth it over and over again in these three verses: Speak not that it its for thy righteousness, etc. ver. 4. Not for your uprightness, ver. 5. Understand therefore that it its not for thy righteousness, v. 6. That men are very prove to make the outward prosperity and ●ncrease which God giveth them, an argument of their righteousness, and so of God's 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 its admirable, the more testimony they think of God's goodness to them, and their own inherent goodness. For the discovery of the weakness of this prop, take notice first of these particulars. First, That prosperity, wealth and success, they are in themselves blessings, mercies, and so good things to be desired. Hence the Scripture doth so often use 1. Wealth and prosperity, good things to be desired. them as encouragements and incentives to holiness, If you observe these, you shall be blessed at home and abroad, see Deut. 29. and jest 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 God's Spirit, we see what Paul saith in the new, It its more blessed to give than receive, and he speaketh of it as a speech that the Lord Jesus was want 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 its made a misery and affliction: Aristotle made the outward affluence of wealth necessary to that Beatitude he speaketh of, but Christ his discipline its otherwise. Hereupon our Saviour when he speaks of several blessednesses to several graces, with spiritual happiness he reckoneth temporal, Blessed are the meek for they shall inherit the earth. Hence we read of the people of God praying for these earthly mercies, and we have a direction for it in the Lord's Prayer, when we pray for daily bread, which although some learned men understand of heavenly bread, and translate it supersubstantial, yet that hath no probability. It its true indeed the very petition doth much limit and moderate our desires, for it its after the great things that belong to God's glory; and it its but one Petition, whereas there are divers for spiritual 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 than, 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 immoderate grow polluted. Secondly, Although these are blessings and mercies, and so good things; yet 2. They sanctify not those that have them. 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? Richeses therefore are neither good or bad, but indifferent in their nature, and saith Austin, God gives wealth to wicked men, to show, that the nature of it its not good: and sometimes Are of themselves neither good not evil. to godly men to show that it its not evil 〈◊〉 their nature. Therefore these outward mercies are not good, as grace and holiness its, which makes them good that have them. Hence though they come to the godly from the grace of God, yet the Scripture never calls them grace, as it doth the fruits of God's Spirit; so that this may abundantly comfort those that are poor in the world, yet rich in grace. Thou hast the best good that its in all God's Treasure, in making the godly, he hath bestowed a greater blessing upon 〈◊〉 than if he had given thee all the richeses of the world: A man that hath gold, thinks not himself poor for want of clay or brass; so neither may a Christian that its in 〈◊〉 with holiness think himself poor, because he wants outward mercies. Those are good things which make us good. Thirdly, As outward wealth and increase are blessings, so they do belong by 3. As they belong to godliness by promise, so they are blessings. promise unto godliness; Godliness hath the promise of this life, and the li●●, 1 Tim. 4. 8. Look over all temporal mercies that are in the Scripture, and you shall find them made only to the godly man. Hence these earthly 〈◊〉 ●●ey are appendices to the Covenant of grace; when God promiseth to be our reconciled father, than 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 thiefs: Not, it its a dangerous po 〈…〉 on to hold 〈◊〉 〈◊〉 〈…〉 on and right to be placed upon godliness. The earth 〈◊〉 given to the children of men, saith the Psalmist, to all men as well as to the 〈…〉 lie; 〈◊〉 〈◊〉 〈◊〉 its a lawful, civil right, so there its a sanctified use, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All wicked men shall indeed answer for every mo●sell of 〈◊〉, every 〈◊〉 of drink, every penny in the purse, but not as if they were th' 〈…〉, only as 〈◊〉 〈◊〉 did not improve all they had for the glory of God. This its also of 〈◊〉 to the godly, 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 its, thou shouldest be no more without them than without these: Thou art rich in bonds and bills even wherein the Lord its obliged, though thou hast not the actual use of those good things. Fourthly, It its no wonder, that particular persons may conclude of their good 4. Wicked men have a right to worldly goods. 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 temporal felicity its a mark of the true Church: Would ye know (say they) what Church to join to? join to that Church which aboundeth in outward prosperity and wealth (say they,) and it cannot be (think they) that the Pope its 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 its a weak argument, and it hath no strength, but with carnal hearts that accounted nothing great and good, but what its earthly. Paul was discovered a faithful 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 its in a man to be high minded, and secure in his spirit, as if God loved him more than others, because he hath bestowed more of these earthly blessings upon him than others. They think that as God giveth them a higher place here on earth, so he will also in heaven: Especially this sin its committed by you of the City, many whereof have been blessed by a bountiful increase from little or nothing: you say with Jacob, With a staff came I over Jordan up to London, and now I am become two bands: You are above him in the Parable, his five pound gained ten, yours one penny a thousand, and do you not take this great providence of God to you as an argument of your righteousness? 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 do much more for you hereafter? Here its little true comfort in all these thoughts, as its to be showed. Fifthly, Although we cannot conclude grace by outward mercies, yet thus far 5. we must by Scripture say, that God out of a general love in a providential 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 diligent maketh rich, and truth and justice in our way its blessed by God to increase. Thus Austin attributed all the temporal greatness that the state of Rome came to, unto the justice of their commonwealth, but this comes only from a general 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 than though thou sayest, God hath blessed my diligence, my honest dealing? yet thou canst not say, This its the fruit of my conversion 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 read in the Scripture, that the poor receive the Gospel, Christ invited the lame and blind, That persecutions and afflictions are the way to heaven; They hear Christ said, Blessed are those that mourn and weep, and Woe 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 every poor man its not a Lazarus, nay, there are many times none more wicked, cursed, profane, and enemies to all goodness, than those that are in a low and miserable condition; A woeful thing it its indeed to have nothing but misery here, and nothing but torments hereafter. If thy poverty indeed were sanctified, thou wast more holy; humbly, heavenly, than that estate would not be contemned by God: he doth not disdain the prayer, of the poor, humbly and lowly ones; but than be sure thou art such a poor man as the Scripture speaks of, otherwise as thou many times here on earth wantest a crumb 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 Why outward prosperity doth not argue a man's good estate. R. 1. argue a man's good estate. And first, It may be demonstrated from the original or fountain whence they flow; It its not only from God's love, but his anger and hatred also: Sometimes God giveth men the outward comforts of this life in his hot displeasure; Thus Dives, it was God's anger to him made him rich: Solomon speaketh of this vanity, that many 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 so, but providencially it shall be so, Quandoque divitiae dantur ad panam, saith Austin; 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 hung him, to be his death, so the overflowing of mercies and comforts are sometimes the instruments of men's destruction: Do not thou therefore boast and grow lofty 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, greatness than others. The higher the trees are, the nearer to thunder and lightning. O what a difference did Dives in hell find from himself faring deliciously every day! Secondly, Therefore may not outward plenty and mercies be made a sign of our R. 2. Richeses and prosperity do wicked men hurt. 1. good estate, because they have always in corrupt hearts corrupt and sinful 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 aught to wish. As 1. Outward comforts in the plenty of them are apt to beget pride and loftiness 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 minded, but fear; charge them as if entreaties and mild persuasions would not do them any good, but charge them, and than that they be not highminded; all outward 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 unkindly, and sinful influences upon thee. 2. If these outward mercies deadden thy heart to the things of God, or the 2. exercise of those means of grace God hath appointed; O thou hast cause than to tremble in the increase of them. We see Mat. 13. that the cares of this world, and ceitfulnesse of richeses, did eat like a Cancer into the heart of those hearers that came nearest to godliness. They were next to the good, but these thorns springing up choke the good seed; so the Apostle saith, That some made shipwreck of their faith and conscience, because of their inordinate love to the world; Divitia a dividendo, saith one if they divide the heart between God and them, if they distracted in prayer, in duties, all thy profession of religion, its more withering and languishing, 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 apostatised, others that he did wonderfully abate in his former zeal, that he forsook Paul in his Pilgrimages and Travels for the Gospel, and betook himself 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 sayest, God hath blessed me thus much from nothing, God hath given me a great increase; 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? O it its an ill symptom 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 nothing. O therefore take heed how you boast yourselves in that which God abhorreth: Hath the increase of mercies been the decrease of duties? Its the flowing of wealth the ebbing of holiness? Than 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 millstone about the neck to press thee down, the latter will quickly justle out the former. 3. Than can outward abundance be no comfortable sign, when the means to 3. get it and the way to preserve it are unlawful, and such as the Scripture condemneth: The Lord many times suffereth unjust and deceitful 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 Jeremiah expostulated with God about this, no wonder wicked men thought the better 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 Heathens they have busied themselves, Plutarch and Seneca have on purpose debated this providence of God, Why it its many times so ill with the godly, and outwardly so well with the wicked: but till David went into God's Sanctuary, understood God's 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 its 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, God's 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 thinkest a demonstration of God's love to thee, its an argument of thy wickedness; when men come to great estate, presently we ask, How its it raised? as the Geographers dispute about the spring of Nilus: Outward mercies in God's way are sweet and comfortable, but in unwarrantable and unlawful ways, they melt like wax before the fire, and besides they sting like a Scorpion, and by't like an Adder. Thirdly, Therefore may we not trust in outward prosperity, because God 3. many times giveth a man all the good things he shall have in this life only; and afterwards there its nothing but everlasting woe and misery. Thus Abraham answered Dives in hell, Remember thou receivedst good things in thy life time. Now this its 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. O fear jest God give thee all thy good things in this life only! What a wonderful 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 its altogether happy. You may read in Judges about Gid●ons fleece, how that was first all wet, and than 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 thyself in horror, for thou hast much torment and wrath treasured up for thee, all its changed. Fourthly, Therefore may we not trust in these, because we many times abuse 4. them to a contrary end for which God gave them; he gave them to be instruments of much glory to God, and good to others. If God give thee honours, dignities, success, wealth, thou art to be glad of them no further than 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 serviceableness thou mayest be capable of thereby: But o how rare its this! Rich men are the greatest men in debt of all others; they are much to God, much to the public, much to others necessities; now what comfort canst thou take if God bless thee with these things, if thou dost not also find him making thee thereby instrumental to his glory? If thou keepest all the good mercies God vouchsafeth to thee, as the Aunts and Pismires do their grain and corn which they hid in their little hills, and as they say, by't it that it may not grow. Fifthly, They are not to be relied on, because though all power to get wealth 5. and prospero in the world, argue God its with thee, yet he may be only with thee providentially and powerfully, not graciously; As when Nabuchadnezzar conquered and prevailed; when Alexander become great, Augustus happy. God was with these in a mighty providential way, but not graciously. It its an opinion that God vouchsafeth to some men an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good success, so that they prospero in all their erterprises. Again, others though as prudent, as pious, yet never have good success. Julius Caesar was persuaded of this, when he said Caesarem vehis & fortunam ejus: and concerning Alexander it its observed, that his very pictures were successful; but Psal. 75. 6. doth well conclude this matter. Well, grant there are such men whom God will preserre, make rich, great, honoured, whether they will or no; yet all this argueth God its only with them powerfully, not graciously. Now it its no solid comfort to perceive God's power and assistance with us, unless we also find his gracious presence. Use 1. Of Reproof to those who desire these outward good things more than inward and spiritual, that say of all earthly greatness, as Rachel about children, Give me children else I dies; or as Chrysostom reproved some that would say, Give me that which its sweet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, although it choke me, give me wealth, greatness, power, although it damn me: alas the fading, vanishing nature of them should make thee temperate; these flowers will presently dies. You will cry out with Jonathan, I have tasted a little honey, and behold I must dies. 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 righteousness, for thy piety. Do not think this its, because God loveth thee more than others: Nay fear jest these mercies prove not like oil in hell flames to make it scorch the hotter. OH do not let thy heart run out Thus, God hath blessed me in my trading, in my buying and selling, in my erterprises and undertake; but withal consider how he hath blessed 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 than it its stopped. O 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 temporal. Use 3. Of Consolation to the godly, who it may be want many of those outward mercies the wicked have. Let them know they are no arguments of true godliness, or of God's dear love in Christ. If indeed thou hadst no portion in Christ, no interest in his grace; If thou hadst not gracious fruits of his Spirit upon thee; than thou mightst justly cry out, ah me, a wretched and barren wilderness near to cursing and burning: but now it its 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 necessary things, and God hath vouchsafed them to thee: O it its a sign thy heart its too carnal and earthly, that crieth for earth, when God hath given thee precious pearls! Though all be go, yet if grace be left in thy heart, and God be not go from thy soul, thou mayst abundantly rejoice. SERMON XXXII. That a man's leaving those gross sins he hath lived in its 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, etc. THis Text may be called like that place in the Israelites travails, Meribah, a place of strife and contention; The Arminian, Papist, and others confidently asserting a total and final apostasy from true grace, out of this Text. Nulla orationis svada, nulla argumentorum vis, its required for this, Textus per se lucet, say the Remonstrants. But you have the Orthodox as valiantly beating them out of this ground: What its the true meaning of the Text will appear upon a brief discussion; only in the general take notice of the excellency of this Chapter wholly spent in describing of false Teachers, manifesting their several evils of sin, and their several evils of punishment, which its so great that the Apostle Judas hath almost transcribed his who'll 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 wonderful truths, that were never heard of before, but indeed give noisome filth. 2. He compareth them to clouds without rain driven with the wind, which denoteth two things, First, Their vain ostentation, as the cloud seemeth to bring rain, but yet emptieth none; and secondly, their instability, They are clouds driven up and down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that its properly an impetuous turbulent wind; and as such clouds do both raise great tempests, and obnubilate the Sun, so do false teachers make heavy storms and troubles in the Church, and withal bemist the glorious light of the Scripture. A third description its from their affectation of great and swelling words. All tumours argue a windy inflammation. In the next place he aggravates their condition by the pernicious and damnable effect of their false doctrines, they do not only damn themselves, but draw a troop of others into hell with them. And this they do in a sly way, they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Fisherman or the Fowler, show the bait, but hid 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 its aggravated first in my Text, from the greater curse and wrath that will now befall them since their apostasy, than 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 its deciphered in what they have done, and the means whereby. The matter done by them, its to escape the pollutions of the world, that its, their idolatry and great vices, which formerly they lived in, betaking themselves to the true profession of Christ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its but once, and that here used in the New Testament, Jer. 32. 34. it its used by the Septurgint of more grievous and gross crimes, but Ezek. 33. 9 of the pollution of the heart only by covetousness. Bude us saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was piaculum, when a man had contaminated 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 corrupted air, whereby a general infection its 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, its 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 its the great Question, Whether these were truly regenerated or no? Those that hold the Saints Apostasy, say the Affirmative, and they press that word in the verse fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they did indeed escape; I confess that its all the probability, but divers have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 departed from universally received copies. Others therefore that are Orthodox, say indeed, These were regenerated, 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 wonderful change in the lives of these men, yet they were not inwardly regenerated, and my reason its, because the Apostle compareth them to a washed Swine, which though never so white, yet its a Swine still, her nature its not altered, therefore she will return to her mire again; So these though purified in their lives by the profession of the Gospel, yet were indeed in their natural 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 believers they were judged so. Beza better, indeed, that its comparatively with their false teachers, for they lived in all filthiness, yet counterfeited an holy life, but lastly they did indeed leave the outward acts of wickedness, as the Sow washed its indeed clean, but yet she its 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 regenerated, but yet changed in their lives from their former wickedness, and having no inward change, therefore it its that they fall, and falling their later end its worse than their beginning, partly because they sin with more knowledge and understanding, and partly because they sin with greater ingratitude and unthankfulness for further mercies; and partly because they stand not at a stay till they fall into some foul ways of doctrine or conversation: And thus much for the sense of the words. That a great change made in a man's life by forsaking those gross actual sins he Observe. once lived in, doth not presently argue such a man's conversion, or that he its 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, mayest 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 its cleared in the foolish Virgins, who are called Virgins, because they kept themselves from the Idolatry and pollutions of the world; yet foolish, because they had not oil. 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 Idolatrous pollutions, and they did it seriously, they were not gross 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 terror and sorrow of heart, but he its a Goat, not a Sheep in Christ's flock. I confess this sign seemeth to carry much probability with it; and commonly such men, who have superseded their lusts, found a great deal of comfort: they rejoice to see those fetters and chains of their legs, which once lust and the Devil had put on them, taken of. They were sins prisoners, and went up and down in their shackles, but now they are out of this dungeon. Considerations concerning the point. 1. 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 sins, casting away our transgressions, turning away from our evil ways, etc. Insomuch that wheresoever there its such a forsaking, such a turning, there seemeth presently to be the who'll nature of conversion to God. Hence James calls it, Pure religion and undefiled, to keep ourselves unspotted from the world. But all those expressions do but contain part of the duty; for every forsaking, every turning from sin, its not presently, a gracious turning to God, as its to be showed: Therefore think it not enough, That thou wast indeed once such a profaner, such a vain person, but now thou hast left all such courses: Do not thou say, Behold a true Israelite in whom there its 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 Coat may be rotten within. The reason why the Scripture describeth conversion by external leaving of sin, its, because hereby our hatred and loathing of it its made more manifest, and none can say, They cleanse their hearts, who do not also cleanse their lives: It followeth necessarily, That if the heart be washed, the outward conversation will also be washed; but not on the contrary, that if the conversation be unpolluted, the heart its. Secondly, An outward reformation of life, and forsaking of sin, may be from several 2. Outward reformation may proceed from several principles. principles. 1. From the grace of sanctification, which doth wholly altar, and change the nature of a man, putting new and spiritual affections, and inclinations in him, whereby he its carried out against sin from the pure love of God, and delight in grace; and forsaking sin from this ground, its only comfortable. 2. Another leaving of sin, its from the restraining power, and providence of God, II whereby bits and bridles are put into man's 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 its not so much blasphemed, others are not so much scandalised; yet it affords no true solid joy to him, that upon these terms only parts with his sins. 3. There its a repressing of sin by the dictates of Nature, and the power of Moral III precepts instilled into a man. Thus there its a famous story of an Heathen, who was a debauched and profane 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 than, if upon these three several stocks, the outward emendation of a man's life may grow, it behoveth every man, who hopes he its now turned a penitent and a convert, to inquire from which of all these his change its 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 than leave their accustomed 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 its the ground of all that malice, and hatred against the word of God, and soul-searching Truth, but only men's 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 Blackamoor to a white skin? Though therefore it be no sure sign, yet it its a great duty: we may go out to see it as a great wonder in a parish, Behold! 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 its to be acknowledged as a merciful work of God. When the word of God, though it 4. Yet outward reformation its a mercy. 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 awe and fear which God's word bringeth upon their consciences: so in that Herod feared John, and was thereby restrained from many sins, though not from all, its was very laudable. Thus King Josha, that kept from several wicked ways, as long as Jehoiadah the Priest was alive, it was a mercy. 1. For hereby several good issues flow, as God its hereby less dishonoured: a I Christian profane in his life, blasphemes the name of God; thy Oaths, Lusts are a kind of blasphemy against God: where therefore there its a forbearance of these, God its less dishonoured, let the grounds be what they will be. 2. Again, hereby God's wrath its not provoked so quickly against a people, to II destroy them with temporal judgements: Be not evermuch wicked (saith Ecclesiastes) Why shouldest thou dies before thy time? and thus for Oaths, Injustice, and Oppression, the land mourneth: Hence gross sins, are called crying sins, because they make a noise in God's ear, importuning for vengeance: now it its a mercy to a place when no such crying sins are committed, when God its not importuned to consume a place. 3. It its good, because hereby godliness hath a repute, and an esteem, and wickedness III hath a discouragement and brand upon it. The Scriptures speaks of an whore's forehead, and a face that could not be ashamed: Now it its well when God's Ministry hath brought sin into such an Odium, and matter of shame, that none of any ingenuity, any care, dareth commit any vile sin: and O that in all our congregations, 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 wickedness committed amongst them; but let not Jerusalem, or Zion, who its in the light, thus stumble in the day and fall. How much its it to be deplored, that where the Gospel its received, and the word of God read, and preached, every profane person should not be as much ashamed to show his head, as a thief when he its taken? 4. Here its this good comes by forsaking of sin, though not upon right principles, FOUR that others are not encouraged to imitate and do the like. Sins in the Text are called pollutions contagions, they have a pestilential infection with them; and because so, how good its it when this arrow doth not walk abroad that would destroy at midday! Certainly if we praise God hearty for the abating of the plague, or sword, which have such open mouths to devour, may we not much rather bless God for freedom from gross sins in the place where thou livest? If thou lovest thyself, thy family, thy relations, thou canst not but rejoice to live, where they shall learn from others to do that, which its according to God and his Law. 5. It its a mercy, because where such great impieties are restrained, there its lesle V grief, and trouble to the Godly. Esai cryeth out, Woe be to me, because I live among men of polluted lips: and David, Wo be to me, because I live in the wilderness 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 practices of the Sodomites: So that where God doth not work to regeneration, if yet he doth to restraining and binding up of men's corruptions, that their wickedness 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 always argue an interest in Christ, and an VI. evidence for heaven, yet such men shall have lesle torments in hell; their judgement will be easier. Thus Austin said, Camillus will be lesle punished in hell than 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 less punishment hereafter, than those that wilfully persevere in them. Let us in the next place consider, Why a mere forsaking of sin, or a reformation in externals, its not enough: and this will be manifest from several demonstrations. First, Because (as was intimated) sin may be left from forced principles without, 1. Why an outward forsaking of sin its no true sign of Grace. not sanctified grace within. Forced principles are terrors of conscience, grievous judgements of God, whereby a man its taken of from his sins, as a mastive its pulled of from worrying a sheep, and sucking its sweet blood, by putting read hot Iron in his mouth. Nothing but a flaming fiery sword can keep him of from sin, which he accounted paradise: But that which its comfortable reforming of a man's life, its when a supernatural principle its 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 its evil, cleaves to that which its 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 its matter of rejoicing. We see in nature, operations follow the nature and essence of a thing; therefore departing from evil its not kindly, till it come from a pure, and sanctified nature. Secondly, A mere leaving of sin, its not perfectly a touchstone of grace, because it may be done unwillingly, with great grief that we cannot keep our lusts still: And 2. this its a consequent from the former particular; for when we leave sin from forced principles, there its a great deal of reluctancy: Thus Pharaoh and the Israelites under God's judgements, they go from sin as Phaltiel was taken from his wife, They run crying after them to have them again. O, this its 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 minds they serve it: do not many cast away their sins, as the Mariners 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, than with great trouble of spirit they threw him away. Thus many use all means secretly, publicly to keep their sins, pled for the lawfulness of them, excuse the committing of them, till a tempest of God's wrath its so violent upon them, that they cannot hold them any longer: O, therefore if thou wer't once so and so, but now washed, now no such ulcers and sores are upon thee, consider with what willingness, delight, and joy in God this its done, if otherwise, say not, Grace its in thee. Thirdly, Therefore may not leaving of actual sin, be a good testimony, because this 3. its not accompanied with mortifying sin in the root, and in the body of it; For that only its the true forsaking of sin, which goeth to the very bottom of all, which layeth the Axe to the root of the tree, which endeavours to kill the dam with the young ones, which would destroy sin as they did Jericho, never to be bvilt again. Thus David repenting of those gross actual sins, goeth to the Fountain, his polluted nature and unclean, bitterly bewailing that: hence also the Apostle calleth for crucifying 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. Samson did but cut his hair, and when that grew, all his strength grew up again; if it had been pulled up by the root, than he had recovered his power no more, so it its here. If actual sins be only circumcised, pared of, and not a pulling them up by the roots, they all increase to their former prevalency again. Know than, it its not enough to dry up the streams, unless the fountain also be: see how the root and seed-plot of all lust, and sin in thy heart its consumed, and than there its hopes thou biddest thy sins be go 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 forbearance a while from sin afterwards inflame thee seven times the hotter: and certainly here aught our sorrow and hatred to be most vigorous, because here sin its in its strength and power. Fourthly, Therefore may we not take comfort from mere external reformation, because it may be nothing but the change of gross sins, into a channel of Spiritual, and 4. more refined sins. Now this its only to change such Tyrant-sins, but not the Tyranny of sin. The Pharisees they carefully avoided all gross Publican sins: they thank God, they are no drunkards, publicans, adulterers; but what than? they are proud, covetous, superstitious; they avoid gross sin corporally, but they greatly defile themselves with other sins spiritually. A man diseased with distillation of humours, if the Physician do not remove the humour, but divert it to some other part, that its more vital and dangerous, he doth not cure, but kill his patiented; and thus it its here, that flux of blood, that noisome sore of sin, which did run out in a bodily way, its turned now into a mental way of pride, self-confidence, self-righteousness; and thus as many times the drying up of sores and issues, strikes presently to the heart, and kills immediately, so doth the forsaking of gross sins fill thy heart with self-love selfd-elight, & hereby thy estate its more dangerous than ever. Fifthly, Take not comfort presently from thy leaving of sin, for it may be only a partial 5. and limited leaving, not an absolute and universal. There its many a man hath made a wondered 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 its still under the dominion of sin, and in Satan's snares. Thus Herod, 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 only son Isaak, and than God knoweth 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? Will't thou part with the fat cattles, as well as the lean? be impartial in this point. Sixthly, Escaping of worldly pollutions, its not always an argument of a renewed 6. nature, because sin may drive out sin, even as Divines say about popish exorcisms, when the priest calls out devils from men possessed, it its by collusion: the devil recedes not, because those exorcisms are of divine efficacy, but because hereby he would confirm people more in believing a lie. 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 devil. Thus divers Heretics have been men of unblameable, and excellent lives, that their seeming Sanctity may stamp the greater reputation upon their Heresies. It its Machiave's counsel to his great ones, That by all means they should get the name and repute of virtue 〈◊〉 though the thing itself be a burden; see than whether thy reformation of life, be not subordinate to carnal designs; if so, thou art but a serpent with a glistering colour, but a body full of poison. Lastly, This amendment of life its not satisfactory, because the means by which it its wrought, its not durable, rooted, and firm: It its said in the Text, by the knowledge of Christ: howsoever some would lay much upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet that its many times no more than a bore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 of the old man with all its lusts: Therefore examine, by what means art thou persuaded thus to reform? how cometh it about that thou darest not do as thou hast door? If it be only general, historical faith of matters contained in the Scripture, this its too weak and languishing; it its one thing to leave sin from mere 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, Use. 1. 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 Devil, that they are in a state of darkness, and bitterness; yet what its more clear? You need not have one from heaven come and tell you, your state its damnable, neither one from hell, with hell flames upon him, crying out, for such sins as you daily commit, Behold, I lie roaring and yelling to all eternity: If therefore any that its called a Christian, a believer, be thus a profane, an ungodly person, let him see the wrath of God written against him so evidently, that though he runneth he may read it. What its a Swine, though washed, under the sad doom of God's wrath? What than its 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 only to leave your sins, but upon such right grounds as will be of everlasting comfort: Cast away your iniquities, saith the Prophet; Use. 2. That implieth willingness, readiness, vehement detestation, never to receive them any more; but thy sins are pulled from thee, thy heart its the same, thy love its the same, unless God hedgeth thy way with thorns, that thou canst not follow thy lusts. Hast thou therefore left of all those evil ways 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 lie 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 devils were cast, but he cometh with seven worse afterwards, and finds 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 Salvation notwithstanding the easiness which men fancy to themselves thereof. MAT. 19 2● When the Disciples heard this, they were astonished, saying, Who than can be saved? HAving in several instances discovered the weakness 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 than 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 jealousy water to him, discovering his rottenness; he was a spurious brood of the Eagle, for he was not able to endure these pure Sunbeams, He went away sorrowful, 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 immoderately love them: they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed, because they possessed him, rather than he possessed them. He had much wealth, as we say, a man hath a favour, when that hath him, destroying and wasting his health. Upon this we have our Saviour uttering a strange and paradoxal speech to flesh and blood, Christ's words were miracles as well as his works, It its hard for a rich man to enter into the Kingdom of Heaven: compare this with Mark 10. and there are several aggravations; first, our Saviour saith, its hard; Mark saith, he spoken it with admiration, How hard its it? Than this he affirmeth with a vehement asseveration, verily, yea Mark saith, He looked about him, to signify he had some extraordinary thing to say, and therefore would have them attentive, yea the Evangelist saith, he sighed also, when he spoken this further he spoken this to his Disciples, though not rich, as appeareth by that compellation in Mark, Son, how hard its it, & c? as a tender father he bids them beware. In the next place Christ doth not only show the difficulty, but at last the impossibility by a proverbial speech, It its as impossible for a rich man to be saved, as a Camel to go thorough the eye of a needle, a Proverb in the Eastern parts to express 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 its implied in the phrase the more significant it its. Now this speech of our Saviour's its an hard speech, but thou art not to expostulate or contend with God's Ministers about it, for truth itself 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 notable operation on the Disciples, expressed first in their outward disposition, and than in their speech. In their disposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were stricken with amazement, it was with them, as if they had had some astonishing blow given them; & than you have their admiration, who than can be saved? This implieth that they thought before they heard this a very possible, if not an easy thing to be saved, but now they despair of it: But why do they say, who than can be saved in the general, and not rather what rich man? for of them our Saviour spoken, such poor men as the Disciples might be saved for all this. it its answered thus, though all men are not rich, yet all men have a desire and appetite after richeses, 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 rely on: So there its no man but he hath some creature or other, he doth inordinately affect, and that makes him a Camel with too big a bunch to go in the straight way to Heaven. That howsoever men may suggest to themselves many probable and easy grounds for Obs. Salvation difficult, and in some sense impossible. 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 invitations and manifold promises of his love, they thought it a very easy 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 impossible to possess Canaan, because of the tall Anakims' that must first be conquered. For the clearing of the Doctrine, let these three things be premised; Three things premised for clearing the Doctrine. 1. First, That when we say it its such a difficult and impossible thing to be saved, we do not relate to that natural impossibility which its in every man; for so not only rich men, but even infants newborn, it's as impossible for them to be saved, as a Camel to go thorough the eye of a needle; for seeing all are by nature dead in sin; we can no more put spiritual life in ourselves, than Adam could at first have made himself of a lump of earth, a living soul. We do not than fetch this impossibility of Salvation so much from the weakness of nature, as from the exactness of the way of grace, for our Saviour in the Text layeth not this impossibility upon the impotency and inability of a man in respect of original defilement, though this stream will by long wind at last empty itself 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 presently transgressed; and so when our Saviour saith upon this to comfort the Disciples with some hopes, with God all things are possible. Though it be universally true, yet it its more peculiarly to be limited to the matter in hand, God can levelly this Camel's 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 unregenerate estate, but even to a regenerated person, so that we may cry out, 2. What godly man can be saved? The work of grace its so exact, temptations are so great, corruptions are so strong, that we may say, Who of the godly can be saved? for though God's grace will give them to persevere, as Christ's 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, OH 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 shipwreck of his soul a thousand times over ere he could get into that glorious haven. Thus Peter 1 Pet. 4. 18. The righteous its scarcely saved, which although it be principally meant of temporal deliverance, yet spiritual salvation its by necessary consequence included. Thirdly, Although this be true, yet it must be acknowledged, that if we do 3. respect the grace of Christ, and his fullness, it its a very easy thing to be saved; for let sin abound in the guilt and power of it, yet grace in the justifying and sanctifying effects of it, doth much more abound. Hence God's mercy in pardoning its compared to the heavens, and our sins are but like the earth a punctum in comparison, Isa. 55. 9 or as a drop of the water to the Sunbeams, which its quickly dried up. In the fift of the Romans you have an excellent opposition between the second and first Adam, showing how much more potent Christ its to save, and grace to give life, than Adam was to destroy, or sin to curse and condemn; in which respect Christ its said to give life, and that more abundantly; now this its to be marked by the dejected, tempted heart, which seldom looks up to grace, but to all the difficulties that are in heaven's way. They cry out, OH never godly, never believing, never coming up to Scripture-principles; but they do not join God's power and their infirmity, God's grace, and their guilt together; They do not say, OH Lord, because this its impossible to me, Its it also to thee? Because I have sinned away my own grace, Have I also sinned away Christ's fullness? Therefore mind the strict qualifications to make thee walk humbly in fear and trembling, mind the gracious fullness of God's love and power to make thee full What makes salvation so easy to a man's natural thoughts. 1. of hope and comfort. Put the Camel's bunch and God's power together. These things premised, let us consider what are those considerations that make salvation so easy to a man's natural thoughts. And the first its, A representation of God altogether pitiful and merciful, without taking any notice of his purity and his justice, that he its a God Who will not acquit the guilty. This half representation of God unto a man's 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 dies, OH house of Israel; Who hath put pity into men's 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 God's sting as well as his honey, of his fury as well as his pity; The Scripture speaketh of his rejoicing in the destruction of the wicked, as well as pitying them; Do not thou therefore deceive thy own soul, by minding God's mercy merely. God's justice its to find out those, who have abused mercy, and he its a fire to consume as well as to give light. A second ground which makes salvation so easy, its the general offer and tender 2. of God's grace by his Word, whereby none seem to be exempted: Now if to this be added, a doctrinal opinion also, which doth abound in these days, viz. universal Grace, and universal Redemption, they now quickly persuade themselves the way to heaven its a broad way; but this Doctrine doth quite overthrew the Doctrine of a particular Election of some only to salvation, which yet the Scripture manifestly declareth, and it puts the who'll discriminating event of a man's self from others, into the hands of freewill: for if Judas have as much of the grace of God, and as much by the death of Christ, as Peter; the only reason why Peter doth repent and Judas not, its merely, because the one improveth his power 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 sin; 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 its thought easy, Because of a mistake about faith: O say they, 3. if a man do but believe, than heaven its his, Christ its his: as to him that believeth not condemnation belongeth. Now all natural men think it a very easy thing to believe, What, to trust in Christ with all thy heart? how ready its every unregenerate man to say, he doth it? And upon this it its, that the Papists charge us as making it such an easy pleasing way to go to Heaven; It's but believing (say they) and than all its well. But all this its a mistake about faith; he that saith, Faith its easy, never knew what it its to believe: To presume its easy, to be secure and self-flattering its easy; but out of the true sense of sin and deep humiliation for it to rely on God's grace; this the godly heart finds not to be done without many conflicts and spiritual agonies; faith therefore its made the work of God's Spirit, and it its that which the devil doth most oppose, because that doth most withstand him. Lastly, Therefore men make it easy to go to Heaven, They may seek that in 4. the last place, Live in all jollity, and than to cry, Lord have mercy on me at the last gasp its enough, because they wholly mistake what true Godliness and Repentance its. What godliness its they understand not, they think not of being borne again, of the pangs and travail the soul commonly its in, before it its thus form; They consider not the way to Heaven its a straight 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 continued in, were the way to Heaven? Certainly if this be so, than the Scripture speaks falsely, Straight its the way, Mat. 7. 13, 14. No, broad its the way, large are the paths, and few miss them; You therefore think it easy to be saved, because you take copper for gold, counterfeits for pearls; and thus a man may think himself very rich, when he its indeed very poor. Again, they mistake about repentance, for they think all kind of sorrow for sin, 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? Than blessed Ahab, godly Pharaoh, holy Judas, for all these more or less acknowledged their sin, and begged for pardon; But if thou examine Scripture, 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, OH Lord, I doubt I never truly repent, my tears are too salt to come from a contrite heart in a gracious manner. Now do but observe all those men who are secure and confident about their salvation, you may as soon persuade them a Blackmore its white, as they begin to have the lest doubt and suspicion about themselves; and you shall see its one of these pillars they lean upon, if this their foundation were razed all their hopes were go. Can you drive them out of this refuge than they would cry out, Men and brethrens. What shall we do to be saved? Let us therefore in the next place consider, why upon Scripture-grounds, Why it its impossible without God's wondered grace for any man to be saved. 1. it will appear such an impossibility without God's wonderful grace; for a man, yea a godly man to be saved; so that of all miracles, it will be the greatest, 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 man's heart its not in its natural soil. It's like an Herb transplanted and put into some ground it doth not agreed with. Now it's a wonder this herb of Grace doth not whither, alas the soil helps nothing to it. God gave command at first to the earth to bring forth grass; but alas our hearts cannot do so: Grace in our hearts its 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 certainly 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 Scripture saith he doth so often in temporal calamities. O than 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 child, and thorough security and negligence kill this poor infant of grace. 2. The impossibility of it appeareth in the several manifold works of God's grace, 2. 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 ways, this man would dies in the wilderness and never get to Canaan; now God's grace its various, There its preventing grace, whereby a man its kept from those many sins and temptations, 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, God's preventing mercies are more than his positive mercies. O therefore think, If the grace of God did not keep of this sin, this lust, this temptation, how had it swallowed thee up, as the Whale did Jonah! Again, There its protecting grace, and that its, when thou art in the midst of all temptations, yet grace defends thee, and thou sinnest not; we wonder at God's miraculous deliverance to Daniel, who was kept alive in the midst of roaring Lions. Alas God doth no less 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. It's a remarkable expression of the Psalmist, mercy d●th compass the godly, Ps. 32. 10. its a Court of guard against all those assaults that our spiritual enemies would make upon us. There its also quickening grace, whereby the principles of holiness are daily blown up and enlivened; now if this bellowss were not always blowing, if this were not always filling our sails, we should lie like so many dry bones; This wind must arise ere they can come together. David found the necessity of this, when he so often prayed, That God would quicken him. Thy very graces would lie & rust away, were there not this exciting grace; Do not the people of God fall into divers lethargies and hurtful sleeps, because of the want of this. Again, there its cooperating grace, which goeth along with us to do, as well as to purpose in our heart: It's God's 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 laziness or distractions interrupted, but grace carrieth us out to the work itself. There its also corroborating grace, whereby the principles of holiness, being weak and unsteady, are confirmed and strengthened more and more; for grace though it keeps us from sin, yet carrieth us on to holiness weakly and faintly. Thus he prayed, I believe, help my unbelief, Mar. 9 24. Thus the flesh lusteth against the Spirit, and the Spirit against the flesh, that many times they do the things they would not, Gal. 5. 17. Paul calls this to be strong in the might of the Lord; and I can do all things through Christ that strengthens me. Paul hath a kind of omnipotency, and to him all things are possible, because possible to grace which enableth him. Lastly, There its 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they are often put one for another. It's not of the essence of grace to continued always in the subject where it its, for than Adam and the Angels could not have fallen. It its therefore a distinct work of grace to give perseverance from the first infusion of it. 3. The impossibility of it its seen in those sly insinuating motions of lust that do still 3. abide in the heart of the most holy men. Insomuch that it its a wonder all the sweet fruit of thy soul its 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 subtle working of original corruption, Jam. 1. 14: it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entice a man away, with a sweet or profitable bait hiding the hook, and it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draw the heart aside from considering all those arguments and motives that would make him forbear sin; now that this spawn of sin which would quickly prove Serpents and Cockatrices, its not destroyed, appeareth by Paul Rom. 7. How strong and unruly doth he find those remainders of sin in him, that were it not for God's grace ready at hand to heal him, Paul's soul would quickly become as noisome through spiritual sores, as Jobs body through bodily ulcers. It's a wonder than that every man its not a Cain, a Judas, considering what fuel there its in every man's heart. 4. The impossibility of salvation without grace, appeareth in the temptations that 4. are in lawful things; Insomuch that when outward gross sins could not damn, the immoderate love of lawful things hath been like a millstone 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 secret poison, whereas gross sins destroy by open sword. One of the Ancients in a vision saw the world full of snares, and so it its; a shop its a snare, wife, children are snares. Our Saviour on purpose showeth this in that Parable, where those invited 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 than every thing we touch its like pitch, every thing we meddle in its ready to entangle us, who can be godly, and so who can be saved? This wrought to an extremity upon some, that thought unless they gave over all worldly employments, and spent their days in cells 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, subtlety and power of the 5. devil against a man, especially if godly, Ephes. 6. it its with principalities and dignities in high places, and Satan hath desired to winnow you. He chooseth out the godly in a more special way to undo them, Luk. 22. 31. There its two things in sitting or winnowing, the one its concussion and tumbling of the corn and chaff, or refuse together; the other its 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 thiefs, was miserably wounded, being left half dead, if it may be applied to a man's spiritual estate, its not meant of him before conversion, or in his natural estate, for he its 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 6. 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 its all this? that these warm clothes, 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 Paradise would quickly become a barren wilderness: 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 soap to refine us, so much fire to get out dross? They are like the beating of the garment to get out the dust and moths; now than if there should not be such a continual praying, preaching, purifying, who could be saved? What godly man would not become like a standing pool full of mud and filth? so that salvation its a prize hardly obtained. 7. The impossibility appeareth, in that there its requisite a presence of all graces, and 7. a proportionable cooperation of them. Now without God how impossible its this, Add to your faith temperance, etc. 2 Pet. 1. 6. If any one of these be lacking, it its a monster, not the image of God. Hence so many have come near godliness, been very like it, but have proved apes only, not really good; as there must be a presence, so a cooperation also. The Scripture commands the putting forth of such graces that to mere 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, godly sorrow and godly joy together, we must have prudence and zeal accompanying one another; now who its godly if these things be so? 8. This will appear in the miscarriages of so many, who have put fair for heaven, 8. and yet fell short. O if grace and salvation had been an easy haven, men could easily have got into it! why have so many suffered shipwreck in the haven's mouth? What was Judas, what was Jehu, what the foolish Virgins, what the second and third kind of hearers? Did they not do much and suffer much, and yet at last proved blazing comets ending in slime, not fixed stars? O me thinks you should all stand and tremble to see them wallowing in their soul's blood, as they did at Asahel in his body's blood. 9 The strict and accurate endeavours of the godly, argue they concluded on this principle, 9 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 body, saith Paul, jest 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. It's 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. FOUR Wherein its handled the Nature of sanctifying Grace under the Title of Regeneration with the counterfeit thereof. SERMON XXXIV. Showing what the New-Birth or Regeneration its. JOHN 3. 3. Jesus answered and said, Verily, Verily, unless a man be born again, he cannot see the Kingdom of Heaven. OUr work formerly hath been to show the possibility of knowing ourselves to be in the state of grace, as also the lawfulness of proceeding by signs: We have also discovered what are true signs, and what insufficient. The next thing therefore in order its to handle the nature of the state of grace, which because the Scripture expresseth in several 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 its in a most lively manner represented the ignorance and stupidity even of the most learned and knowing men about the work of regeneration; and certainly it its 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, unless a man be born again, &c, than 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 its the occasion of these words, implied in that, Jesus answered, for it doth not appear to what words of Nicodemus Christ doth answer, and therefore the ground of this speech seemeth very difficult to find out. In the New Testament to answer its sometimes no more than to begin to speak, not denoting 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 mere Prophet only, Thou lookest upon me only as a man sent from God, verily thou canst not perceive or discern any more, unless thou art regenerated. Others think more probably that Nicodemus after that honourable compellation given our Saviour, did than inquire how he might be made partaker of the Kingdom of heaven, only the Evangelist did not relate it, because our Saviour's answer did sufficiently manifest it. We come than to the Proposition, where its considerable, 1. the subject, than the attribute: The subject, unless a man be born again, wherein mark the universality, unless a man, he doth not say, Unless 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some make from above, as it its used afterwards in the Chapter: but it's plain that it signifieth as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the reply of Nicodemus, how can a man be born the second time: The attribute its, he cannot see the Kingdom of God, that its, possess it, as the Latinists say, cernere haereditatem, by this its meant, not the present dispensation of grace, but future glory in heaven. Without regeneration there its no salvation. Observe. No salvation without regeneration. It its 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 show what regeneration its, and I shall do that first negatively, than positively: What it its not. What regeneration its not. 1. And first, It its not as Nicodemus grossly conceived, a second entering into the womb; It's a wonder that Nicodemus a learned man, not in Aristotle, or human 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 apprehended no better: but though a man could in a natural way be born a thousand times over, yet such its that abominable defilement and pestilential contagion in every one, that this natural being can be no more made glorious in heaven than a black coal a glorious Star. Thus our Saviour afterwards showing the ground of regeneration, saith, That which its born of the flesh, its flesh. What a folly than its it to glory in a man's birth, a Prince, a Nobleman, a Gentleman by birth! for though these have privileges among men, yet they do not exempt from curses before God: O that those who glory in their blood could discover well the works of God's Spirit in them, and this its universally true, even of those who have excellent, ingenious, good natures, such as Bonaventure of whom by an hyperbole it was said, In hoc homine non peccavit Adam: This good nature, this kind, this ingenious nature must be born from above; It must not only have external culture and dressing, but internal alteration, and without that it burneth in hell as well as others. Secondly, It's not, in another extremity, to have a new physical being, As not to loose the essentials we had of a soul and the faculties thereof: some have confusedly 2. talked of a transubstantiation into the being of God, and tells us of a strange deification, or being made God with God. These men have affected uncouth and obsolete expressions, as the Paracelsians do in Physic: Not, though born of God, yet not made God, only we have the image of God in us, and that which its by way of substance in him its only by accident in us. It its 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 lest in words to err, (for some excuse his sense) when he said, The substance of a man its corrupted, and so his substance must be changed. It's true the Scripture useth such expressions to show how real, intimate, and fixed the work of grace its; It's not a notion, it's not a fancy; Not more than to be a man, to live, to speak, to eat its. Thus grace where it its, makes a wonderful alteration, though not in the essence, yet in the qualities and operations of a man, so that in a Theological sense he its wholly a new man, he its not the same he was: and this its discovered as really and powerfully in him, as when Adam out of nothing was made a man: Take heed than of being in the number of those who accounted all the change wrought by God's 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: Not, The Scripture would never call grace by such real powerful names, if it had not also as real and powerful effects: so that regeneration its a real, supernatural change in a man, as when of dead a man its made alive, of foolish, wise; not a relative change, as when a man its made an Husband or Magistrate, wherein his principles and heart are not altered. Thirdly, It's more than an outward acceptation and acknowledgement of the ways of Christ. For though this seem to be a great conversion, dead men begin 3. to live, yet our Saviour extendeth his sense further: so universal and general as corruption hath been, so extensive must the restauration of the soul be. The Jews called their Proselytes recens natos, newborn; but to be a Proselyte externally, not inwardly changed in our natures, its not this regeneration in the Text: Therefore this new birth its the greatest riddle in the world, even to those who may outwardly very readily submit to the ways of Christ: why than do men rest satisfied in this external profession, as if nothing else were more required? May not Christ look upon thee as he did on the figtree, see leaves but no fruit, and so eternally curse thee? Thou, though turned from Paganism or Popery, yet art not newborn, till God hath changed that Tiger's nature of thine into a Lamb; say than, OH Lord, I do not only desire new eyes, new ears, new hands, but a new heart, and a new nature. Fourthly, This its not that moral and civil deportment of a man's self, which may be attained by human precepts and helps of Philosophy. Although Heathens 4. 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 its fare short of that heavenly and spiritual birth the Scripture discovers, so that as our Saviour of all subjects thought this most necessary to insist upon with Nicodemus: the like aught the Ministers of God's Word to do: for seeing all people generally are so full of self-righteousness, please themselves in a moral, ingenious carriage, this aught again and again to sound in their ears, Unless a man be born again, he cannot enter into the Kingdom of Heaven. Now though this be so confessedly neceslary by Scripture grounds, yet who searcheth deeper into his heart, and who looketh further into his own soul, than a mere external righteousness? if this were so, regeneration might be found in Aristotle's and Plato's School, as well as Christ's, but its the property of God's word only to beget this new nature in us: Our Saviour meaneth not, unless a profane man only be born again, but also unless a mere civil man, and outward virtuous man be born again, he cannot be saved. Fifthly, Neither are those common gifts and graces which sometimes are bestowed upon reprobates, this regeneration: Judas was not born again though he had 5. power to work miracles, and was enabled to preach the Gospel of Christ. It its not with man as trees, every leaf and blossom argueth some life in the tree; but not in man, every ability to preach, to pray, though with great approbation, doth not manifest supernatural life. These indeed come from Christ enabling us and assisting 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 deficiency, sometimes by redundancy, and sometimes these have pains and pangs of heart, their souls are in travel, as if Christ would be form in them, but at last there its nothing but wind and emptiness, the issue of them, so that if you consider what this regeneration its not, you will find excluded from this number, most of those who yet externally accounted themselves in Christ's flock, and children in his house: do not therefore judge spiritual 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 garlands of flowers that were upon the beasts that were near sacrificing: O but how its this work of regeneration and gracious mercy of God now neglected? Who attendeth to it? Who in the midst of these several opinions that fly abroad in the world, mindeth this necessary thing? In the next place, let us consider wherein this lieth: and that in the general we Wherein regeneration lieth. may say its the restauration in some measure of that image of God, in which we were created: Adam was made after God's image and likeness, Gen. 1. 27. holy as he was, Eph. 4. 24. called therefore the Son of God, Luke 3. 38. This consisted in an universal rectitude of the who'll man, in an holy frame of all the parts, faculties, and affections in a man: now when Adam fell, this curious workmanship was broken to pieces; no part, no affections could do their duty: grace therefore regenerating its to restore and repair these breaches again: The blinded understanding its enlightened, The contumacious will obedient, The stony heart softened, The unruly affections crucified, so that this grace of regeneration makes the most excellent alteration and wonderful change that can be. It's far more than raising the bodies out of the grave, and making them incorruptible and glorious, and certainly if the people so wondered to see a lame cripple walk, a blind man see, how aught we to admire the greatness of God's power in this supernatural change? Now this Image of God had these remarkable things in it; There was an universal harmony and proportion of all graces; for it its not the Image of a man if there be only the head or the hands, there must be the proportion of the who'll body; so in this work of regeneration there must be an universal alteration: Every part must be born again, as well as every part its corrupted and every part shall be glorified. Than again in this Image there its likeness and resemblance, for so to be an image, its 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 loveth, 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 its, merciful as he its, righteous as he its, though with a vast disproportion. Lastly, There was connaturallity and suitableness of this image with man's nature, insomuch that Divines call that righteousness natural, not in respect of the principles from whence it came, for so it was supernatural, but the subject unto whom it was a due perfection, supposing God's will to created man for the enjoying of himself, even as his soul also may be said to be due to him; Now although this regeneration be to us supernatural, and wholly of mere grace, yet when it its in fused, it makes such a change that the ways of God are a delight to him, I delight in the Law of God in the inward man: There its a sweet proportion between the heart that its made an holy subject, and the Law of God which its an holy object. 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 supernatural principle, fixed, and permanent; It giveth a man esse supernaturale, a supernatural 1. being: Therefore its 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 fountain, to a foundation; and now for want of this, we see so much inconstancy and unsettledness 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 becomes thus a rooted principle in us, than though the winds and storms blow, a man will continued firm: Aristotle observed some men had a disposition to moral 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 ways soever it falleth, it will stand sure: You have some bruit creatures that act many things like men, but because they have not an human nature they are still brutish, and so many things may be done in the way of holiness, which yet come not from that inward principle of renovation, and therefore its but copper and not gold: O let us not than 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, settled one's by way of life in thee? than art thou born of God. Secondly, By this means a man doth participate of God; and whereas we cannot be like God in his greatness, infiniteness, omnipotency, we are like him in this, 2. Be ye holy, for I am holy: Leu. 11. 44. As therefore in God, the Angels, of all God's attributes do especially celebrated that, Holy, Holy, Holy, Isa. 6. 3. so of all considerations in man this its his greatest glory: it's not wealth but holiness, it's not honours but holiness, it's not prudence and wisdom, but holiness. This new nature its a participation of God (so far as creatures can partake) in that glorious attribute of his: Magistrates they are called Gods, because of that external authority 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 calls it bearing the image of the heavenly, 1 Cor. 15. 48. Hence come those expressions of setting our affections on things above, and sitting with Christ in heavenly places. This its a wonderful elevation and lifting up of the nature of man: As the human nature of Christ was infinitely glorified to be hypostatically united unto the divine nature, so it its a great honour for man to be graciously united to Christ, whereby as the branch receiving juice from the Vine, brings forth fruit suitable to the nature of the Vine, so the soul engrafted into Christ produceth operations suitable thereunto. Thirdly, Hereby the work of 〈◊〉 grace its manifested to be a real, active, working thing in a man: for why its it compared to life, to a new birth, to a fountain, but 3. only to show that these things are not imaginations or dreams, but carry along with them real operations? As a man cannot have fire in his bosom, but he will quickly find it scorching and heating there, so 〈◊〉 man cannot have this new nature infused into him, but it will incline and move the soul, not suffering it to lie still: see what a fire this kindled in David's, and Paul's hearts, therefore the spirit of regeneration, Isa 4. its compared to 〈◊〉 spirit of burning, which like fire consumeth the dross, a godly man its said to 〈◊〉 rivers of water running out of his belly. It's true the people of God are som● 〈…〉 es in desolations, in desertions, they feel no life, they apprehended no power of 〈…〉 e upon their souls, and than they look upon themselves as dry bones, withered 〈…〉 anches: but this its for a while only, this its a temptation, and afterwards the 〈◊〉 of grace will manifest itself more: The Tree though it hath life in it, yet in the winter buds not, blossoms not, so neither may that principle of grace discover itself in its good effects, and than it doth not hold, that a good tree may be known by its good fruit: Thus Austin in his confessions doth acknowledge these real and powerful motions of God upon his soul. Fourthly, Because his nature its 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 4. its (saith Aristotle) so its he affected, so he speaks, and so he lives; When therefore thy life its supernatural, so thy affections, thy word●, thy conversation its also: The life that I now live, its by faith in the son of God; saith Paul, Gal. 2. 20. O this its 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 argueth thee to be in the state of bitterness still. There cannot from a sweet fountain come only bitter streams, so neither can there come from a refined spirit only corrupted actions. As the thorn cannot sand forth grapes, so neither do grapes sand forth thorns; why than if thou art born of God, dost thou discover so much of the old man in thee? why its the Egyptian in Canaan? this its as the Father said, for coelum pluere gehennam, in another case: did grace and Christ devil in thy soul, were it possible that thy heart should be a den of lusts, and a cage of unclean imaginations? shake of therefore all negligence and lukewarmness, observe how thou art changed, whether it be otherwise with thee than what thou hast by nature. Fifthly, As the actions of this newborn man are new, so are his desires, comforts, 5. contentments: Whereas before he could with the Prodigal be content with busks, now nothing will satisfy him but his father's mansion, and his father's feasts. Take every natural man, while unregenerated, as he knoweth no other good, so he desireth no other than that of the creature, as Moles love the earth, and the Swine draught. Thus while we are corrupted in our estates, we mind only earthly things, but when this great change its made, than these cockelshels are grown away; than the favour of God, the light of his countenance, society with him, and enjoying of him, are the only desires of his soul; Thus David 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 wealth, great and honoured in the world, but to have the light of God's favour shine round about thee. Examine therefore thyself. Dost thousee the glory of the world, and thou fallest down to worship it? Dost thou in the increase of worldly comforts say, It its good for us to be bore. Than fear thyself, say, When I was a child, it's no wonder, I thought, spoken as a child; but when a man, other apprehensions came in: When thou wast unregenerated thou spak'st like a natural man, thou thoughtest like him, but now God hath made thee a spiritual man. Sixthly, Being thus new born, he its carried out with afiliall affection in his obedience to God: All his service its sweetened with a great deal of love, delight and joy. 6. What he doth for God, he doth it not slavishly, servilely, as heretofore, enforced thereunto, but from an Evangelical and kindly principle within. Thus those that are new creatures are said not to be under the Law, but under Grace. The Law its a rule to them, so they are under it, but the Law its not only a whip and a scourge to them, so that they should pray; hear, do things out of constraint: yet this filial confidence and love its also accompanied with a reverential fear, and holy awe of God, so that from the one he its encouraged, from the other he walketh humbly. Now from this spirit of Adoption all our duties should arise. Prayer its but a bitter crab, or a wild grape, unless the Spirit of Adoption sweeten it, and so of all other duties; if than we be born of God, his presence, his favour its dear to us, our approaches unto the Throne of grace are with holy assurance, we call God Abba, Father, by ingemination, to show partly the efficacy and intention of this spirit upon us, and partly the opposition that its made by the guilt and blackness which its upon our own souls. Seven, Where there its this new-birth, there a man its not only above sin, to eschew and hate that, but also above the world, and all immoderate affections thereunto, 7. Eph. 3. it's called the life of God, not only because he works it, but because it imitates 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 its dear unto us, Mat. 10. 37. so that it its a poor thing for a man thus regenerated to say, he loveth God more than sin, more than the lusts of the flesh; he doth also embrace him more than outward comforts in the world; Thou therefore who hopest thou art a child of God, why its 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 delighteth in: Do not than labour after an impossibility, which its to serve God and Mammon, to bring heaven and earth together. Not 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 hung in the empty air, but hasteneth to its centre, 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 its inexpressible: He that its thus born again, cannot declare 8. how, so our Saviour afterwards, The spirit or wind 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 its made in his mother's womb; so neither how admirably God doth put these inclinations and dispositions into his soul: How its it that he who was backward, yea, an enemy to what was good, yet now with all delight follows it? motum scimus, modum nescimus, we find these great changes made upon us, but cannot declare how: From this also it cometh about that we cannot express it to another, only experimentally feel it in ourselves: As a man cannot express to another what it its to live, only he feels the motions of his life in himself: Thus also he cannot tell to another what that new life, that new birth its, what that power of God its which he hath felt in his soul: but saith as the blind man to the Pharisees concerning Christ, I know not how he made me who'll, only this I know, I that was once blind, do now see, Joh. 9 and so here, I know not how it cometh about that I am thus altered, I cannot tell how I am changed, only this I know, I that was not afraid to sin, now I am; I that did not delight in God, now do. Ninthly, In that the Scripture calls this regeneration, a birth again, It's a metaphor, 9 A resemblance between the natural and spiritual birth. I and so would give us to conceive some resemblance between the natural and the spiritual birth, I shall touch upon some most evident. First, Here its 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 natural selves much less can we make our supernatural selves; so it also manifesteth the great power and efficacy of God's grace, which saith to us as unto dead Lazarus, Come forth out of the grave of sin: Every godly man its an Isaac, a child of the promise, for he its born only by the mere power and grace of God: Man's freewill its Sarahs' dead womb; It its 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 virtue 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 its none? This its good to be observed, for there its scarce any doctrine more pernicious to the glory of God than this, whereby we shall be Creators of the new creatures. We cannot make a fly, and yet we think we can make ourselves godly. O therefore look up to heaven, and say, OH Lord new make me, new created me. Secondly, The seed or means by which this new-birth its accomplished, its the Word II of God preached: Thus often, he hath begotten by his word, Jam. 1. 18. and it its that whereby we are quickened; Take all human eloquence, all Philosophical precepts, they do no more than the Prophet's servant to the dead child, 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 busy to persuade men by; they turn not, or altar the heart. The Word of God its that two-edged sword, its that fire, that hammer, that seed, that Manna, which serveth to subdue sin, and to quicken up to grace. O therefore how careful should people be both to get and to live under the preaching of God's Word! This its the wind that must make dry bones live: This its the voice of a trump, that must make the dead come out of the grave. How mean, impotent, contemptible, men may esteem it, yet God hath appointed no other means to convey supernatural life, but after this manner. Therefore where no vision its, the people perish, where no preaching its there cannot but be a worse judgement than 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 natural birth its with many pangs and troubles; In sorrow they III shall bring forth, Thus also its this new man wrought in us with much agony and trouble, many a heart-ach, many a violent trouble of soul, ere Christ be form in us. Hence as when Christ was born all Jerusalem was troubled, so when this new life its 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 terrors in the heart. Besides that Christ and the way of grace may be the more welcome and precious, God's spirit its 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 burdens, that so there may be the greater joy for this manchild that its born. A woman 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 moulded without several pangs, yet we do not limit this to such degrees, nor to every person in such a sensible manner. Fourthly, As this natural life at first infused its the root of all vital actions, and IV. if any thing proceed not from this, it its dead; so this supernatural life its the foundation of all vital actions in grace, and whatsoever its not from this root, cannot be called a living action. If a man prayeth, if he heareth, and this not flow from the principle of regeneration, it its 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. Therefore this its 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 performances, 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, because 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 prophesied, not knowing what he said. So that regeneration in holy duties its 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 Obstructions hindering men from the knowledge of the necessity of this, and desire after it. 1. the necessity of this, and an earnest desire to obtain it. The first its, Ignorance of that woeful depravation and defilement which its upon us through sin. As long as men know not themselves to be beggars, they will never cry out, unclean, unclean. As long as Nicodemus knoweth not that he its altogether flesh and in his sins, the who'll doctrine of regeneration its a mystery. Men therefore 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 its much to be feared that generally people are in a wrong way to heaven; they think the flesh and blood 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 thereof, and the first rise of this calamity its because they are ignorant of Original sin. The second obstruction its, A self-fulness, an heart puffed up with human excellencies, 2. which indeed are but as the grass and the flower of the field; for so Peter having spoken of this incorruptible nature we attain unto, he maketh it more excellent than any human power, prudence or righteousness, 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 especially to pr●claim aloud, as to make way for Christ, was that, All flesh its grass, which the Prophet understandeth not so much of our mortality, and vain ●ives, as of our righteousness, human 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 Schoolmen, men of great parts and strong abilities, we shall find very little, or nothing at all of Regeneration; yea, if we read the Popish Authors whether Doctrinal, or Devotional, we shall not find any thing at all about this new Birth; and whence its this? Because some of them are busied with high and sublime Disputations, some in the external Rites and Ceremonies of Religion, and these puffing up the heart in a fleshly manner, they are no fit Disciples to receive this great Truth about Regeneration. Use 1. Its there such a necessity of Regeneration, than let young men and old Use 1. men, rich men and poor, profane and civil, have their ears 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 Doctor and Master in Israel, and art thou not convinced of this? O blind souls, how near are you destruction, and you are not ware of it! Thou canst in time of sickness, 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 its still to do within; say once therefore this Text unto thy soul, Unless I be born again I cannot enter into heaven. Born again, OH Lord what its that! Was ever such a thing done upon me! O I fear the contrary; if I were born of God, I could not grovel 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; o, but how shall these Children of yours curse the womb that bore them, and the breasts that gave them suck, if they have not their new Birth? Use 2. Its the Word preached thus the means of this new Birth; than let us Use 2. lament the miscarriage of the Ministry 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 its the reproach and grief of the Ministry, but it's no Argument (as some would enforce) of the nulli●y, or unlawfulness of it; or if it be, it will prove their Ministry who use this Argument as unlawful as any. This its 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 its the Word preached in vain, and people hear in vain, where this great alteration followeth not: The profaneness, ignorance and universal unsavouriness in men's spirits, do sufficiently proclaim to all the world, that the Lord hath given us dry breasts, and miscarrying wombs. SERMON XXXV. Showing how ignorant men of great Learning and outward Righteousness in the world, may be of Regeneration. 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 observable things in this colloquy with Nicodemus, that should not be pretermitted: I shall therefore in the next place, discourse of the ignorance and stupidity 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 gross blindness in this point, while he discourseth with our Saviour. First, He understands our Saviour of a natural birth again, by going the second time into the mother's womb; our Saviour therefore confirmeth his assertion the second time, and withal 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, show the work of regeneration, and for all this, Nicodemus its 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 insultation, but to humbly this Pharises, who being puffed up with the opinion of his learning and righteousness, could not at all discern of this grace: now our Saviour's reprehension its 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 Master? Or that Master? As if this Nicodemus among all the Teachers in Israel had the greatest repute: Than, Art thou a Master of Israel? A people that were especially called by God, and taught by him; the most knowing people of the world in respect of God's 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 bore historical knowledge of it: So that this speech of our Saviour's its a sad rebuke, and reproach to all the carnal wisdom, and self-righteousness of men, which its like the Bat or Owl to the Sun, when it cometh to these spiritual things. I have observed that men in discourse, will merely apply this to ordinary 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 its, this Text should be matter of fear and trembling; for it doth discover the horrible opposition and enmity that its 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, abilities, wisdom, quick apprehensions in the things of darkness, matters of sin, and the world; but in the things of God, they are stark blind: therefore saith our Saviour. If I tell you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly? The sense its, If when I speak of regeneration by earthly similitudes, and expressions obvious to the sense, you are not able to apprehended them, How than 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 Righteousness Obs. in the World, may yet be grossly ignorant about this great work of Regeneration. 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 its a most requisite, yea, necessary thing for every Minister that its to 1. Introductory particulars. A Minister should be inwardly acquainted with this Doctrine. be a Teacher, and guide 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 Master 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 its to beget men anew unto God, how can he be skilful in that office, which its wholly unacquainted with the end of it? It its true, that opinion of the Donatists: That an ungodly Minister its never used instrumentally to the regeneration of others, its rejected as false. Judas, and those who preached Christ out of envy, might be serviceable to bring others to Christ, else Paul would not have rejoiced in it, Phil. 1. 19 although this it may be its very rare; and as God in the Old Testament would have no Minister with any bodily deformity, so in the New, without any soul-deformity; he must be unblameable: we do not therefore dispute of the possibility, but it its 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 its the auditor's duty, as our Saviour 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 doctrine, because of the bad practice of the teacher, its as Austin well saith, as if a traveller that seethe the post in the high way, that hath an hand to direct him on his journey, should not go forward because the post that directeth him doth not go forward. But though these things are so; yet it its a wondered uncomfortable and deading thing to live under that preaching, which its 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 only by hearsay, or by books, not by experience in his travels. The Minister 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 its necessary learning, more than all human knowledge, though that also be requisite. Secondly, There its a twofold knowledge of regeneration, the one its merely speculative, 2. A twofold knowledge of regeneration. and theoretical, the other its Practical and Experimental. A Speculative knowledge, its when a man its convinced in judgement by several arguments and reasons, that there its a necessity of regeneration; but this knowledge its not like Aaron's oil, that descends from the head to other parts, but it only 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 mind, 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, etc. could not easily be convinced in this. But Nicodemus doth not only question the necessity of it, but the possibility also of it: he doth not only think there its no such thing, but there can be no such thing: whereas, he that knew God breathed 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 legal custom of Purification of Women, did teach as Original pollution, so a necessity of cleansing and washing. But besides this speculative, there its 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 its very orthodox in his judgement, who by considering the reasons and disputes on all sides, its convinced of a necessity of regeneration, and hereby he can preach for it, writ for, and dispute for it: but yet this man doth no more, than as he that should say honey its 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 of this work of grace, but are never possessors of it: when therefore 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 its requisite in the Doctor, so also in the Disciple, otherwise 3. the choicest and chiefest matter in all religion, its preached in vain. The Apostle saith, He had rather speak five words with understanding, than five hundred in an unknown tongue: and it its the Ministers desire to speak a little of those Mysteries of Grace to men that can go along with them, than much to those that understand nothing at all. Had not our Saviour been meek and humbly, he would not have born the indociblenesse of Nicodemus: The Apostle complaineth he could not speak unto the Corinthians as spiritual, but as carnal, 1 Cor. 3. 1. To preach to dead men, to throw pearls to swine, how unsuitable its 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 regeneration, there they loose 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 show the grounds of this ignorance, The grounds of this ignorance. and gross mistake in matters of Godliness: 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 Nicodemus his mistake: therefore our Saviour discovers the foundation when he saith, That which its born of the flesh, its flesh. As Nicodemus was thus ignorant, so Paul also was as much out of the way: for he was a long time ere he was persuaded of that inward latent venom that was in him, and thereupon must needs see no necessity of a new birth. Wouldst thou therefore come to have thy eyes opened? Thy heart awakened so, as to prise an inward Renovation, or a new change of thy heart? study more, meditate more upon that Native uncleanness; Say, How can this flesh and blood inherit heaven? How can this uncleanness put on glory? Its there any suitableness between thy depraved heart, and eternal happiness in Heaven? Can that mind of thine think glorious things of God? Can that heart of thine rejoice in the goodness of God? If not, than say, OH Lord, make me all new. And certainly, if the Apostle to those whom he supposeth regenerated, saith, Put of the old man, and put on the new, because of those relics and remainders of corruptions which are within us, Ephes. 4. how much rather its this to be pressed upon those wholly wallowing in their natural blood: Put of the old man, saith the Apostle: Austin makes it an allusion to the snake that puts of her old skin; but that its not enough, the inward poisonous nature, as well as the skin must be put of. Marvel not therefore if ye see men no more solicitous about this new birth, if their hearts, desires, and earnest prayers are no more after it; for as long as men are blind in this point, viz. Original sin, they will also be blind to the other, viz. Regeneration. Upon this account it its, that of all men, moral men, civil virtuous 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 actual gross sins to humbly themselves, do not see that heart-filthinesse, and soul deformity which its upon them. O, therefore entreat God to give the spirit of illumination to see thyself, that the hidden corners of darkness within thee, may be manifested unto thyself. A Second ground of this gross blindeness, its self-righteousness and self-fulness. Nicodemus 2. was puffed up with that external legal righteousness, which he constantly performed, and therefore thought nothing more was requisite to him. Thus the Pharisees being full of their prayers, alms-deeds, and religious fasts, settled their hopes upon these; and therefore our Saviour preacheth very suitable, though strange Doctrine, when he bids them make all clean within, and the tree must be good, before the fruit be good: What its that but to say, their persons must be regenerated, before they can do any holy action? This self-fulness doth not only cross 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 its accounted already who'll, already sound, what need it go to the Physician to be healed? Thus Laodicea because she thought herself rich, full, and lacking of nothing, therefore she was the more miserable and wretched, Reu. 3. 15. The heart affected with self-love, and self-righteousness, promiseth nothing but mercy, and happiness to itself, will not endure to be found a sinner, or to have iniquity discovered; now this self-righteousness its that, which beareth up the heart of every unregenerate 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 rubbish, and than a good building may quickly be reared; otherwise here its Laesum principium, the very principles of a man are corrupted; and what good can we than expect? Christ cast out all the Timbrels, and Musicians, ere he would raise the dead; and thus must all thy carnal hopes and carnal joys in thy self-righteousness, or in any other Creature be thrown out, ere he will raise thee from this spiritual death. O do not than be prejudiced against this truth, by thinking in thy heart, If I yield myself to be thus a sinner, if I abhor, and throw away all my righteousness, I shall than despair, I shall be like one in the sea, without the lest plank or board to preserve myself: Do not fear this, for thou must feel thyself dead, ere thou be'st made alive; thou must look on thyself as undone, before thou canst be saved. Its not the vessel broken into pieces and melted, ere it can be new moulded? Must not the old house be pulled down, ere the new one be raised up? As the Apostle saith, In matter of resurrection, we are loath to put of this corruptible body; we would feign 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, its not attending to the spiritual exactness and obligation of the law; for that doth not only require 3. us to do those things that are good, but to do them from such an inward principle of rectitude, and a divine original, that our hearts and affections may be holy therein, as well as our conversation. Therefore the heart if good, its called the good treasure, out of which all good things are to proceed: God its not holy only in his providence, and outward administrations, but in his nature also: As when any sin its forbidden in the commandment, the root and cause of it its much more forbidden; so where an holy duty its required, the root and cause of it its much more commanded; God therefore commands thee to love him; but how? from a renewed heart; to be sorrowful 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 its spiritual, it reacheth to the root, as well as the branch, it looks more than to good fruit, it will also have a good tree. O 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 wonderful alterations he than 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 4. true nature of the Sacrament of Baptism, which if rightly understood, would make every 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 of. Hence God promiseth 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 external sign, and never regarded the thing signified. Now Baptism in the New Testament, doth also proclaim the necessity of this new birth, called therefore the laver of regeneration, Tit. 3. 5. as some expound it. And although it be much disputed, 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 Baptism, and the outward element in that Ordinance: yet the very water which its commanded to be used by us in that administration, doth evidently signify the pollution of our natures, and so a necessity of washing: For children that have no actual sins are washed, because they have Original filthiness, so that regeneration its 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 not more sins than that hath; Yet this spirit of regeneration must new mould thee, ere thou canst be a polished stone in that heavenly Jerusalem? But as it was with the Jews, so it its with us Christians: we rely on Baptism, rest on the Sacrament administered, never considering whether we are made partakers of that inward nature-washing or not. Fifthly, Therefore men are stupid about this doctrine, because they consider not 5. God's gracious promise which its made for this great work. Doth not the Prophet Jeremiah and Ezekiel speak often of giving a new heart, of writing his law in our inward parts: Ezek. 18. Jer. 31? And do not other Scriptures speak of circumcising 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 understand 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? God's Evangelical promise its not to give new eyes, or new hands only, but a new heart also: and truly herein its the omnipotency of God's grace seen, that it reacheth 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. OH Lord, its it not thy promise to give a new heart? hast thou not said, Thou wilt take away this heart of stone? Now, OH Lord, my heart its too strong for me, I do but wash a Blackamoor, that makes him blacker; by all my endeavour and natural strength, the more I strive, the faster I stick in this pit of sin: OH therefore this promise of thine I own, I look to have it fulfilled: OH Lord, it reacheth to my life, to make that clean, my conversation, to make that unspotted; but O, let it reach to the inward parts, to make them pure. Sixthly, Another ground of men's ignorance its corrupt errors in the judgement, insomuch that many men's professed Doctrines and tenets, which they held, do expressly 6. destroy the truth of regeneration. As those opinions which deny Original sin; for if there be no such inward depravation, than there needeth no such inward renovation: Thus also those that extol the power of freewill by nature, they must thus far at lest deny any regeneration, or healing power of Grace upon the will: yea, all opinions of Popery, Socinianism, Arminianism, do either in who'll, or part destroy this new creature: for so far as a man hath power to prevent God's grace, or determine it, so far it works by an innate power, and virtue of its own: Thus also those that hold grace only for the more easy doing of that which its 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 loosed, than he its able to walk by his own inward power; but such a man in that case its improperly said to be born again. Take heed therefore of those corrupt opinions about Original sin, and freewill, 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. Seven, The busying of men's selves about superstitious invented worship by men, doth also make a man altogether ignorant, or not attentive to this. We may say 7. to Monks, Friars, 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 acquainted themselves with the knowledge of the inward efficacious work of grace. The heart of a man its finite; it its not a spring that can fill two channels; if therefore all the intention of it run out upon invented worship, it neglecteth what its more necessary. Hence it its that none are greater enemies and scorners of this work of God, than those that are most pertinacious in traditional worship. He that its busy where he should not, its always negligent where he aught not to be: who hath required 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 8. to know unprofitable things, sooner than profitable. It its a great corruption in our understanding, that we seek to find out those things that do not advantage us, or benefit us; but the things of use and edification, those are laid aside. The Apostle blamed this in the Corinthians, therefore he showeth, That knowledge puffeth up: and he that its proud about his knowledge, he knoweth nothing as he aught to know: O, what an unhappy instance are our days of this wild immature knowledge? How many disputes about this and the other controversy? 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 Gentle, Circumcision or uncircumcision, but a new creature, Gal. 6. 1. Thus should we be affected: 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 Philosophical knowledge avail to understand the nature of herbs, and plants, when thou knowest not this divine nature? What will skill in Physic 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, universal 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 human Author, because he did not find the name of Jesus there: So do not thou love those disputes, those controversies, those books, where there its not something to mind thee of regeneration: this its to be sought in the first place. Now the excellency of 〈◊〉 experimental 〈◊〉 〈◊〉 of regeneration, will appear The grounds of this ignorance. in these particulars. First, A 〈◊〉 so 〈◊〉, hath a good and sure 〈◊〉 laid to all his duties, and spiritual performances. Where this new life its, there its an excellent root for all the branches of spiritual duties to thrive and prospero: In nature the heart its the first liver; and therefore nature (as some say) gins with that part first, as the fountain of all life: But now the Painter that draweth only a shadow, he gins with the lineaments and outward proportions first. Thus hypocrisy, that beginneth to change in outward actions first; but true grace, that beginneth at the heart and vitals first: give me a man regenerated, and he its a man of some substance, some foundation, you know where to have him; but a man of mere parts, abilities, and notional fancies, yea, or fervent duties without this foundation, he its but a bubble and a vapour. He its 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. O therefore know, it its a wise man's course to look to first principles, to be diligent about what foundations he layeth. Secondly, Where there its this experimental knowledge of regeneration, there its an 2. endeavour to beget others like them. As God bid every creature increase in its kind, so do these new born children of God desire to multiply. When they were once regenerated than O that my Parents were, O that my children were, O that my kindred, O that all under my charge were! It its much to consider what great expressions Paul useth even about some women, calling them Follow-labourers, and great promoters of the Gospel: Why its 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 public relation as Ministers, as Masters, as Fathers, O how are their bowels straitened within them, how grieved and broken where they see God doth not give such a supernatural life! Whereas now, a man merely civil, he desireth his children may be civil men, no Prodigals; but to desire them to be godly and holy, that he its far from. Thirdly, Where this experimental knowledge its of regeneration, there its a great 3. 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 devil in one another's hearts: and where this new life its most active and efficacious, there they bend their greatest desires and love. But now take a man that knoweth of regeneration by the book, by hearsay; though he may pled 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 its 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 its a riddle. Thou mayst not say, this its for Scholars, and learned men to know: no, it its for every one to be acquainted with it. Use of Instruction, To bewail the common ignorance of this main principle, Use. even the Doctrine of regeneration. Art thou a learned man, and dost not know it? Art thou a rich man, and ignorant of it? What its it to be accounted a man of parts and abilities in other things, but in this great matter a mere 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 aught 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 its? What a miserable thing its thy natural birth without this? how much better to have been born Toads, Serpents, and the most loathsome Creatures in the world, than not to be new born? Do not think this was one man's case to be ignorant of it, and it might be easily 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 its the corruption of men's Nature. JOHN 3. 6. That which its born of the flesh, its 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, its the ground and reason of the necessity of this new Birth, and that its contained in my Text. Nicodemus he dreamt of a carnal 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 hundred times thereby the child of wrath: Our Saviour therefore would instruct Nicodemus by opening the fountain, and discovering the root of this necessity; as if he had said, The reason why thou art so grossly ignorant in this matter (OH Nicodemus) its, because thou knowest not what corruption doth cleave to every man, how contrary this its to the Kingdom of Heaven; if thou wert rectified in this, thou wouldst quickly see the necessity of the other. Know therefore, That whatsoever its born of the flesh, its flesh, and so not capable of everlasting glory. The words than are a Proposition containing a Reason, why there must be a Regeneration before there can be any entrance into the Kingdom of Heaven; wherein you have the subject described, That which its born of the flesh. Flesh its sometimes used in Scripture for the bodily part of a man, as corruptible, in which sense it its said, All flesh its grass; sometime it its used for man as he its sinful and unregenerate, In my flesh dwelleth no good thing, saith Paul. The first sense denoteth our fragility and meaneness, the second our guilt and sinfulness; both aggravate our misery and baseness; and this expression its universal, That which its born of the flesh, its flesh. This extendeth to wise men, to great men, noble men, Kings and Emperors; they are flesh of flesh. Secondly, there its the predicate, Its flesh. The expression its in the abstract, to show, how totally, deeply and universally he its fleshly. Thus the Apostle, Rom. 8. calls being in the flesh, as surrounded and compassed about with it. So that our Saviour's reason lieth in this, Every thing expresseth the nature of that kind in which it its, 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 Saviour's expression its 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 man's Nature its the ground of the necessity of Regeneration. Observe. Whence the necessity of Regeneration proceeds. Men never apply themselves to more than Morality and Civility, till they are persuaded that the greatest part of their vileness and loathsomeness lieth in their inward parts. We are most sinful and deformed there where the natural eye perceiveth nothing at all: Men never provide a plaster 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 original defilement, The nature of original defilement, and Regeneration answering thereunto. 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 its a twofold grace answering this, The grace of justification, which blots out the guilt; and the grace of Sanctification, which removeth the filth: so that sin its like leprosy, and grace regenerating makes all to come fresh and beautiful upon the soul, which before was loathsome; whereupon it its, that a man its by Regeneration really changed in the qualities of his soul: As original sin comes in the place of original righteousness, so this grace of Regeneration cometh by degrees in the place of original sin; 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 King's daughter its all glorious within, as before her conversion she was all loathsome, and noisome within. Hereby it comes to pass, that as men's thoughts are greater or lesser about original Sin, so they are also about Regeneration. First therefore, This native Corruption its deep and radicated in us, got into our 1. very bowels; That as Toads and Serpents have venom in their natures, and the one cannot be divided from the other, so it its with us, we may as well put of the nature of a man, as put sin 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, unless the Wall itself be pulled down; and that its the reason why the Scripture calls it our flesh and members, not that it its our natural substance, but inevitably cleaving to it, and the innatenesse of it its herein seen, that although we have this work of Regeneration, yet it its not quite expelled, all this drosle its not got of. Paul complained bitterly of the relics and remainders of it in his soul: Now the grace of Regeneration, that goeth as deep into the heart, that enters as powerfully 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 its many a man Jer. 31. hath God's Law written upon his tongue only, 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 its, we may apply such things to grace wrought in the godly, only there its this difference, sin makes us all over sinful, so that there its no good at all abiding in a natural man; but grace doth not so perfectly heal to expel all sin. As in natural men, the imaginations of their thoughts are evil, not only actions but thoughts, not only 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 spiritual: The heart of a natural man its a Den of Thiefs, a Cage of unclean Birds: The heart of a Regenerate man its the temple of the Lord. By this you see, that all external Reformation, all outward freedom of sin, doth not at all amount to this new Birth: the only thing to be considered, its how far this oil hath entered into thy wounds, whether it be as deeply rooted as sin in thee; O this will discover what a rare thing Regeneration its. Secondly, This Original Defilement doth first and more immediately corrupt the 2. nature of a man, and than mediately his person, Prius corrumpit naturam deinde personam. Hence it its, that our Children have their defilement, whereas our personal sins are not communicated to them. Hence also it its, that an Infant new born, before there be any sinful motions, or expressions of it, yet its corrupted in its Nature; though it speaks no evil, thinks no evil, loveth no evil, yet it its dead in sin, and a child of wrath. Now the grace of Regeneration doth more immediately tend to heal this natural corruption, and than secondarily personal corruptions. Not as if a Regenerated Father could beget a Regenerated Child always, for so grace its personal, but because it doth first renew and sanctify that principle and inward root of all affections and actions in us. It its 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 Metaphysical and nice: This its enough to conclude, that grace doth first heal and renew the soul, as it its the principle of all our actions; and than when this Fountain its clean, the streams also are clean, when this root its sweet the fruit also its. This its the good tree, and the good treasure that our Saviour speaks of. We see in the works of God's Creation and Providence, first he gives Creatures their Nature, their kind and being; than he commands them to increase and multiply. So its here, first God gives a supernatural life, renewed principles, and than our conversation its answerable. Now this can never be enough pressed upon men; they think by spiritual and godly actions to get spiritual nature; they think in Divinity as Aristotle teacheth in Morality, by doing virtuous actions, to acquire at last the habits of virtue; but the Scripture its otherwise; we must first be born again, wherein we are altogether passive, and thereby be enabled to walk holily. O therefore that men would consider these things, than would auditors be spiritual, when they once are lifted up to this inward supernatural life: you are but Weeds and Brambles, what Blossoms soever you have, till you thus be renewed. Thirdly, This Corruption its the seed-plot, and root of all the actual impieties that 3. are committed by man. Out of this evil Treasure came Cains murder, Judas his Treachery, and whatsoever crimes are at any time committed by the Sons of men; David bewailing his Adultery and Murder, presently thinketh of this, as the cause of all. Thus the work of Regeneration its the seed-plot of all holy actions. Though the Scripture say, By faith Abraham and Noah, etc. did such worthy Acts; yet a principle of Regeneration was the root of all, therefore it's called God's Law written in our hearts, his who'll Law; so that whatsoever God commands outwardly by his Word, his Spirit doth graciously incline us to obey. It its here as it its in Original sin, though there be the cause of all wickedness in him, yet by reason of complexion, 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 wickedness; so there are many graces of a more Heroical and noble Nature, at lest the actions of them, that a man newly regenerated cannot presently perform. But as your green Timber its 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 its 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 persuaded such and such graces are in them, yet they are extremely afraid there are other graces again that they never had. For as a natural man, though he abound in Covetousness, yet hath the root of Prodigality in him; so a godly man abounding chief 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 under the weakness 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 gradual expression of it. Fourthly, Because Original sin its the root of all sin, hence it its, that the strength of sin lieth there; And the greatest part of our wickedness its in those sinful inclinations. 4. The noisomeness of a Toadlyeth not in the venting of poison at this or that time, but that it hath a nature to do thus always; and this if duly considered, would deeply wound the heart of all Hypocrites, Moralists, and Formalists: The greatest part of their vileness and loathsomeness lieth within doors, its hid as it were under ground: Thy ungodly actions are nothing to thy ungodly nature. Thus also in grace regenerating; the strength of godliness lieth in the inward work of it, grace its more excellently grace, and strongly grace, as it its in the heart, than as it its in actions: God its a Father of the spirits, and doth delight most in spirit-holinesse, and the graces of the spirit; My son give me thy heart, and above all things keep thy heart, for out of it are the issues of life and death: As Prou. 4. 23. any wicked man its far worse inwardly than outwardly, so any godly man its fare 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 its it for the people of God to think of this? they many times are careful about duties see they omit none of them (and that its very necessary; for as Clotheses keep the body warm, and help the inward heat, so the vigorous exercise of holy duties 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 its 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 its not so dangerous; so any good action done, if the love of this be not in the heart, it its not comfortable nor acceptable. Fiftly, This Corrnption doth so plunge a man into sin, that there its a connaturality and agreement between his heart and sin. As the Swine delights in mire and 5. filth, because of its loathsome nature; as the Beetle-flye delights in Horse-dung, and its killed by sweet Herbs, so a man naturally its carried out to act those things which are suitable to his corrupt heart, though never so offensive to God. The contrary its in Regeneration, for grace infused makes us to delight in the Law of God, to love holiness for holiness sake. Thus Paul, Rom. 7. speaks of his delight 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 natural man its said to swallow down iniquity like water, Job. 15. 16. The Feverish man finds a great deal of sweetness, and desire after water, and thinketh he never hath enough. Thus David, he swalloweth down God's Word like honey, he thirsteth, he never hath enough of God, or godliness; when a man its Regenerated, he hath a Fountain within him, not a Cistern that must be filled with earthly motives to do what its godly. Sixthly, This Corruption its universal in the extension of it. This leprosy its of the who'll man; this sore its over all the soul, the mind darkened, the will rebellious, 6 the affections unmortified, and the who'll heart in great confusion and disorder; so that the Conscience of a man, which we would think might be best, like Jobs Messenger, at lest to bring the sad news of all that hath befallen us, that also its unpure and unclean. Answerable to this general infection, the Apostle prayeth for the Thessalonians, That they may be renewed throughout, in soul, spirit and body. There its a body-filthinesse, and a soul-filthinesse; and there must be a bodycleansing, and a soul-cleansing, and in this men woefully mistake: They take some illumination in the mind, accompanied with gifts and abilities in holy duties, for the thorough and universal sanctification of the who'll man; our present age its a Theatre upon which you may see many such sad spectacles: But this will not serve; as original corruption its not sin only in the mind, or sin only in the will, but sinne all over; so the grace of Regeneration its not only faith, or love, or patience, but all graces. Seven, The Apostle Rom. 8. doth describe this fleshly being in two things; contrary 7. to which its our spiritual being; First, that the fleshly mind of a man its not subject to God, nor indeed can be: Herein this Original corruption doth manifestly discover itself, that it makes a man full of enmity, and hostility against God and his Image wheresoever it shineth; there its no agreement between this darkness and that light. This wretched frame its therefore called a stone, because of its contumacy, no impression its easily received, but it continueth obstinate against all remedies whatsoever: on the other side, this work of grace its called an heart of flesh, Ezek. 36. in a far different sense than the word flesh its used in the Text; for there it signifieth pliableness, flexiblenesse, and a tender impression made upon the soul, whereby he doth willingly subject his mind 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; Psal. 110. and herein the work of Regeneration its 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, its as gross 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, its, that it cannot please God. To be carnally minded its death, so that whatsoever the unregenerate man doth its bitter fruit and sour grapes. It its an abomination to the Lord, he its all the day long damning himself, and doing abominable things in the eyes of the Lord; If he eats, if he drinks, if he buyeth or selleth, all these are cursed to him. Whithersoever he goeth, the mark of God's displeasure its upon him. Now where the person its regenerated, there the curse and loathsomeness of a man's person its removed by the grace of justification, and his duties are well pleasing to God by sanctification: for although in the court of justification, it its no blasphemy to God's spirit to say, that the gracious works done by us are a menstruous cloth, dung and dross, 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 smelled 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 blood of Christ. Therefore the Church of God its compared to a Garden, and every godly soul to a Lily and Flower, and their graces to sweet Spices; yet, she its 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, almsdeeds; as he said to the Centurion. Thus you see how that in every particular, wherein Corruption hath made any defilement or breach, there grace doth make some glorious reparations; and as sin 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 its thus necessary to salvation, because of this corruption in us. And first: The happiness of heaven its chief in enjoying of God; and having communion Why Corruption of our nature proves a necessity of Regeneration, before we can be saved. 1. with him: now how can man that its thus corrupt and wretched by nature, such an irreconcilable enemy to him, be brought to this fellowship with God, as the greatest blessedness? 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 himself? If the pure eye that seethe the Sun, the Bat and Owl its offended at the glorious beams thereof; God therefore and his glorious presence would be a burden and a torment to a wicked man: They that bid God departed from them, because of his holy Laws, and his holy Ordinances, how much rather would they bid God departed from them because of his holy presence. Secondly, The employment and work that God calls for in heaven its altogether inconsistent 2. with a wicked and ungodly heart. To praise God, and rejoice 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 happiness, how can the heart of a natural 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 its true, wicked men as Balaam may desire happiness, but than they look to it only as it its a preservation from evil, and a preventing of torment; they do not consider the positive part in happiness, which its to glorify God, and to delight in him. It was much that the blind Philosophers could stumble on this, to conclude that blessedness consisted in virtuous actions, that the greatest delight and happiness that could be was to do justly; so that an ungodly man could not have Aristotle's happiness, and do we think he can have Paul's? Thirdly, There its a necessity of the soul's regeneration, ere it can be glorified, because it would not be for the honour and glory of God to bestow happiness upon sinful 3. men. As it's God's glory to be holy, holy; so it's his Child's glory to be like him in holiness: It its true, God needeth not our holiness, neither doth he want our righteousness, neither doth our goodness extend to him; yet the outward manifestation of his glory its seen in those that are holy: The place in the Temple that did represent Heaven was called the Holy of Holies; and if no profane or unclean thing might enter the Temple, much less into that more sacred place. The Papists calumniate us, as if we were enemies to holiness, because we make it not meritorious of heaven; but we pled the necessity of it, and God hath made an inseparable connexion between holiness and happiness. As therefore this body of ours cannot be glorified in heaven as long as it its 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 spiritual death and loathsomeness, 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 its the writing of God's Law; now its Drunkenness, Profaneness, Pride, Worldliness, God's 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 its, to glory in our natural birth! Are we born great, noble, rich in inheritances? yet remember, we are also born children Use 1. of wrath; we are flesh of flesh, what debasement should here be for us! Look upon any Toad or Serpent, their natural propagation, its more happy than thine; O we never lay ourselves low in the sense of our poverty and shame, till we come to be affected with this natural depravation. The Scripture many times would humbly us, because we are Dust and Ashes, but this its only a natural baseness; we aught much rather to lie down in confusion, because we are born so full of sin; how little do we believe these things? Why art thou puffed up in thyself, and boastest of external richeses or honours: To be a sinful man its shame and terror enough. The Heathen would have a Boy to speak in his ear, in the midst of all his pomp and glory, Memento te hominem esse, Remember thou art a man. But do 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 itself. Use 2. Of Instruction. What its the reason, men that are of ingenuous, fair, Use 2. and just conversation, have so much quietness, peace and confidence, as if all were well? The first rise of their mistake, its their insensibleness and ignorance about original defilement, did they know how all that they accounted good and excellent, its indeed abominable and filthy; how would they stand aloof of, crying out, they are unclean, unclean; and certainly if men regenerated speak of their good actions, which have indeed some true good, that they are menstruous clothes, dung, and dross; what aught not you to think of an external righteousness? OH consider, that Regeneration its not only necessary, because a man liveth in such and such gross impieties, but because he hath a defiled nature; and therefore unless you civil men, good natured men, be born again as well as Publicans and Harlots, ye cannot enter into the Kingdom of heaven. Do not than look upon some profane and horrid wretches, saying, I wonder this Sermon doth not work upon them, I wonder they do not become new men, it its 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 becoming new. Use 3. Of Exhortation. Its Corruption the ground of the necessity of Regeneration, Use 3. than see this latter extend as far as the former; corruption its in thy mind, thy judgement, thy intentions, as well as in bodily actions, therefore let Regeneration be also extended thither; we must not only have a new life, and a new conversation, but also a new heart and spirit. The very spirit must be sanctified as well as the soul; the choicest intellectual part of a man, as well as his sensitive part. The Scripture calls flesh not only the bodily sins of a man, but the actions of his soul, puffed up in his fleshly mind, speaking of false worship: so Idolatry, and Heresies are made the fruit of the flesh as well as external impiety. This its to be considered by those who judge gross and abominable opinions no great crime or fault; Not, the Apostlé saith of all those enumerated vices, Gal. 5. 19 where intellectual sins are among others, They that do such things shall not inherit the Kingdom of Heaven. Therefore we may say an Heretic needs conversion as well as a profane person: And a man may discover he its 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, etc. 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 its, 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 only to the corrupt understanding, but also to the renewed: for this in the Text ariseth not from the imbecility of the power or faculty to perceive, but the subtle and pure nature of the object to be understood: It its therefore the intent of our Saviour to express this spiritual birth, by a plain similitude. Some there are that take the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the spirit of God: upon this rule, wheresoever it its with the greek article, there the spirit of God its understood; but that its not universal, & than it would be most improper: for it could be no illustration to manifest a thing by itself, which our Saviour should do if we take it so. Maldonate takes spirit, 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 its infused, whence it cometh, or, whither it goeth, only we perceive the strong operations of it; so it its in the work of Grace. But there its no just reason to recede from our Translation in making it to signify the wind, and so every thing will excellently agreed. First, The Air its necessary, so that there its no living, or breathing without it: This work of God's Spirit, its wholly necessary for this new birth. Secondly, Thou hearest the voice of this only, but thou seest not the wind itself: so the godly hear the voice of God's 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 beginning of the winds, for although the Philosophers dispute much, some making it the flux of the Air, others exhalations from the earth, yet there its no certainty; so it its in this work of grace. The world seethe 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 devil, even as they differed in their thoughts about Christ. And than here its the liberty of God's Spirit in Regenerating, He bloweth where he list: To whom he will he manifests himself, so that all its to be ascribed to the power of God's spirit, not to man's ability. Obs. The work and Grace of Regeneration, its rather felt and perceived by him that Obs. hath it, than that which can be expressed, or made known to a man's self or others, it being a wondered 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 its 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 its inbred in every one, and partly the unsearchableness of the thing itself; and to this latter Christ relateth: so that he only 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 its herein. For the better discovery of this, consider these things. Particulars to clear this. 1. First, That the understanding of a man its not only corrupted with sin, but naturally weakened, so that it its not able to find out natural truths, much lesle 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, only we describe things by their effects, properties, and common accidents, and we have but the shell, not the kernel. If than 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, Diverse questions may be made about a very fly, which no Philosopher its ever able to answer, How much rather than in the hidden operations of God's 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 than 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 reading of books, or hearsay; so that if you ask many, What regeneration its? They can tell you it its a change of the who'll man from that state of corruption we are born in, to the state of holiness: or it its 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, than that man who its regenerated; so that many an Orthodox man its able to prove the necessity of regeneration, and to clear it in its nature, better than one not so perfect: but there its a Theological knowledge, and a practical experimental knowledge; no question but an unregenerate man, may in a Theological way maintain Divine truths better than a regenerate man, that hath not such abilities: a Godly man doth believe, when he its not able to answer all those doubts and objections that are made about any definition of faith, that its usually given: and it its observed that many times those that have the greatest learning and parts, do most disdain the practical plain things of regeneration: Surgunt indocti, & rapiunt caelum, It was the old speech of Augustine's, Idiots and unlearned men take the kingdom of heaven by violence, when learned men are shut out. Bradwardin, a great scholar called Doctor Profundus, the profound Doctor, speaks of himself how offended he was at the reading of Paul's 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 simplicities; 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 3. be demonstrated. Even as about the winds, although there be several opinions about the Original of them, and we may in the general say, they arise out of the East, or West, etc. But the punctual particular Original of them we cannot: so it its in the work of regeneration; The cause from whence it its, its God, Unless a man be born of the spirit, etc. So the Orthodox declare the manner in the general, that its irresistably wrought in us by an insuperable efficacy of God's spirit, and although it be hard to show the particular manner how the grace of God determineth the will, and changeth the heart, yet that this its done its 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 lesle may we apprehended this spiritual making. We come therefore in the next place to show wherein Wherein this new life its secret and unexpressible. this life its so unexpressible; for we conceive this assertion of our Saviours, like that, Our life its hid with Christ in God, Col. 3. 3. The work of grace though it be admirable and wondered, yet it doth not incur into the senses: and this its that which makes many so Atheistical, and scornful about the work of God's spirit in us. They either deny there its such a thing, or they judge these things delusions and fancies, or the complexion of men's bodies: but as we do believe we have a soul, though we cannot see it; that there its a wind, though our eyes perceive it not; that there its a God, though no man hath seen him at any time: so it may certainly be demonstrated that there its such a work of regeneration, though we perceive it not with our bodily eyes: and this its necessarily to be pressed; for the more we are assured that there its such a thing, and that every one who would be saved, must have it, than we shall make the greater enquiry into this, whether we have it or no. The secretness therefore of this new life its seen, First, In those travels, and agonies of soul which commonly it goeth through with 1. ere grace be form. 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 rebellious, therefore compared unto a stone, and a dead man; yet in other respects God works in us suitably to reasonable men, by enlightening our understanding, by opening our eyes to see our misery that we are under; as Dives when his eyes was opened, saw he was in hell, which made him cry out for ease: so these perceive themselves even dropping irrecoverably therein, and thereupon they cry out, What shall we do to be saved? When there its this discovery in the heart, than there are commotions, and Earthquakes 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 soul's stead, than you would feel what that wormwood and bitterness its, which I do undergo: so had thy soul been ever in those depths of God, than thou wouldst have known what it its to be in a spiritual travel. The Apostle speaking of the groans which God's spirit worketh in his children, he calls them groans unutterable, Rom. 8. so are these sighs unutterable, bitterness, and pangs unutterable. It its 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 its in every one a sense and feeling of his undone estate, and hunger and thirst after righteousness: now in all these things he its a man in a mystery to the natural man: these things are transacted secretly in a man's heart: examine therefore thyself: 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 heaven opening to receive him, so hast thou as it were hell opened to devour thee, here are the beginnings of a new birth; not as if regeneration lay in these, no, How many have felt sorrow, terror, yet have proved abortives? but in many of God's children, this its introductory, and when happily completed, these fears and troubles are mingled with much faith and confidence: God hath said to thy soul, as well as of the woman's 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 only 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 publicly, that he might be externally advanced: they judged of Christ like themselves: John 7. 3. 4. They did all things from worldly principles, and so they conceived Christ. The Apostle calls this work of Grace, The inner man. The glory of a Christian its within; he prayeth outwardly, but his glory its within; he heareth with the outward ear, but his glory its within: It its the inner man, which its the root and the fountain of all his external actions: now as the root of the tree its hidden, and the springhead hard to be found out; so it its here, from what inward principle it its that thou art carried out to do the things God commandeth its wholly to be sought into. The Pharisees did against their own consciences blasphemously make it a doubt, by what power he did those wondered things: but we may upon good ground ask, By whom dost thou pray? dost thou hear? Its it from God's holy spirit, acting and enabling of thee? Or its it from thy own corrupt principles and suggestions; and this its that which comforts a godly man against all those accusations of Hypocrisy, which the world casteth upon them. Thirdly, As their principles, so the scope and intention of the who'll man in their conversation, its very hidden and secret, they being carried out towards God, because of his excellency, and glorious fullness. 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 its spiritual? The Pharisees loose the acceptance of all their performances, because what they did, they did to be seen of men. It its true, Hypocrisy its hidden also, and the corrupt intentions of wicked men are also secret: There its the hidden darkness of wickedness in a man's heart; but these sincere intentions 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 its dark, and therefore his who'll body its 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 joys 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, than they have had when their wine and oylencreaseth, Psalm. 4. It its called therefore unspeakable joy. Thus groans are unutterable, and joy its unspeakable; a stranger intermeddleth not with their joy: What an hidden and secret thing its this, That they should take the spoiling of their goods joyfully, That they should in the midst of the most furious and violent deaths, triumph with joy. How unconceivable are these things to flesh and blood? As therefore Christ said, I have other meat to eat of, than ye know; so they have other comfort and delight to take, than a natural man perceiveth of: were it not thus, How could it venture through all those discouragements that are in the way to heaven? 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, its that which makes him wondered: O therefore what enemies are all natural men unto their own peace and happiness? It its not a life of Grace to have richeses, honours, or great success in this world, but to have the favour of God, and his love shed abroad in their hearts: See what a glorious triumph Paul its lifted up into, challenging all opposition in the world or hell against him. And thus Austin did much bewail, Serò te a●●avi Domine, OH Lord, it was very late ere I began to love thee. How long doth a man feed upon husks, and its miserable in the Creatures, till he come to eat of the fatted calf in God's house? Say unto thyself, This its not all the sweetness, joy, and comfort, that I might be made partaker of. Fifthly, Their course and constant way of their life, its also hidden. The life that 5. I now live, its by faith in the Son of God, saith Paul, Gal. 2. 20. What its the matter, cryeth Chrysostom? Doth not Paul live as other men? Doth he not live on food? Doth he not breathe in the Air, as others do? It its true, but this its not Paul's life properly; 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 Fig treé did not blossom, though the Olive tree failed, yet he rejoiced in the salvation of the Lord, Hab. 3. 17. To live by faith its not a visible known life to the world: The world hath no other oil to supply their lamps with, but from the creatures, and when these decay, their hopes are at an end: but it its not thus with the Godly, Their life its 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 loose them; so that faith liveth, while all other things dye. Sixthly, Their temptations and exercises are also secret. Look upon David in his 6. Temptations, How spiritual and hidden are they about the loss of God's favour, and the light of his countenance? Why art thou cast down, OH 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 only 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 exercises suitable thereunto: The worldly man, worldly; the heavenly man, heavenly: and therefore it its necessary in a Master of Israel to know experimentally this kind of life, otherwise as Eli charged mournful Hanna with drunkenness, when it was a spiritual 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 smoking flax, being no ways able to pour oil into the wounded soul, till they have been thus wounded themselves. Seven, Their privileges are admirable, but unknown. It doth not yet appear 7. what we are: as Christ in respect of his outward humiliation did not appear the Son of God. The privileges of God's Children are justification, adoption, free access 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 God's Church, that they had such privileges? 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 its called a white stone, which none knoweth but he that hath it, Reu. 2. 17. so that as the Tabernacle had a rough hairy covering without, but there was the pot of Manna within; Thus, though God's people lie in an outward, rough, persecuted, or afflicted estate, yet they have Manna within: and in the sense and full perswsiion of this, they encounter with all difficulties, they triumph in straits; so that if a natural man's eye were open, they would see how much its for them, though much against them. Eighthly, Their increase and growth its also hidden, and that by wondered means. 8. Our Saviour instanceth in the seed sown, that it groweth up, but the husbandman knoweth not how, only he knoweth and seethe it grown: Thus the Godly man cannot perceive the growth of his faith, and other graces, only he seethe that whereas he was a babe once, now he its a man: His light its clearer, his faith firm, his zeal hotter; so that as in natural growth of the body, a man doth not perceive he its growing, only he finds a difference in his stature at last. Thus it its here, only here its this difference, that the spiritual motions and increase of grace are more imperceptible than those of the body. Therefore a Christian should not be inordinately dejected under Temptations about its proficiency: O he its afraid he never groweth, he still moveth on the same hinge: for if the rational workings of the heart be so hardly discernible, to feel that a man understands, and wills such an object, much more the motions of the spirit: and as the growth itself its hidden, so the manner of it; it increaseth by opposition, it gaineth by losses, it lives by death, it riseth by falls, by sins, by stumble it gets ground. Use 1. Of instruction, Why wicked men are carried out to censure, and condemn Godliness. It its because they know not what it its: Hence also they think it strange, Use. 1. that they run not into the same excess of riot with them. The wicked are amazed to see why they are not as voluptuous, as excessive in all carnal delights, as well as they: and all its because they know not this spiritual life. All life hath its proper motions and actions, as also delights which keep it up. Therefore this supernatural life hath its proper motions and joy: Therefore we may say as the Psalmist, Come and taste how good it its: Come and taste what this regeneration its: feel the powerful life of it in your own souls, and than you will be otherwise affected than you are. The Pharisees spoken evil of Christ, because they did not believe God was in him, and with him: Thus thou harshly judgest that for Melancholy, and hypocrisy, which its the work of God, because thou believest no such thing as a new birth. As it its a great sin to attribute that which cometh from the Devil, to the work of God, so it its a great sin to make that which its of God, to come from the flesh or Devil. Use 2. How thankful they aught to be unto God, who have had this wind blow upon them. How many have lived and died in their natural condition? But God hath Use. 2. 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 its greater, many thousands 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: O how great its God's goodness? Two in a family, the one regenerated, the other not: two in a seat, the one born anew, the other not. How merciful its 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 natural death, that he recovereth from the grave, and not much rather from eternal death? SERMON XXXVIII. Laying open the Counterfeit 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 reassume this Text, wherein a new Birth its so vehemently and indispensably asserted: And because we have already demonstrated the nature of it; the next thing to be insisted upon its the Counterfeit of it, that so no more any may deceive themselves, as if they had it, when they had it not. For who its there who hath heard the nature of it laid open, and the necessity of it pressed, doth not believe he hath it, although the work be so rare and supernatural? for a man would wonder, when Christ who its truth itself, presseth this upon every man, let him be never so self-righteous and self-holy, what men think of themselves; for certainly either they do not attend to, or believe these things, or else they make no reflection 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 its not. Therefore to undeceive your souls herein, consider this great work may be Counterfeits of Regeneration. counterfeited in several respects. There may be much glistering, which yet its not this true gold; and because our Saviour expresseth this work metaphorically, as a new Birth, we shall in allusion to that, discover the false ways 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 sin, As if some excellent and beautiful child 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 sin, proving as loathsome, and as abominable as before; for men may be greatly afflicted in heart for sin, and the Ministers of God may as Paul in another case, Rejoice that they have made them sorrowful; They cry out in the agonies of their soul, We have sinned grievously, The ground of this sorrows fruitlessness. 1. When God's judgements are upon them, but when removed laid aside. what shall we do that we may be saved? And yet for all this travail the soul brings forth nothing but wind and emptiness. For, 1. Men may be in great troubles of soul about sin, while the apprehensions of danger and God's judgements are upon them, but when these are removed, they presently settle on their leeses again. The Israelites are a pregnant instance for this, while God's hand was heavy on them, their sins also were an heavy burden, Its their affliction they sought God early, they humbled and mourned before him, Hose. 7. 14. but their hearts were not steadfast; when they had ease, and were delivered, they soon forgot God, who helped them. O (Beloved) we have too many examples of such troubles for sin in our days! Take some men in desperate sicknesses, when death the King of terrors its ready to seize on them, or while they are under some public 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 profane, 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, sin made every thing so bitter: grant all this, but ask the Question, How comest thou to be quiet again? How are those winds 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? O 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 God's countenance, and be reconciled with him. It was thus in David when wounded in heart for sin, though God's outward judgements were over, yea though Nathan told him, His sin 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 men's hopes. 2. Men may be in great trouble of heart, and so seem to others and to themselves, as 2. When men labour by all means to extinguish the sorrow they feel. if they were in this new Birth, but all provefalse, because they labour to quiet and content 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 troubled for their sin are fretted and discontented at it, and so use all the ways they can to stupefy their conscience, and they labour that their sin may not always be before them. How great and terrible soever these men's estates may be, yet it will vanish like smoke. For where God doth graciously soften the heart, there its a tender melting, and a willing mourning for sin, as Zech. 12. like a mother for her only child; but in these men their heart's 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 horror 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 than I can bear; and therefore to ease himself, buildeth Cities and useth all means to divert his fears. Consider therefore, How hast thou been under terrible apprehensions of God's wrath for sin? Hast thou desired the sanctification of them, that God would make a thorough 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 find no pangs upon them? All such tears are but like the waters of standing pools that breed Toads and other Vermin. Take heed therefore that thy sorrow be not a Cains sorrow. 3. Men may be in travel and bring forth nothing but wind, because in these troubles 3. When men harken to those that cure wounds slightly. they apply themselves to false Prophets and false Teachers, who apply peace when there its no peace. As it was with the Israelites outward condition. The false Prophets slightly cured her wound, and cried Peace, sowing pillows under their elbows, Ezek. 13. 18. Thus it its also with false teachers about the inward estate of their people, they soothe up men in their evil ways; They bid them dies comfortably, believe strongly, they bid them, Go and prospero, as he did to Ahab. This its daubing with untempered mortar, which when a frost comes falls all to the ground again, and so when God's terrible anger shall arise, all that false peace will tumble 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 its an heavy judgement to live under ungodly and profane Ministers, who usually pour oil into all wounds, tell every man that its sick or dying, his condition its good; but what saith Paul, If I should please men, I were not the servant of Christ, Gal. 1. 10. that its, please men in a sinful way, give content to them in their sins; so that as in any outward sickness or loss it its 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 child should dies, and said, Its it not because there its no God in Israel? It's to deny the true God, and to make the Devil your God; so in soul-troubles to go to those lose teachers, who will proclaim peace to you, its to make all your sorrow, and all your travail for sin 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 sin, yet miscarry, Because of inordinate dejection 4. When men are inordinately dejected. and black despair. This its not so ordinary, men being for the most part presumptuous, and there are few such sinners as the incestuous person, whom the Ministers and people of God must comfort, jest 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 sin. God therefore who commands a soul to grieve for sin, 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 ourselves, but not of Christ, and the ignorance of the acceptableness of faith unto God, and how wel-pleasing it its for the humbled soul to rely on Christ, keeps many of God's children longer in the dark womb than they would. Insomuch that it its a mercy of mercies in those spiritual agonies, 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 infer, that there aught to be joy, because a man-child of Grace its born in the heart. A second sort, which miscarry in this new Birth, may be styled Embryoes, 2. There may be Embryoes of preparative workings without, etc. 1. When sear keeps men in awe. Such who have some initial and preparative workings upon their heart, but they dies in the wilderness 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 God's judgement, therefore they forbear sin, and perform the duties required of them. This Rom. 8. its called, The spirit of bondage. The Spirit of God worketh such a disposition in them, though not the sinfulness of it, that they are kept from sin, as the Wolf or Lion are kept from their prey, who otherwise would greedily devour it. This its called by Divines servile fear, and although a man while he goeth no further its but an hypocrite, yet Augustine compareth this fear to the Needle that draweth in the thread, it its introductory sometimes by the blessing of God, of a more excellent way; and in this respect there its a necessity of the Magistrate and the sword to repress evil men, If thou dost ill, be afraid, for he beareth not the sword in vain, Rom. 13. for howsoever this external force doth not sweeten and altar the nature, yet by outward restraining of them, they may at last become sensible of sin, and in stead of leaving it for fear, afterwards forsake it for love; As Paul rejoiced the Gospel was preached, whether for love or out of envy; So the Ministers of God are to bless God, men are restrained from outward wickedness, whether it be from fear or love, although it will not be comfortable or soulsaving 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 find this external change wrought in them; they dare not run in the same excess 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 its good, here its no new Birth. Secondly, Those may be said to have some preparatory work, who have some resolutions 2. When men set upon good purposes and resolutions, their practices remaining still the same. and purposes to take up Christ's yoke, who are not in flat opposition and contradiction to his ways, but show much general willingness to embrace his way. Of this sort was that young man, whom Christ its said to love, because he was not fare from the Kingdom of Heaven. And there are many who declare good affections, show a willing compliance with those things that are good, but they move always upon this hinge. They never obtain any further degree in the ways of God; O what pity its it, that such persons, who come so near the haven should yet suffer shipwreck, 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 fare from true Repentance, they are not fare 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 thorough all temptations, and to set upon the ways of godliness, whatsoever it cost thee, and yet they are afraid also, because where the fire of grace its, there it will burn sometimes or other; where this life of grace its, there it will be growing sometime or other. Thy good affections are more than leaves upon the tree, they are buds, only they continued buds, they never blossom; 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. O therefore that this Sermon might be like a fiery nail (as Ecclesiastes speaks) fastened 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 Egypt, do not be as Ephraim its 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 godliness, and in the constant practice of duties, but in time discover 3. When all the good that appeareth its from the force of education. 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 education of him, He walked in the ways of God, but when he died, than he turned aside to do wickedly; and many such there are also now adays, who having godly parents are so accustomed unto the ways of Religion, that they can pronounce Shibboleth, I mean, speak and exercise the who'll form of piety; but this its not a new nature wrought in them by God; it its their old nature painted and varnished over with good education. It its true such instructions are a mercy; and the Wiseman saith, The way a child its trained up in, he will not leave. As on the contrary it its a woeful curse to be born of wicked parents from whom the children learn only to curse, swear, lie, and to be profane opposers of God and godliness; but yet this excellent education its but the external moulding of a man, not the internal renovation of his heart. It's like the midwives 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 4. When good desires are overcome by temptations. might be in this happy state of life, but than 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 dies 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 sluggard that desireth, but yet pulleth not his hand out of his bosom, therefore his desire its said to kill him. In this rank also you may have many who have inward wishes and desires, O that they were such in whom God delighteth! O that they might not only dies 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 employments, and earthly businesses they frieze the heart, and make it senseless, or else their own sluggishness and dulness choketh that good seed in them. Therefore do not think all its sure, because thou sayest, though I be thus and thus, yet I desire to do otherwise. O here may be a dangerous delusion! Thy desires may be thy rvine; for if thou only desirest, and there its no further progress, thou restest in thy desires, and these produce no real operations, they will prove but cobwebs to thee in time of danger. There its indeed a position of Divines, That the desire of Grace its Grace; as hunger and thirst argue a man its alive, and the promise of being satisfied its made to the hungry and thirsty, but those desires are spiritual, strong, constant, efficacious, and produce mighty operations; compared therefore to hunger, which will break stone walls to get some food. Do not therefore tumble in this pit of destruction, many have suffered shipwreck at this Rock, saying, They desire to go to Heaven, They desire to please God; but if thy desire were earnest and powerful, it would put thee upon the use of all the means, that lead thee to such a blessed end. Notwithstanding the sluggards desire to eat, yet his field was grown over with thorns and thistles, and so though thou desirest Heaven, yet thy life its the broad way to Hell. A third sort of those who miscarry in this new Birth, are Abortives, such 3. There may be abortives as to an appearing life of grace, never coming to maturity. 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 lest degree, that its an immortal and incorruptible 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 ripeness in them; Their Profession, their Duties; are wild Grapes. These are denoted in the third kind of hearers, in whom the seed came up, and there was Fruit, but saith the Text they did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They did not bring that fruit to perfection, to ripeness. Thus Christ tells the Church, He did not find her works perfect, Revel. 2. There was much outward appearing goodness, but they were not solid, perfect works. Thy Duties are ripe, when all that sour juice and bitterness its excocted, when they are not done out of Formality, customariness, Hypocrisy, 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 external Demonstrations of Grace, do not prove any thing, unless they be ripe, and unless Grace be predominant in them, though they cannot be done without all dross. But hath not God in his Providence shown 〈◊〉 our Humiliations and Professions have been to him, in the very fruit of the Trees, and the Corn of the Ground, nothing kindly ripes, but waterish, and so not making wholesome or pleasant food for the sustenance of man. Truly even such hath our Righteousness, our Reformation been, and that under his Judgements. Our Prayers, our Family Duties, our solemn Assemblies have been full of corrupt bitterness within. As that Body cannot be sound, though it may appear never so well that hath inward vital 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 than this consideration goeth deeper than 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, its, When it proves a Monster; 4. There may be monsters brought ●o●●h. For so the Soul that sometimes hath been in great travail and trouble, at last brings out a Monster in stead of a lovely Child; and as S●ptalius the Physician on Aristotle observeth, That of all Creatures, Monsters in mankind are the most terrible and deformed, which he attributeth partly to God's wrath and revenge upon men for their sins, or to presage some terrible Events in the world; so Monsters in Grace in this new Birth are the most terrible of all. Now as in Nature, so here in Grace, they come two ways: This happeneth 1. From defect. First, Through Defect, when there its want of due matter; and thus in Grace men grow monstrous through defect, First, When there its only the outward Lineaments and Shape of Christianity, As, 1. When therethere's only a shape of Christianity. but no inward supernatural life at all. When men have the outward Expression and Profession of Religion, but in their lives there its nothing but ungodliness. Thus a man that prayeth, cometh to Church, takes upon him Christianity, and yet lives in profane courses, this man its a spiritual Monster, and aught to breed horror and terror in all those that behold his ways Or suppose his life be outwardly clean, and there be no inward change; this its a monster through defect, Thou hast a name that thou livest, but thou art dead, saith Christ to the Church, Revel. 3. 1. He its a Jew that its one inwardly, and circumcision its that of the Spirit. Secondly, A Miscarriage through defect its, When there are some inward 2. When affections on the heart come to no perfection. Affections and Workings of God upon the heart, but they come to no Perfection. Such a monster was Agrippa, Thou hast almost persuaded 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 sin, pray that thou mayest not miscarry: O Lord, say, I fear all this pain may give over again; we see nothing more ordinary than such miscarriages; What its 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 its, Want of Perseverance, when men for a great while have go on with much Fervency and Delight in God's ways; Who seemed more Zealous than they, more Religious than they? but afterwards prove wretched Apostates, and return to their old vomit again: O these are terrible and dreadful monsters! The Apostle chargeth some, That began in the Spirit, but ended in the flesh. Its not this to make the Poet's monster, Humano capiti, etc. To add a Serpent's body to a man's 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 bottom of an high hill, thinks if he were on the top, he were than able to touch the Heavens, but when he comes up he seethe himself infinite short still. Thus it its in the way of Grace. A natural man thinketh, if he could do thus and thus, he than should be complete, but if once God change his heart, and he come to such a stature, he seethe so fare into the way of Grace, and so much more its still to be done, that he judgeth himself even at the highest, but to begin to be a Christian. Or secondly, A Monster may be by Excess. Now although it be true, That a man cannot exceed in Godliness, and that of the Father be true, Modus diligendi Deum est sine modo, The measure of loving God its without measure; yet as we say, Superstition its an Excess in Worship, because it runneth out in the practice of many External things God never commanded. So it its here. Thus many have been troubled for sin, found great burdens upon them, and what have they done? Betook themselves to some Monastery, afflicted themselves with many penitential Chastisements, lying on the Ground, feeding on Herbs, etc. This was to miscarry in the Excess; God hath not required such things, and we are to manifest our Humiliation, our Repentance only in such ways, and after such a manner as God himself hath commanded. Use. Of Exhortation unto all those who make any pretence to Religion, that Use. they would take heed of such Soul-Miscarriages. As they say of bodily Miscarriages, They may endanger ever having a perfect Child afterwards: So the Soul that hath been often in pangs and trouble for sin, yet hath come out again, without any Reformation, and this done several times, it falleth out very rarely that ever such come to any maturity in Godliness; 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 its this? If there should be a soul of a beast in the body of a man, to inform it, the outward lineaments of the body would not make him a man; for it's the soul that giveth the Specification, and Denomination. Thus it its here, Thou hast the body of a Christian, when thy outward life its conformable to his Law, but the soul as it were of a Beast, when thy heart its fastened to any sin, and thy Affections glued to pleasures. Especially look to this, you who have at any time found great pangs and troubles of Conscience for sin. O thy heart hath been in such fears, terrors, that thou needest Minister after Minister to pour Oil in thy wounds! O where are all these? What its become of them? Why hast thou begun 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. OH Lord, I am ashamed to look on myself, to think on myself, I am so misshapen, I am so foul a Beast! SERMON XXXIX. Declaring what both by Duty and Privilege a Son of God its, which he becometh by the New Birth. JOHN 3. 3. Verily, Verily, unless a man be born again, he cannot see the Kingdom of Heaven. THe true nature of regeneration and the counterfeit thereof being already discovered, I shall only 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, Corollary from the Doctrine of Regeneration. It makes a man a child of God 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 therefore 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 Father, and are thereby put into a condition full of Privileges, 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 than of their Privileges: But before we do so, some few particulars are to be premised. As First, In being sons to God there are two things considerable. Premised particulars. 1. In this Sonship are considerable, 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 its 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 its not grounded upon their regeneration, for that its imperfect, 1. Right to the inheritance with its true ground. and their holiness being imperfect, doth Recipere magis and minus, doth receive more or less; but this its founded upon their justification, and its 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 Justification; others make it not indeed the same with justification, but immediately dependant on it, and grounded thereupon: and none but Papists make this Adoption, as it doth invest us with a Title to eternal Glory, to be bvilt on our regeneration. 2. But than the other considerable property in our Sonship its, whereby we are 2. Likeness to God, with its ground. 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 Devil, because they do his works; So the Godly are of God their Father, because they resemble him: He purifieth himself, even as God its 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 Godliness on the other hand. Secondly, Consider that Christ its the only and true begotten of God by an eternal 2. The difference between Christ's sonship and ours. and natural generation; we are the Sons of God by a temporal, and free gracious generation: So that it its a rule of Divines, Quod Christus naturâ, nos gratiâ, That which Christ hath by Nature, we have by Grace. Christ its the Son of God, not in that sense as the Socinians, and such blasphemous Heretics say, Non factus filius Dei, but Natus, Not the made Son of God, but the born son of God, and therefore 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, equal with God. It its true that place of the Psalmist, Thou art my son, this day I have begotten th●e, Acts 13. 33. its applied to his resurrection, and the manifestation, or declaration of his Sonship; but those places which speak of Christ's subsistency, before he was incarnated, do evidently argue him so to be God, as that he was the same with God from all eternity: and the first Chap. of John's Gospel makes it irrefragably true, notwithstanding all the Heretics endeavour to elude it. Well, as Christ its thus naturally, so those that are regenerated are thus graciously, and so are said to be coheirs with Christ: though therefore we are begotten of God, yet Christ its the firstborn, and hath the preeminency in all things. Thirdly, Consider that we may be said to be the Sons of God in three respects. 3. We are Sons of God. 1. As his creatures. 1. As we are creatures, having our being from him: In which sense Paul sanctifieth that verse of the Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We are his offspring, Act● 17. 28. What the Poet said of Jupiter, Paul applieth to the true God. Thus God its a Father by Creation; and all men, even wicked men are his children in this sense; but this its 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 Devil's character, he will deal no more with you as with his own. 2, There are Sons to God by an external Covenant, or administration of Grace. 2. As in an external Covenant. 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 Israel are often called the sons of God, because of that external adoption, (Of whom its 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 applied to Christ, yet Typically, as learned men think, it was true of the Israelites called by God out of Egypt. Now this Sonship its also but Nominal and Titular: To have no more of sons than these outward badges, its but an aggravation of hell, and eternal torments, Thus Christ saith, The children of the Kingdom shall be cast forth, Mat. 8. 12. O 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 only of all that number entered into Canaan: So of those many that are called, which have the name and external privileges 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 3. As truly sanctified. these are those whom our Saviour meaneth in the Text, and to whom the inheritance of the Kingdom of Heaven its promised. Baptism therefore, and the Sacraments do not make you sons of God, it its this inward work of a new Nature. These things presupposed, let us consider as I promised, How the sons of God are qualified? 1. By Duty. And than 2. By privilege. By Duty: First, They have the Affections of a son in holy fear and reverence: If 1. By duty, showing like affections in holy fear. I be a Father, where its my honour, saith God, Mal. 1. 6. If we are to honour our earthly Parents, who give us only (and that but instrumentally neither) a bodily being, how much rather aught we with an holy fear to deport ourselves before him, who its such an Omnipotent Father, and hath other chastisements even upon the soul and heart, which earthly Fathers have not. Now this filial fear its an excellent bridle & check to all that wantonness and insolency we many times run into, through our Father's goodness and kindness to us: There its a servile mercenary fear, and there its a Filial ingenuous fear: the first its unworthy and unbeseeming the son of God, but the second its a requisite condition. Observe theu thyself: 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 reverence and lowliness of heart in thee: Earthly parents are not Omnipresent, and so cannot be every where with their sons, which emboldens 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. Jacob's children when they had committed that horrible act on their brother Joseph, all their care was to hid it from their Father: but now God its a Father every where present; he its all Eye, There its nothing done in seceret, but thy Father seethe it. There its no heart-pride, no heartearthlynesse, but thy Father seethe it. There its never a time thou prayest, hearest the word, but thy Father seethe with what frame of Spirit it its. O therefore if thou art a Son of God, thou wilt discover it in thy who'll carriage: a Son feareth the frowns of his Father; I dare not do this; my father will be offended; and I, Wither shall I go? Thus the Apostle Peter, If ye call him Father, pass your sojourning here with fear, 1 Pet. 1. 17. Secondly, The Affections of Sons are seen in a patiented submission to all his chastistisements, 2. In submission to chastisements. for who may better afflict thee, than a Father? Whom I love, I chasten, saith God: And the Apostle argueth strongly from the less to the greater, If we suffer our earthly Parents after the flesh to chastise, how much rather the Father of spirits, Heb. 12. 9 He its a Father of our spirits, and so he may chastise us in them: fill us with darkness, sadness, trouble, and grief of soul. Now this consideration would greatly quiet the waves and winds which are ready to rise up in us. What its the ground of all our impatience, discontent, and trouble against God's dispensations? Its 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 Childlike disposition, thou wouldst say, although all I feel be bitter, yet he its 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 obedience to him from an inward sweet principle of love. In this sense they are said, Because 3. In obedience flowing from love. they are the sons of God, they are not under the Law. Not as if the Law were not a rule to them, but only they are carried out to obey it from a fountain of love: even as a dutiful child will obey his Father's commands, although he had no estate, or great inheritance to give him. And thus it its here, Though there were no Heaven or glory to bestow upon a regenerated person, yet he hath that principle of love which would persuade 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 its unlawful for a child of God to have an eye to the reward: for it its said of Moses, He had an eye to the recompense of reward, Heb. 11. 26. The greek word signifieth a fixed intent eye: and every amor mercedis, its not mercenarius, every love of a reward its not mercenary, unless it be wholly and totally for this, being joined with no love to God at the same present. Fourthly, His affections are seen in his joy and delight in all those duties whereby 4. Joy and delight in duties. he may have communion with him. John 8. He that its of God, heareth his word. A Son delights to have letters from his Father, to have discourse about him, especially to enjoy his presence. Truly we have communion with the Father, saith the Apostle John: O● than, What a discovery its this of thy sonship? How art thou affected in praying, in hearing, in all religious duties? They are a constant burden and trouble to thee; this argueth thee to be no son of God. Let not therefore vain delusions carry thee aside: It its not thy coming to Church, thy standing within God's Courts, that demonstrates thee to be of God; but it its 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 its 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 God's presence. Fifthly, The Son of God manifests himself in his hatred and opposition unto all sin; For 5. In hatred of sin. every creature acteth according to its kind; the Lamb according to the nature of a Lamb: and thus because he its born of God, he acteth according to a Divine principle, That as God its a God of purer eyes than to behold iniquity, Hab. 1. so he its of a purer heart than to love and delight in sin. He that its 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 ranks (saith Austin) they are either Filii Dei, or Filii Diaboli, The Sons of God, or the Sons of the Devil: Now their works will manifest them. Art thou a man afraid of sin, carefully studying to avoid it in thy who'll life? Hast thou no more accord with it, than light hath with darkness? And so for wicked men; Thou hast no love to their company or council; thou hatest them with a perfect hatred; thou canst with no more love and delight be with them, than the Dove among Jays, or the Lamb among the Wolves, than thou hast a sure sign of a Son of God: But if on the contrary, thou art profane in thy life; thou lovest those that live dissolutely; men that damn, swear, and profane 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 Devil than this? If the Devil were to act visibly in the world, would he not live such a life as this its? 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 its with us? For thy out ward life and way doth proclaim to all the world that thou art of the Devil: And although it would make thy heart swell with rage to be called a child of the Devil, yet know assuredly by the Scripture rules, we can give thee no other name. O that a multitude of those who call themselves Christians, should not be astonished at these things: What to be children of the Devil, 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 〈◊〉 imitation 〈◊〉 goodness 〈…〉. 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 heavenly Father its perfect, Mat. 5. 48. If we consider the matter precedent, we should have judged the natural consequence to be, Be ye patiented as your heavenly Father its patiented; but because goodness even to bad men, to enemies, its 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 its not a perfect Christian. Therefore under all the injuries, oppressions, and desperate persecutions, although revenge, as the heathen said, be sweeter thou honey itself: 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 its this for thee to writ after? Especially considering vengeance its 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 deliver him, and destroy his adversaries, yet he submitteth to God's will. The Scripture giveth many signs of Grace, yet none its so remarkable and commended as this, Mat. 5. And howsoever some Papists think, to love our enemies its a mere counsel for perfect men, not a duty to all Christians, yet it its plain our Saviour presseth 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 symptoms of Grace look after this, yet it its plain the Scripture makes this one of the chiefest, and its a sign Grace hath great dominion over thee when thou art enabled to do this. Some malicious heathens once met with a Christian, and beaten him even unto death almost, ask 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 cruelly. I confess 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 its easilier said than 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 human generosity, obtained thus much only, That they shall he lesle punished than malicious revengeful persons. Seven, The Sons of God, being born of him, have a more noble and heavenly 7. In being of a noble & heavenly spirit. spirit than 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. Forts creantur fortibus, and thus that new birth of thine will not only lift thee up above sin, and all such base defilements, but even above all earthly temptations. And thy body its not made more upright towards heaven, than thy soul its 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 inferior 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 form into the glorious likeness of God; and being sons of God, disdain to ignoble and debase themselves by any filthy lusts: As Jacob's son, because he was loved had a coat of divers colours bestowed on him, so God bestoweth several graces upon his people. The Queen's daughter its in curious needlework, and for her to go and tumble in the mire, its more beseeming a swine than a Queen's daughter. O than that men who by birth or education being above others, judge it baseness to do servile work, would much more abhor sin as the greatest vileness of all. It its sin only makes a man like a beast, or a Devil: when therefore thou art solicited, or tempted to any sin, say, Remember this its 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 Privileges, and By privileges. they are wondered, in so much that John by way of admiration, calls upon all to be astonished at it, Behold what manner of love he hath shown, that we should be called 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 God's love to such an one! Now their privileges, Are First, To be made conformable unto Christ in his sufferings. This its a strange privilege, 1. Conformity to Christ in his sufferings. yet the Scripture commends it as one, viz. when for his sake we are opposed and troubled. To you it its given to suffer for his name, Phillip 1. ●9. And blessed are ye when all men speak all manner of evil against you for my name's sake. And so, He hath predestinated us to be conformable unto the image of his son, Rom. 8. which as the context showeth, its sufferings and tribulations, and we shall reign with him, if so be we suffer with him. Thus they thought it a privilege, when they glorified God, that they were accounted worthy to suffer for his name's sake. A second privilege its, The spirit of Adoption, whereby we are enabled to call 2. The spirit of Adoption. God Father, Rome 8. Gal. 4. Servants might not call their Mal●e●s Father; but these children may appropriate God unto themselves, saying, Our father: O what a comfortable condition its this, especially in sad times, when we cannot say any thing its ●u●s, yet upon just grounds to say, God its ours. And having this spirit of Acopion, we are thereby enabled to go with boldness into the presence of God. 〈◊〉 and slavishness, which its like a torment in the soul, its for a great degree quite cast out. Thou therefore mayst go with an holy and humbly confidence unto God, 〈◊〉 say, OH Lord, to call thee Father, to be assured of thy love in particular, this its children's bread, children are to feed on it: And what Father when his son asketh for bread, will give him a Scorpion? OH, my Father, Why its it that I have asked for bread so long, and yet have a Scorpion? Do not thou than who expressisn the duties of: Son, question the privileges of a Son: If thou livest like a child of God, believe also, be ●old also like a son of God. A third privilege its, The working of all things together for their good, Rom. 8. 3. The working of all things for good. Being the sons of God, they are made coheirs with Christ, and by him have every good thing promised them, Whether things past, or things present, life or death, all its yours, 1 Cor. 3. Though men may admire outward honour and dignity in the world, yet certainly this its 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 its better than the Philosopher's 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 pleasures 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 advantage. O than, with what spiritual content, and holy security of soul may the sons of God live in the most dangerous times. The last privilege its, God's care and protection over them. Father's 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 believers, against sinful cares, and worldly thoughts, what to do. Your heavenly Father knoweth what you have need of. O than in any exigence, in any great strait, say, OH my Father, though I know not what to do, yet thou dost: Though I am unworthy 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 its in heaven? O beloved, we need no other fountain to draw out water of salvation from: we need no other honey comb to suck the sweetness out than this, God its a Father to his Children. Use, Are we by regeneration the sons of God, and do the sons of God imitate and resemble God, holy as he its, pure as he its? Than Who can bewail enough the Use. cursed and hopeless estate of most men who live under the Gospel? How are they affected with this glorious estate of sonship? How careful are men to get their Leases, their Evidences made sure about earthly advantages, and not in the lest manner careful to make sure this heavenly inheritance? And as for their lives, their fruits may make you know what they are. Its it for the sons of God to wallow in their swinish lusts? its it for the sons of God to curse, swear, and blaspheme the name of their Father? O 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; O blasphemy! Its God the Father of profane wicked men? SECT. V Treating of the Nature of Grace under the name New Creature, with the Counterfeit of it. SERMON XL. Showing 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 11th Verse concludeth this Epistle with a testification of his love and kindness to them: For his reproofs had been sharp, yet love caused them, and that its good of Augustine's, Dilige, & loquere quod vis, Love, and than speak what thou wilt. The Argument of his love its seen in the length of his Letter; a large Letter argued large affections, and that with his own hand; whereas many of his other Epistles were written by others. The second demonstration of his love its in warning them against false Apostles, whom he describes by their ambition and hypocrisy: Their hypocrisy, they desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an excellent word, To make a fair show. As strumpets commonly more trim up themselves than grave Matrons, so falsehood its more varnished and painted than truth. Than their ambition its described in affecting Disciples, Ambitio scenam desiderat, Ambition loves to have some look on and applaud. Lastly, there its the carnal advantage they look at, it its to avoid persecution: For the Jews being zealous of the Law, and persecuting to the death those that seemed to take it away; these false Apostles to avoid danger would retain the Doctrine of Christ, and the Ceremonial 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 forbidden that I should glory, save in the Cross of Christ, etc. Persecutions for the Gospel I fear not, but glory in them; and hereupon layeth down a general sentence, an excellent practical 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 about Circumcision and uncircumcision, all your conference, all your studies run out about this; but the truth of grace lieth not in these things. It its 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 pass the pre-eminence 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, its acceptable to God, unless a man be a new Observe. No privilege, etc. Creature. Dost thou pray? unless a new Creature God owneth it not. Dost thou hear? unless a new Creature God regardeth thee not: As Joseph said to his Brethrens, Unless bring Benjamin come not in my presence; Unless you come to holy duties as new Creatures, God loveth not to see you. This Doctrine its so necessary, and so worthy of all acceptation, that the Apostle addeth, Whosoever walketh after this rule (that its) as some expound, according to this position, that no external duties are accepted without a new Creature) peace be on him and mercy. The receiving of this truth, its 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 external duties were to be omitted or neglected; for he that saith here, Circumcision availeth The neglect of duties not hence to be in●erred. nothing, doth in another place say, It profits much every way, Rom. 3. 2. and he calls it, The seal of the righteousness of faith, Rom. 4. 11. Thus the Ordinances 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 ears, 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 its 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 its nothing unless a man be a new Creature; he saith truly: but to infer from thence, that Therefore it's no matter for that form which hath clearest testimony from Scripture, it its a great inconsequence; and the ground of all this its, 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 testify our worship of him; and withal where true grace its, they do increase grace, and by daily frequent exercise therein, we come to an higher degree in holiness; 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 its present; and for these spiritual effects, the Saints of God have such admirable ravishing expressions about them. Take heed therefore of that dangerous Rock on one hand, to neglect the ordinances, expecting immediate Revelations, and Enthusiasms; or on the other hand, a propliane contempt of them, even as the Swine doth a Pearl. Now let us consider, Why God careth not for those external 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 seethe his own likeness, his own similitude. Thus God made man at first after his own Image, that so Reasons 1. Without God's likeness 〈◊〉 acceptance. he might delight in him, and communicate happiness to him, which Beasts were not capable of. Now this Regeneration its called, Ephes. 4. A renewing after the Image of God. It its a known Rule, That likeness its 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 likeness and Image of God, and so for Christ's sake he accepts of it. Its it any wonder than, if the prayer, the hearing of a wicked man be an abomination? for God seethe there the Devil's likeness, the resemblance of Satan, and how can he entertain such? Say than to thyself. I go to pray, I go to hear to day, but its there any thing of God in me, am I holy, as he its holy in some degree? If not, God seethe 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 than its it, that you are no more solicitous in this great matter? why should you not be as much afraid of praying without a new heart, as not praying at all; of hearing without a new heart, as not hearing at all? Secondly, God doth not regard outward duties unless we be new Creatures because 2. We cannot perform duties upon right grounds, unless regenerated we are not able without this to perform them upon spiritual and supernatural grounds: And unless all our duties be grafted upon this stock, they are no more than Brambles and Thorns fit for burning: now the supernatural ground in praying and hearing its because of God, and in reference to him: Israel was an empty Vine, in all her duties, because she brought forth fruit for herself, Hos. 10. 1. she did not turn to God, even unto him. The Motive or Loadstone to draw our affections in any spiritual exercise, must be God's goodness, holiness, and spiritual excellency: The Virgins love thee, because of thy ointment poured 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, because, they know no man, no nor Christ himself after the Flesh, 2 Cor. 5. They do not look for carnal advantages by Christ, but love him and obey him because of spiritual grounds; now a stone may as well fly up into the air, as a man without this new Creature be carried out in Religious duties upon spiritual grounds. A Beast may as well speak and understand reason as a natural man discern and be affected with spiritual Motives; and yet if this be not, a man in all religious duties its like David in Sauls Armour, they are too big and great for him, he knoweth not how to manage them: Consider than, How can I pray, or hear upon those supernatural Motives which God requires, if this new nature be wanting? How can In prayer rejoice in the promises of God, mourn because of the foul and loathsome nature of sin, if there be not this good foundation laid? This than its all in all, and yet we do not above all attend to this: Therefore as Paul said, commending the gifts of the Holy Ghost, speaking with tongues, working of Miracles, etc. Yet I show y●u a more excellent way. So, though ye do well in praying, in hearing, yet there its a more excellent and more necessary way, and that its to perform all these by a sanctified, renewed principle within. Thirdly, as Religious duties cannot be performed graciously without this, so, Neither its a man a fit subject to receive those spiritual benefits communicated by God 3. We are not fit to receive the benefits of duties without regeneration. in them, without this. Unless a man be a new Creature he knoweth not what it its to have Communion and Fellowship with God in Prayer and Sacraments; He cannot taste of the comforts and joys 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 its not able to understand: There its in the spiritual discharge of holy duties, a very heaven, a comfortable enjoying of God's presence; I will devil with them, saith God, 2 Cor. 6. and ye are the Temple of the Holy Ghost, 1 Cor. 3. But (alas) these are unspeakable miseries to an unregenerate man. In all duties they have but the bone as it were, not the marrow; they stand in the Porch of the Temple, they do not enter into the Holy of Holies; They do not feel what David and Paul, and all those holy Servants of God have felt in God's 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 Wilderness to me, when a Garden to others; others go home blessing and praising God, as if they had been in a glorious transfiguration, but I return earthly and stupid. O why its all this, but because I want this new Creature; than it wouldbe new praying, and new hearing. Fourthly, therefore no outward Duty or Privilege its accepted without a new 4. Justification and Regeneration are are inseparably united. Creation, Because justification and this new Creature are inseparably united together, and cannot be one moment divided from each other, Rom. 8. There its no condemnation to those who are in Jesus Christ, (there its Justification:) Who walk not after the Flesh, but after the Spirit, (there its Sanctification:) Now seeing that justification its the ground of all acceptance both of our persons and duties, and this its always concomitant with a new Creature; therefore without this, that hath necessarily adjoined to it a ground of all acceptance, we can never be regarded by God. O therefore think with thyself, The prayer of a justified person its only approved of, God hath first respect to Abel, and than to his Offering: 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 its of none but this regenerated person: Why should ye not harken diligently to these things, for if all thy duties hitherto have not been accepted, thou art to begin anew, to lay a new foundation; and certainly it its the necessary duty that lieth upon many persons, though Christians, to raze the very foundation they have bvilt 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 informed themselves out of God's Word, for by that we must attain to those two great works of God, Justification and Sanctification; Justification to reconcile our People; Sanctification to make holy our Natures and spiritualise 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 strait. Fifthly, God doth not accept our religious services without this new Creature, 5 Duties are nor in a true sense good without the new Creature. 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 Original estate. For they are not good or well done, because to have a good action there its required all the conditions, Bonum est ex integris causis, malum e quolibet defectu, one defect its enough to make an action evil, but it cannot be good unless 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 than the Fruit will be good; Cleanse the inside first: The heart its the good Treasure; so that a man cannot do any thing after a godly manner but by a renewed nature, he may do it after a customary and seeming religious manner, so that men may admire it, but he cannot do it with a gracious foundation, till his nature be healed: Than as the principle must be good, so the manner also, that its, after a fervent, zealous and heavenly manner, not with a mere lip-labour, or bodily presence; there must be motions and earnest stir 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, looking at God, and not at man; so that all our spiritual duties are to be of him, and by him, and to him; and no wonder if so much be required to the right discharge of any holy duty, for Aristotle requires as much to any virtuous action; He saith, That only can be called a righteous action which its, justa, à justo, justa, from a just man, in a just manner; and so that its only a godly duty, which its done by a godly man, in a godly manner, to a godly end. Sixtly, This new Creature its looked after, rather than any outward duty, Because 6. True Christianism consisteth in the new Creature. in this true Christianism doth consist. A man its not really and properly a Christian, because Baptixed, because he professeth Christ, and worshippeth him, but because he hath this new Creature in him, and this its the scope of Paul in the Text: So that as in the time of the Old Testament, true Judaisme, or the true being 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 its a Christian, not who its outwardly baptised, but who its inwardly anointed with the graces of Christ; for to be a Christian its to be an anointed one; and than of this inward Jew see what the Apostle saith, Whose praise its of God, not of men. It's God that its a Father of spirits, that looks to the hearts of men, that praiseth this Jew, this Christian. The denomination of every thing its from its chief and better part. We call a man reasonable, because of his soul the chief part of him; so a man its called a Christian, not so much because he prayeth, heareth, cometh to Church, which its but like the body; but because these are done by a renewed nature within, which its like the soul. OH than know, as every Profession hath its Art, its Skill, its Mystery, which a stranger hath not; so hath Christianity; there its a Mystery of praying, a Mystery of hearing, which the natural man understandeth not. Seven, If external duties were enough without this new Creature, than the way to heaven would be a broad easy way. Whereas the Scripture sets down a peremptory 7. Otherwise Heaven way would be broader than Scripture allows. position clean contrary; Straight its the way, and strive to enter into it, and Few enter in it. But if no more were required to pray and hear than most men do, 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 its 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 spiritual confusion; and as when any thing its broken, we see what its in the midst of it, which did not appear before; so in a broken heart we discover all that foulness, all those loathsome Monsters, all that horrid impiety, which we had no acquaintance with before. And o 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 straight way: Therefore say, I fear my praying, my hearing, my walking its too broad a way, too large a way, it doth not wound deep enough, or affect throughly. 8. These external duties are nothing without a new Creature, Because while 8. No faith interresting us in Christ without the new creature. this its absent there cannot be faith to apply Christ, and bring him to devil in the soul who only its the meritorious cause of all acceptance with God. Without faith its impossible to please God. By faith we are justified, we have boldness: 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 its accepted with God, its either Christ, or Duties covered with Christ. Till therefore thou art a new Creature, thou canst not put forth an act of faith, there wants that Hyssop which should sprinkle Christ's blood upon thee; and howsoever people may think and say they believe in Christ, yet its impossible for them to do it, till they be born again; for to believe in Christ its the greatest grace, and so needeth the greater power of God. Ninthly, thereupon it its, that we must be new Creatures in all our duties, because God's Promise its only to such duties that flow from such a Fountain. There its no 9 The promises to duties are only as they come from new Creatures. promise made singly to bore hearing, and bore praying, but to those that are done with a godly heart, with the who'll heart: To those that are poor in spirit; to those that turn from their evil ways, and all these properties are the fruit of the new Creature. If therefore there can be no promise, than there can be no acceptance: Now what a terrible consideration its this! Thou that livest in thy sins, thou that refusest to be reform, yet thou prayest, thou hearest, think with thyself what promise its there in all God's Word, that I may challenge. What Word of God its 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 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 than all duties, Because 10. The new creature alone gives life to duties. this only gives life, vigour, and power to them: they are but dead works; as a dead eye, or a dead hand without this supernatural life. This new Creature its the root that communicates all juice, and sap to these branches; This its the kernel, the other its 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 equal to Angels cannot make a good prayer without a renewed heart. Bernard said well of Lucifer, the chief Angel that fell, Bonum erat si fuisset ignitus magis quum Lucifer; He had better have had the fire of love to God, than the light of knowledge; so it its here, it's better having a renewed heart, which its full of faith and love of God, than the greatest parts and assistance that can be. Use 1. Of Instruction, That there its a just and great reason why men should at Use 1. Instruction. We aught to be affected with performing duties without a renewed heart. well be troubled for not doing of duties with a renewed and regenerated heart, as for not doing them at all. Thou thinkest, O 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 its a good thought; but think further, If I do not pray and hear with a sanctified nature, God casteth all my duties away, as so much dung. Consider, doth not the same God that commands thee to pray, to be baptised, to profess his Name, command thee also to have a new heart and a new spirit. O than sit down and bewail thyself, Lord how have I lived! What shall I do! whither shall I go that have been careful in the outward work of Religion, but not in the inward. God forbidden that any should think this its to discourage you in your outward duties, to abate your willingness and diligence. No, these must also be done; but these are not all that are to be done; remember, God its a Spirit, and so must be served in Spirit. Use 2. Of Exhortation, Be at last provoked to pray to God for this new Creature; Use 2. Exhortation. P●ay for the new Creature. Think all thy Religion its like an house without a foundation, till this be accomplished in thee: O think God saith to thee every Sabbath day after every duty private or public, What its 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 cloth me with spiritual 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 abilities, and they say, Lord we have done thus in thy name; but departed (saith God) ye were not new Creatures. The third and fourth kind of hearers, they knock to have heaven opened to them, but departed, ye were not new Creatures. The foolish virgin● came with more hope to speed than any; but departed ye were not new Creatures. O it its this makes a Christian; This makes us have praise of God. SERMON XLI. Showing that the Production of the New-Creature its from God alone; and what Attributes are conspicuous 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 Preeminency which the Apostle giveth to the New Creature above all external Privileges 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 its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creation or Creature; for the word its used both for the action itself, and the effect produced by it: Now this phrase to created a thing, its used of some strange and unwonted work of God. Thus Numb. 16. when God its about to make the earth swallow up Dathan and Abiram, he its said according to the Hebrew, to created a Creation. As God's wondered judgements are called a Creation, so his mercies, as in that of Jeremiah, Jer. 31. 22. Behold I created a new thing, a woman shall compass a man, that its, Israel, weak as a woman, shall compass about in an hostile manner, and so overcome her most potent adversaries; and thus here, because God doth work upon some men a wondered and great alteration by the Word preached, such as cannot be performed by any moral education; therefore this its called a New Creature, and the expression its allusive to many passages in the Prophets, where when God intends to make a glorious Reformation in his Church, by abolishing their former ways of wickedness, and guiding them into paths of Righteousness; he its said To created 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, its wrought by the sole power of God only, it cometh only from him, and also, that this being thus wrought in us, it its of a most excellent and glorious nature: And first I shall speak to the nature of it, it its a creature; than the qualifying adjunct, it its a new Creature. That the work of grace in man's heart, whereby he its born again, its a creature wrought Observe. It its the alone power of God that produceth the New-creature. merely by God's glorious power. Not Angels, no men are able to work this in a man's heart, but as a man though he beget the body of his son, yet not the soul, for that its infused by the Father of spirits. So though men come to Church, and-outwardly hear, and though the Ministers of God they labour faithfully in preaching, yet it its 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 only created the world, and all the things therein, so he only 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 its wrought in us by God merely, appeareth: First, In that it's called a Creation. and God only can created. For to created there Arguments. 1. God only can created. Requisite to Creation, I Infinite power. are required these particulars: 1. An infinite virtue and power; in so much that the most solid Divines do hold, That no Creature can be used as an instrument in Creation, much less be a principal: For seeing it its the giving of a Being to something out of nothing, no Creature can work but upon some materials 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, its said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 external miracles. O than we need not wonder 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 Christ's Sepulchre were, to remove the stone upon men's hearts, yea this its heavier than that, for there came an Angel and rolled it away; but here God only can speak to this Mountain to be removed into the Sea; see we than a man by nature dead in sin, and by voluntary practice buried in it; if ever this man came to be holy, and to live in holiness, wonder at it, as if a new world were made; for only an infinite power could make this alteration, As Divines to prove that God made the world, it could not be made of itself, give many fit examples to convince thereof: If a man see a glorious house bvilt up in a curious and most exact manner, he concludeth, That house did not make itself; or if one have an instrument of music curiously tuned, and excellent Music played upon it, he concludeth, This doth not make itself, or its Music; so the world being so curiously and harmoniously composed, called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, did not of a sudden put itself 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 of with detestation all his former wickedness, and that because he loveth God, and delighteth in holiness, 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 its 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 observeth well, We are the Creatures of God, both quâ homines, and quâ justi; As a man thou art God's Creature, as a renewed man much more God's Creature. 2. In Creation the Creature its made of nothing; and thus Creation differs from the works of men, which always suppose matter aforehand to work upon. Thus in II The Creature its made of nothing. this sense, the Chaos, or confused heap, that was properly created, because made of nothing, yet the works on the other days are said to be created; because, though they were not made of nothing, as the Sun and Man's Body, yet of matters altogether indisposed, and unfit; and this some Divines call Creation mediate, as the former Creation immediate. Now in this sense the work of Grace its truly called a Creation; for there its nothing in us that did cooperate, or consent to it; our hearts are dead wombs, till God 'cause us to live, and in this respect the Scripture doth represent us so full of sin, and all over corrupted, that thereby the work of grace may be acknowledged only of the Lord; Those are derogatory Doctrines to the grace of God, that say grace doth only stir up and excite the natural 3. Creation its in an instant, on a sudden; and that its the reason why the Scripture III Creation its in an instant. expressing God's work in bringing about any sudden mercy, or sudden judgement, calls it creation, I created light, and I created darkness, Isaiah 47. 7. What a glorious world did God make in six days? Here was a mighty alteration in a short space of time; and if as some of the Ancients speak, whom Cajetan pertinaciously argueth for, and followeth, that God made all in one day, and that the distinction of six days its but for our capacity; if this opinion should be true (as I think it far from truth, because so expressly contradictory to the very letter of the Scripture,) it would much more demonstrate the instantaneous nature of Creation. As Creation its thus suddenly, so this work of a new Creature its 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 alteration on a sudden: that as the Psalmist cried out, What ailest thou, OH Jordan, that thou turnest back? Thus may we admire, What ail these men that formetly lived in such gross and profane 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 thereon. Do not thou therefore expect this Manna will fall from heaven in what place soever thou art in; and although thou neglect the public Ordinances, and the means of grace. No, for although God hath not tied himself to means, yet he hath tied us to them; and therefore every time thou dost wilfully neglect any one Sermon, thou knowest not how much thou hast provoked God, what effectual and IV. The operations of the new Creature are so excellent, that it must needs be of God only. gracious operations thou hast lost by not being present. 4. This new Creature must needs be wholly of God, Because it's of a supernatural being, and so the operations of it do exceed the sphere of natural power; As when the Apostles were enabled to work miracles, it was plainly a demonstation of God's power with them, because they did those things which did wholly transcend any natural power; so when men love God, when they obey his commands out of upright and sincere motives, they are enabled to do that which wholly transcends the most refined natural abilities; It its therefore called, A participation of the divine Nature, 2 Pet. 1. 4. whereby our actions have a divine stamp upon them; and as Samson when he put forth those wondered acts of strength, he did it not by his natural 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 than more than as a man; for we pray not as a man, we hear not as a man; but God its in us, and with us. 5. This new Creature must needs be of God, if ye do consider, What we are till V We are the old Serpents, old Creatures, till thus new created. made so, even the old Creatures of the Devil; therefore the old man its said to be in us; and the Devil, that old Serpent, he reigneth and ruleth in our hearts: This old house must be pulled down, ere a new one can be bvilt. The making us new Creatures its sometimes called a Resurrection; now as our bodies cannot be made glorious and happy, till a great and wonderful 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 ourselves in the pure glass of God's Word; for that represents us so full of loathsomeness 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 natural condition thou art born in, to enter into the Kingdom of heaven. 6. This Creature must rather be made of God solely, than the heavens and earth; VI. It its a greater work than the Creation of the World. for although the Scripture doth often celebrated the power and wisdom of God, in founding the earth upon nothing, and stretching out the heavens; yet this Creation upon a man's heart, and his life, its far more wonderful: Hence it's ordinarily said, That it's a greater wonder to make a man holy and godly, than it its to created a world. For first, it cost God only 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 become man and dye for us; so that God doth not only speak, but in his manhood suffer; for you must know, as justification and pardon of sin its a fruit of Christ's blood, so its also this new Creation, and new making of us. Again the excellency and glory of the heaven and earth its only in a natural way, this in a moral 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 beautiful, how beautiful its God the Maker of them? so may we much rather, beholding the grace and holiness of this new Creature, cry out and say, He that makes man thus holy, how holy its he? If this new Creature be so admirable, how wonderful its the Creator of it? Hence also it its, that the godly are said, to shine as lights, Philip. 2. 15 in dark places, that so others beholding them, may glorify 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 inexcusable, because they did not glorify God as according to this knowledge; how much rather, that so many godly men as have lived with you, will be a condemnation to you, if ye have not followed their examples? you shall 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 dwelled amongst you; not only our Sermons, but their conversations should have turned you unto God. 7. This work of grace must be wholly of God, Because even in Christ's human VII. The graces in Christ's human nature were the gift of God. nature, where there was a fullness of it, yet it was the gift of God. The human Nature of Christ, though infinitely advanced by reason of the hypostatical union, yet being not God, but a Creature, could not furnish or anoint itself 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 than if this new Creature of grace was wrought by God in Christ's human nature, how much rather must it be wrought in us, who are altogether polluted, when his human nature was like the sun, wholly spotless? This its a clear and an undeniable demonstration, that God its sole Author of this grace; That as the Sun its like an universal principle in regard of light, and every thing its enlightened by that, so its God the universal Fountain of all that holiness which its communicated unto the godly. 8. This must needs be God's Creation only, Because he hath so absolutely promised VIII. God hath absolutely promised it. to accomplish it for us. All those expressions, I will give a new heart, and writ my law within thee, Jer. 31. 33. And I will take away the heart of stone, Ezek. 36. necessarily infer that it its God's 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; Than all those promises of God must be only conditional, expecting till man will yield also; and thus it would not be Predestination but Postdestination; and man's will should not follow Gods, but Gods will lackey it after man's. But this cannot be thought, that God its not sui juris in his promise, and that he its not able to make good by his hand, whatsoever its go out of his mouth. O therefore, when thou findest thy heart so greatly assaulted by sin, and thou complainest thy lusts and corruptions are too strong for thee, remember they are not too strong for God. 9 If this were not God's Creature merely, Than the greatest glory in a man's conversion IX.. Otherwise the glory of the work would belong to a man's self. 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 less can he glory in any such strength, whereby he should difference himself from other men wallowing in sin. This differencing work of God, Christ himself resolveth into his Father's 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 inwardly 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 servant to sin and Satan, made the Son of God and a new Creature; you may say, Verily God was there, these devils and lusts have been cast out only by the finger of God. Now in making his Children new Creatures, he demonstrates several properties God discovers many of his glorious Attributes in forming the new Creature. 1. Goodness. of his in their great lustre and glory: As First, His great goodness and pity to us: How often its this called his grace, and the richeses of his grace. It was God's goodness to make a world, but this its the richeses of his goodness not to throw us away, as refuse, fit fuel only of everlasting flames; It might have been with all mankind as it was with the Devils; in their Deluge God did not provide an Ark to save so much as eight persons, not one Angel had he compassion on. This grace of God its so deeply apprehended by the partakers thereof, that they rejoice in it, speak of it all the day long, pled for it, and that they live, or have any outward comforts its nothing to this wondered mercy of God to them. Secondly, He declares his Power; That you have heard sufficiently of, it being a 2. Power. 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 its Mirandum, a wonderful 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, entreat and invite, but it its God only 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 sin its too strong for them. O 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 corruption backward. Draw me, cryeth the Church, and I will run after thee, Cant. 1. 4. No man comes unto me, unless my Father draw him, John 6. 44. Thirdly, His Wisdom, That its admirable from many considerations; for if you 3. Wisdom. 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, etc. 1 Cor. 1. 27. though some of these he chooseth, nor doth he approve according to outward appearance: As his wisdom its 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 wisdom its wonderful herein, that so all may be of his grace. Than 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 its made more glorious: And lastly, God's wisdom its seen in the time of making them new Creatures, wherein so many concurrences of strange love meet together, that it ravisheth, and over-whelms them for ever. Fourthly, His holiness its admirable herein. If a clod of earth, or piece of muck, 4. Holiness. should be made a glorious Star in the heavens, it its not more wonderful than for a man become like a beast in his affections and actions to be made like an Angel, doing the will of God. We see when God made man with other Creatures at first, what a signal difference there was in his process 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 its become like one of us; but now in grace and holiness, he saith, Man its 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 glass; how glorious its 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 Quintestentiall, and this soul its above a sinful constitution. Use Of Exhortation: If thou hast found any good grounds, that God hath made Use. Exhortation. Bless God for the new Creation if found in our hearts. thee such a glorious new Creature, let thy heart and mouth be filled with praises. All the power in heaven and earth, but God's only, could not make them such. O but this new Creature its a rare Creature; like new and strange sights brought from remote parts of the world: For if we be new Creatures, how its it that the old man its so prevalent in thee? how its it that thy old lusts, thy old conversation its not quite abandoned? Thou wouldst easily call it blasphemy to say, God makes thee lie, makes thee swear, are such sins of his Creation? OH than wallow in the dust for shame and sorrow, as thou hast heretofore wallowed in lusts and pleasures; let the glory, beauty and loveliness of this new estate much move thee: This its a commendable new fashion, when thy principles are new, thy aims and ends are new, thy life and manners are new; How can men withhold from panting and longing after it! SERMON XLII. Showing what the New Creature doth not imply, and to what it its 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, its here called A new Creature, or Creation (as you have heard:) And this phrase signifieth two things. 1. That it its the work solely and wholly of God, for he can only created. If God should only make thee a man, and thou make thyself righteous, or a new Creature, thou shouldst do something better than God: For Melius est te esse juslum, quam te hominem esse, It its better for thee to be a righteous man, than to be a man, said Austin. Now though this point of God's sole and irresistible efficiency in point of grace, be of large and noble concernment both Doctrinally and Practically, yet I shall say no more of it than what hath been delivered, reserving the residue of that position, to some other opportunity, and seasonable Text. I come therefore in the next place to the second thing employed in the adjunct that qualifieth this Creature, It its a new creature, which denoteth the great excellency, and noble nature of it: for so the word New its used frequently in Scripture, for that which its 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 himself in. The Observation from the Text its obvious. The work of grace regenerating maeths Obs. us altogether new. That new and glorious Body which the people of God shall have by their resurrection, doth not more exceed this vile, mortal, and infirm body that we now bear about with us; than the alteration and change God makes in the soul when he reneweth it, causeth it for the future to differ from what it was formerly; than proud, now humbly; than earthly, now heavenly. Than it was like Naaman before his washing, full of a loathsome leprosy; but now like his skin after his washing, fresh and beautiful. Before it was like a Lazarus, full of noisome Ulcers and sores; but since it its like Absolom, that was comely from the head to the foot. This point deserveth diligent explication, because it will be a mirror or glass to see yourselves 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 privileges of the Church, and in the discharge of the public duties which relate to God's worship, and yet be an old creature, 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 tells us what its true Christianity, wherein the marrow of Christian Religion consists, viz. Not in external duties, but in a new sanctification of the who'll man: This its 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. What new creature doth not imply. 1. It doth not imply that there was no such work before the times of the Gospel. 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 its true, the Gospel-administrations have many prerogatives above that of the Law: hence it its called in a peculiar manner, The Kingdom of Heaven, but yet this work of God in regenerating 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 its more fruitful than 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 spiritual. Nor Secondly, Its this new creature so to be understood, as if it should always be suking 2. Not that new faith etc. should be looked after. 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 commanded in the word, this new creature applieth itself to, receiveth it without any further change or alteration, though the use and custom of it be never so old. Indeed when a Church its become like the Chaos at first, darkness of ignorance and profaneness, spreading itself all over; than as the Apostle presseth, 1 Cor. 3. They are to become a new lump: but when the pure Doctrine and way of God its received and embraced, there still to affect new things, its 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 its to grow in knowledge, faith, and other graces, yet they are not to look for new things above what its written. The Scripture its 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 believe, That the Scriptures are like Hercules his pillars with this Motto, Ne plus ultra. Thirdly, This new creature its not so to be understood, as if it did make a man substantially 3. Not that it makes a man essentially new and essentially new. For a man might ask, Where its this new creature? Doth it give a new soul? A new body? Another kind of natural life than other men have? No, this new creation its not in respect of substantials, though the scripture calls it the New man, but only 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 its of as great efficacy and wonder, as a natural change. It its 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 its changed, thy Tongue its changed, for these were instruments of evil, but now of good. Fourthly, This new change or creature its not so to be explained, as if it were only 4. Not that it its in life only. in the outward lives of men. For though it demonstrate itself there in part, yet the Choicest, and most Noble operation, its within upon the understanding heart, and will of a man. This new creation its most potent there, where it its invisible to the bodily eye. For if this new creature were no more than an outward change in our lives, than we might find such in Plato's or Socrates, and Aristotle's School. To define a man to be a godly man by outward duties only, its to define a man by his body, and not by his soul, which its 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 its primarily upon the heart, and inward parts of a man: and David, though totally abdicating his former wickedness, yet cryeth out, Created in me a clean heart, Jer. 31. Psal. 51. Neither in the Fifth place its this new creature to be understood, as if there were no relics of the old corruption in such a man. As if in the description of this work, 5. Not that no relics of the old man remain. you must all expect to find nothing but what its the mere work of God in you, not any thing of your old selves, or the old Serpent. No, although Christ when he cured any man of his bodily disease, did it perfectly and presently, yet the cure of our souls its by degrees, and hath much imperfection cleaving to it. There are some old dregss in this new wine: yea there its 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 wisdom its pleased to do to keep us humbly, and low in ourselves; to be always thirsting and panting after Christ's grace: That as long as this flux of blood runneth, thou shouldest always be desirous to touch at lest the hem of his garment. This its necessary to the godly, who many times think this mountain of grace its 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 opposeth: What the new creature its opposed to. 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. expressly mentioneth the general 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 Creature comes. First, There are the old things of sin and ungodliness. The glorious sun and a 1. To the old things of ungodliness. dark night can as well stand together, as this new Creature; and thy old swearing, lying, thy old lusts and profaneness: As soon as ever God works this new work upon thee, presently those old things do not only pass away, but are thrown away with great detestation: As it its 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 loathsome and unclean. So may we say of many a great man, a rich man, a learned, but if an ungodly man, He its altogether unclean. The Apostle speaking of the Corinthians what they were formerly, Riotous, Thiefs, Unclean, Effeminate, but ye are washed, but ye are justified, but ye are sanctified, 1 Cor. 6. 11. Such blackmores must have their skins made white: O than, Why its 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 tells them, They should not be so much as named amongst them, much lesle than, practised, and lived in. O, what Minister 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 than its there that old rubbish in thy life? Why its not that old house pulled down? Why its it that custom, and the Devil, and thy wicked heart its stronger to keep thee in these bonds, than God's 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 than daily sinning make thee weary? Those old lusts, that afford no new comfort, Why dost thou not loathe 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 swine's draff, thou hast enough? It were impossible if this new creation were in thee, thou couldst live in, and love those unlawful pleasures thou hast been used to. Calvin well presseth that forementioned Text: Old things are passed away, all things are become new, as (saith he) Old leaves in Autumn through dryness they whither, and fall of from the tree, there its no more sap or juice to maintain them. Thus when a man its regenerated, those former lusts loose their vigour and life, they have no more nourishment to support them. Be therefore no more blind at noon day: those continual and daily 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 sand forth such bitter streams. Secondly, That old darkness and blindeness which was upon his mind, its passed away, 3. To old darkness & blindness. & new lights in the room thereof. I might instance in every particular of old corruption in a man, and show you what a new creation there its instead thereof; but that would be infinite: I shall therefore instance in some remarkable particulars: And what its more notable than that Chaos, which its on every man's heart before conversion, Darkness covering the face of his soul, not able to discern any spiritual thing, yea to judge them folly and madness? What doth a man naturally more scorn and contemn than the practical power, and precise strictness of Godliness? He seethe 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 seeing in an old man its more indisposed and unfit: And we may say, if a natural man had the eye of a new creature, he would than see, judge, and discern as a new creature. The Apostle mentioneth this great alteration in men converted, Ephes. 4. You were darkness, in the abstract, but now ye are light in the Lord, yea its called Marvellous light by Peter, 1 Pet. 2. 9 For certainly that light of knowledge, faith, and spiritual discerning in a Godly man, its wondered and admirable. So than where this new creation its, that old stupidity, 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 thereby. Therefore how canst thou judge thyself to be a new creature, whose right eye its put out, whose understanding its wholly darkened? Every sermon its a riddle and parable to thee. The Bible its a book sealed up to thee: Why its it that thou art no more careful to get light in thy heart? How hath nature defended the eye, by placing it in an hollow place of the head, fortifying it with skins and an eyelid, and brows, as a threefold wall to keep of 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 God's love towards them, that also passeth away: And instead thereof trembling entereth 3. To old presumption. into his bowels, rottenness gets into his very marrow, because he hath felt the terror of the Lord. There its no greater destructive principle of that old man in us, than that it bewitcheth a man with a self-flattery, self-fulness, and self-righteousness, that God loves him, that he hath a good heart, and a good God: Thus the devil keeps all things in quiet and peace, till Christ a stronger comes; but when Mary Magdalen feels the burden of her sins, she needs Christ's comfortable speech to her, That her sins are forgiven. David's heart roareth like the sea, and the winds and tempests blowing on it, are not still till God quiet them, She that thought herself full, wanting nothing, now she knoweth she its poor, miserable, and naked. What a vast difference between Paul a Pharisee, and Paul regenerated? Than he was alive, all was well, now he its dead, and sin kills him. If thou art a New Creature, thou art loathsome, defiled in thy own eyes. Thou standest like a Leper aloof of from all the mercies and promises of God. Thus God hath ordained, That none should find rest to their souls, but such who are loaded and burdened, Mat. 11. 22. Now thou hast a rest without any burden, thou hast an ease and never didst feel a load: This its much to be suspected. Fourthly, That old end, aim, and scope, to which he formerly referred all things, its now changed, and a new white its now set up. Every man hath some ultimate end 4. To his old ends. to which he doth refer all his actions, that its, the centre to which he falls. Now while a man its this old Creature, he looks no further than at earthly comforts, pleasures, and advantages in this world: Thus they are like bruit beasts, measuring their happiness by those objects that do please the sense: and as Eve desired to taste the fruit, Because it was lovely to the eye; so do they long to taste of that fruit which its pleasing to their corrupt appetites: But saith the Apostle, Whether we live, we live to the Lord, and whether we die, we die to the Lord, Rom. 14. 8. Whom have I in heaven but thee, saith David? whereas the property of every natural man its described, Psal. 4. Many say, Who will show us any good? and the contrary disposition of the regenerate showeth itself, But Lord, lift thou up the light of thy countenance upon us: So that if thou art a new creature, thy end its no longer to grow great in the world, no longer to fulfil thy brutish lusts, but to glorify God, and save thy soul: And this end being earnestly and affectionately desired by thee, thou dost diligently practise all those means that obtain this end in praying often, in examining thyself often, in humiliation, and reformation often. As the supreme Orb carrieth all the inferior Orbs about with its own motion, so this great and noble end wheels about all thy actions; every thing its subservient thereunto. Now if we would ask men, What its the great aim and end you propound to yourselves in this world? Though with their tongue they would happily 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 changed thou didst use to live in. Fifthly, All his former false ways of worship and service of God, they are renounced, and now he serveth God after a new manner. Thus all the heathens when 5. To old false ways of Worship. 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 ways, and a Traditional worship invented by their Forefathers, as the Jews were, they forsook this also. The King's daughter its to forget & forsake her Father's house. We see Paul spends much in his Epistles to take of the Godly from those very Ordinances 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 Daystar 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 communicating with Idolaters in their Worship, 1 Cor. 6. Seeing they are the Temple of the Lord. It its worth the observation, Isa 2. when the people of God by his heavy judgements upon them for their Idolatry, shall be weary of it, it its said, They shall throw their Idols to the Bats and Owls, that its into dark corners and holes: A fit expression; for as their Idols were blind, Eyes they had, but did not see; so they shall cast them away unto blind creatures. This should make people take heed how they pled for any old thing in religion, merely because it its old; for than 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 ways; though there may be the good old paths also that we must inquire after, Jer. 6. 16. when new errors have overwhelmed us. Sixthly, His old animal and natural actions, they pass away, and he its a new creature 6. To old natural actions. 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 only a new creature overrules all those actions after a Godly manner, insomuch that we may say, it its new eating, and new drinking when this creation taketh hold of us. For in that former condition, 1. We did only eat and drink to comfort ourselves, to satisfy 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. O the exactness and excellency of this new creature; it makes new eating, new drinking: now when thou drinkest thyself 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, Judas 12. They do not remember their Mortality, How quickly God's 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 its, spent their time in the use of the creatures with much carnal jollity and mirth, and than the flood overwhelmed them on a sudden. O there its a great deal of carnal eating and feasting, a great deal of carnal mirth in the Creatures. But when a man its made this new Creature, he useth all these comforts with temperance and an holy fear. I beaten down my body, saith Paul: That its, 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, lest while his sons were feasting, they should sin against him. David prayeth about some, That their table might become a snare unto them. And certainly this its the portion of wicked men, their eating, their drinking its a snare to them; their mirth and jollity its a snare unto them: They marry, they bvy houses, oxen, and these things hinder them from coming to the feast when invited. But this new Creature its 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 its not only seen in casting away the works of darkness, unquestionable sins; but in a gracious moderating and ordering all lawful comforts. Seven, That old way they were accustomed unto in their civil actions and 7. To old ways in civil actions and relations. relations, this new creature changeth: And indeed this work of grace where it leaveneth a man, makes an alteration in a man, not only in the general, as a Christian, but as a Magistrate, a Minister, an Husband, or a servant in any particular relation. If the Heathen said, He could not be Bonus vir, which was not bonus civis, not a good man in the general, who its not a good Citizen in his particular relation; How much more doth the Scripture verify this, which doth not only instruct 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 its Prepared for every good work, 1 Tim. 6. so every relation also its. 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 only to his own greatness and power, Ut praesit, non ut profit: Now he remembers he its the Minister of God for good to those that do well, and for terror to those that do ill. He considers that as the sun hath its light not for itself, but the world; so he hath not his place and authority for himself, but for others: He remembers that it its Res publica, 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 spiritual men; because their principles, aims, and who'll guidance of their souls in these things its upon higher grounds than morality can attain unto. Eightly, This New Creation opposeth also those old religious approaches 8. To old religious approaches to God. unto God: They do not pray, hear, as they were want: Not that they change these instituted Ordinances of God as they do when they come out of Idolatry and Superstition: But in these respects there its a great alteration made. 1. Whereas they thought the very external Duties were enough to commend them to God, and upon this ground they prayed, came to Church, received Sacraments: Now they see they were deceived, and judge all nothing without an inward 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 persuasion cometh not of him that calleth you: That its, this persuasion that external Duties are all the service God requireth, 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 spirit and truth. 2. There its 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 its fervent in spirit, serving the Lord: so that a new creature leaveth not only 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 men's lives do you see their old sins, their old lusts? Their Duties, and solemn Worship of God its done with no more fear, inward and spiritual deportment of soul. That which thou gloriest in, That thou art no changeling, it its thy shame. As this body must be changed ere it can inherit immortality, and glory, so thy soul must be changed ere it can come to everlasting happiness. What its more miserable than 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: O thou great God of heaven, make this Truth fall like The Coal from the Altar, to touch Not their Tougnes only, but hearts. SERMON XLIII. Concerning the Supernaturality and Excellent Qualities 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 its in sense absolutely considered; and in the general, when the Apostle calls it a new Creature; the essence or being thereof its thereby declared to consist in a supernaturality, or way of life, above that which the power of a mere man can reach unto; so that it its no more than a supernatural Creature, one, who its acted above the principles and motives of nature in all the duties he doth, so that the best way to discover this new Creature its, to show wherein it its above the ordinary course of Nature: And although the Schoolmen dispute, wherein lieth the true and proper notion of supernaturality, or what its that which makes a thing supernatural, yet I shall not enter into that Labyrinth. First therefore, this work of grace its a new Creature or supernatural, in regard of its original and beginning. It doth not flow from the principles of nature: it's The work of grace its a new Creature, or supernatural. 1. In its Original. from the power of nature that a man eateth, drinketh, laugheth or discourseth; but let a man do any thing holily, believe, or repent, to this a special power from heaven its necessary. Indeed we need the aid and assistance of God, even to all ordinary actions; Therefore the Scripture saith, In him we live, and move, and have our being; and God its the Author and Actuator of nature, as well as of grace; but that its a common help, this a special help. God doth more for thee when he gives thee an heart to breath after Christ, than when he enableth thee to breathe the breath of a natural life; and if God be the Fountain of our natural life, much more of our spiritual life. It its not enough to call a thing supernatural, in that it's solely of God, for so the world was created only by him at first; but it must come from him in a peculiar and special 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 human power; and this should make us sensible of our own poverty and nothingness; for as often as thou hearest the Word calling thee to believe, to repent, it doth but put thee in mind of thy utter impotency. By the Precepts a man may see what he should do, 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 its all, must the new Creature proceed. The beginnings of this its 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, its because thou findest not the need of a power from heaven to lift thee up thither: As those that were blind and lame; they desired Christ, knowing, he only could give them their eyes and their limbs again; so do thou; OH Lord, I must mourn for, and turn from my sins upon holy grounds. O that I could do it, how often, Lord, do I resolve to climb up this hill toward heaven, but I presently fall back again; to thy power therefore, and to thy grace I fly. 2. The supernaturality of this Creature its seen in the Motives, why it sets upon 2. In the motives which stir it up to duty. Because of God. any duties, and that its, because of God. Thus faith, part of the new Creature in a man, believeth God's Word, not from custom and education, or the authority of the Church, but because of that divine Authority and Revelation which appeareth therein: As a man seethe 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 human grounds lead him, it its but an human faith, and we need not a special gift of God to believe thus: After the same manner also it its, when a man bewaileth his sins, and condemneth himself for them, merely because of the natural light of conscience, not from the Word, and because God its offended, but because of external judgements, this its 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 its, when a spirit of prayer and supplication, and mourning its upon our souls, because God its displeased with what we have done; and indeed the greatest, and the most noble part of the supernaturality of this new Creature lieth in this, That we go to all divine objects upon a divine ground, upon a divine motive; so that it's acknowledged by all, both Papists and Protestant's, that nothing can be said to be graciously and after a godly manner done, unless it ascend as high as God, and be terminated on him, as the object: we are not to stay on Jacob's Ladder, but to go up to him, who sits at the top of it in heaven. O consider, 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 possible for a man to be taken from the wedding Feast, and bound hand and foot, and thrown into utter darkness, I mean to be taken from religious duties, and damned, because these were not the acts of a new Creature, but the human devotions of a moral man. Let not therefore thy heart be quieted in any holy duties, till it be immediately applied to God himself. The women that sought for Christ's body were not contented to see the Linen 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 its the hinge of Christianity, get this and you get all: Believe because of God, mourn because of God, and than you are at the highest of essential perfection, though not gradual. This its the only, or at lest main specifying difference between Judas his tears and Peter's; this makes Manasses his humiliation good, and the want of it makes Ahab's bitter. Do not than any longer like worms crawl on the ground, but like Angels sour up into heaven: This would make you like the Silkworm, sending forth that which its precious always from you. Two ways a man may apply himself to God: either, First, As he may be known A man applies himself to God; As revealed, I In the Creature. by the creatures. Of this the Apostle discourseth much Rom. 1. for in them he revealeth his wisdom, power and goodness, and so the Gentiles are condemned, because they did not glorify him as God; they did not go as far as by the Moonlight 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 unrighteousnes; yet in those acts they were not new Creatures, because there wanted faith in God revealed in his Word, which its the soul to every action, and the Salt that seasons it. Therefore there its a second way of the soul's tendency to God, and that its, As he its revealed in his Word, and made known in Christ, being drawn unto him by his II In his Word. Spirit, and so lifted up above all his natural abilities, and this its the expression of of a new Creature; So that what Luther prayed for Melancthon, Rapiat te Deus, ex humanis in divina, è tuis in sua, its to be poured out in the behalf of every natural man. If you see a Paul crucified to the world, having his Conversation in heaven, knowing how to abound, and how to want, enabled to do all things, through Christ that strengthens him; that his former sins he once lived in, do 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 likeness of men; and Paul would return the same answer as than was, Why do 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, reform from sin, say, This its the great power of God to salvation. Thirdly, this supernaturality its seen, In that it its a way of such perfection and exactness, 3. In that she perfection it leads to its above nature's inclination. that it its no ways agreeable to our nature; we have nor so much as an inclination to it; and so supernatural its as much as connatural; for thus holiness was not supernatural to Adam, but it was a fit and suitable qualification, even as rationality and risibility was connatural to his soul: so God creating Adam for such a glorious end as to enjoy him, holiness was a connatural perfection due to him; but now since our lapsed-and polluted condition, all holiness its so far supernatural, that it its against our natures, we have no inclination to that which its holy; yea, the Apostle saith, We have enmity against the way of God, and we neither are, or can be subject to it, Rom. 8. Godliness its a kind of violence to our corrupt natures; and therefore we are said to crucify, and mortify sin, yea to deny ourselves; all which argueth the repugnancy that its in us to that which its holy; wonder not than, if men be so unwilling, so untoward to be brought to this work of grace: There its a secret enmity, and antipathy in us to it; we love it no more than the thief doth the light; and upon this its grounded all that rage, hatred and opposition they have against godly ways: They cannot give you a good reason why? only their hearts are full of venom against it. Lastly, this supernaturality may be seen, in that proportion and analogy it hath 4. In its analogy with God. with God, though with a vast difference. We call God's Wisdom, power, holiness supernatural, because it transcends the sphere of the Creature, though to God it be natural; so Christ's power to work miracles was natural to him, though supernatural to us: Now in this new Creature there its a rude draught, and some imperfect lineaments of this; Be ye holy as I am holy; and he purifieth himself, even as God its 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 do they all their glory, welfare and advantage into the honour of God. As all comes from him, so they return all to him: Thus they also learn of Christ, who its the treasure of all supernatural perfections, not only his miracles, but his graces were above our human strength; His Patience, his meekness, 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 show his image and likeness. In the next place let us consider the qualities and properties of this new Creature; The Qualities and properties of the New-Creature. 1. A participation of the divine nature. and first the excellency and perfection of it its very observable, it being a participation of the divine Nature, as Peter styles it, 2 Pet. 1. 4. and hereby we are like not Angels but God himself. The Schoolmen do ordinarily determine, that grace its more noble and perfect than any Creature: neither the Sun, or the Heavens, or any Creature in the World its comparable to it; for they have only a natural perfection, this a moral: Yea grace in the soul, they say, its more excellent and noble than the soul itself; and if the soul of a man be more worth than a thousand worlds, what its grace in that soul worth; and the reason why grace its a more noble thing than any other Creature, its, as Austin saith well: In illis tantum sunt opera a Des, in hâc est imago dei; look upon the glorious Sun, in it its only the work of God; but look upon grace, and in it its the Image of God; so that as we say, Non-potest aliquid 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 creature its more perfect than any other Creature, no marvel if the wise man say, Richeses 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 its more imperfect than the soul; yet because it's an accident that floweth not from the soul, as an effect from the cause, but its caused by an efficient of a more eminent nature, therefore it its more noble than the soul itself. As you see the light, though it be an accident, yet its more glorious than the air in which it its, because it cometh from the Sun a more glorious body than the air: so that the measure of every things perfection, its 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 its herein unquestion ably seen; because the promise of salvation and eternal life its made only to this. An Angel hath not eternal glory because he its an Angel made of such a glorious nature, but because he its holy. And the soul of a man, though it be immaterial, immortal, and hath many perfections, yet salvation and happiness shall not be given to it because it its a soul: though it be worth more than a world, yet it its not worth an heaven, but because it its found in the life of this new Creature, though even it than be also of grace; because this new Creature its 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 qualify a man as a man; in which sense Learning, Prudence, and other political abilities do, 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 accepted of God through any inherent worth thereof. Secondly, from this excellency cometh another quality, which its Beauty and loveliness, to be desired by all. O if thy eyes were not blinded, thou wouldst see 2. Desirable beauty and loveliness. 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 Wisdom, and exhorteth to take pains for this rather than for other things. O 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 its a more noble good than all these things below: Let me not be satisfied till I be made a new Creature. If duties do not avail without this, can wealth or greatness profit without it? Shall the devil think, that the showing of the glory of the world may tempt men to worship him; and shall not the opening 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 fullness. Thou art not a wise man indeed till thou art a new Creature. Hence 3. Necessity. the Scripture commends this under the Title of Wisdom, and calls every wicked man a fool. Whatsoever parts and abilities thou mayst have, yet thou art not wise till thou art thus made new: for a wise man, sapiens sapit res prout sunt, judgeth of things as they are. The child thinketh Copper its 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 its a wise man that judgeth earthly things as earthly, but esteemeth heavenly things as heavenly. Again, he its a wise man that prevents after-wishes. Non putabam, I did not think it, its the portion of a fool; therefore God cannot repent, because he forseeth always what its to be done. When Tully saw Pompey was overcome, whose side he favoured, and Caesar prevailing, he cryeth out, OH miseram senectutem, OH me nunquam sapientem; He its now full of miserable wishes, because he did not foresee events. Now this new Creature, if we always follow the direction and inclination thereof, we should never cry out, O that I had done otherwise, O that I had lived neither life: Than shall I not be confounded, when I have respect to all thy Commandments, Psal. 1 19 The sweetness of this new Creature will be seen when you come to dye. O how happy will it than be to think, I do not repent of my praying, of my strict serving of God; though I denied myself much unlawful pleasure, yet now I am full of lawful and good joy. Again, Wisdom its to lay up to eternity, when resolutions to altar will be too late. Now only this new Creature layeth up treasure for eternity. O 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 its to those that are roaring in Hell, how quickly would men say to their sins, Be go? As the new Creature its thus only wise, so this only its true richeses, true wealth; rich in faith, saith the Apostle. And Laodicea was poor, though abounding in outward fullness, Reu. 2. It was the Stoics Position, That the wise man its only a rich man. To be sure, it its the Scriptures truth, That this new Creature its 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 its better than the Philosopher's stone, which its said to turn all into Gold. Again, This only its true peace, happiness and comfort: Thus the Apostle, As many as walk after the rule, peace on them. Where this new Creature its not, there its 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 than only wisdom, only richeses, only joy be in this new Creature, how its it, that men seek not after it in the first place? why its it not the first thing that all people begin with? Fourthly, As the necessity of it its considerable, so another quality observable, its, 4. Strictness and Exactness. the exactness and strictness of it: For you heard that this new Creature doth not only make a man forsake his old sins, and so he its a new man than, but it new moldeth and stampeth all his lawful actions and comforts; it keeps a man exactly to his bounds, so that the water doth not overflow the banks jest 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 circumspectly, Ephes. 5. 14. so that from this exactness, necessarily floweth a singularity, as to the common customs and ways of the world: you despise men for their strictness, 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? Do 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 demonstration of pride and folly, yet a godly singularity its a fruit of this new Creature; he doth not such things, as wicked men do, as natural men do, as he himself once did; so that every man its bound to be singular in this sense, else he cannot be a new Creature. Fifthly, This new Creature its endowed with a fittedness and preparedness for every 5. preparedness for every good work. good work; so that thereby there its an universal inclination to every good way: Thus the Apostle, Eph. 2. 20. We are his workmanship, created to every good work. As every creature its by God's providence furnished with powers and faculties suitable to those actions and operations which belong to them; so its this new Creature accommodated with all those principles that may induce him to such a life as its answerable thereunto, so that what its said of Christ, A body thou hast prepared for me, its true, both of soul, and body in this new creature. Now this preparedness of heart for every duty and grace, its of infinite concernment; for without this the duty miscarrieth, and the heart its not easily put into an instrumental fitness for God's glory; there must be much cutting, and sawing, and hammering, ere the heart be a polished stone in God's building. Sixthly, This new Creature being wholly of God, both in the nature and operations 6. A man needs not bring it down to him, but it elevates a man to it. of it, doth elevate and lift up a man to it, so that a man its not to bring that down to him; The love of Christ constraineth us, saith the Apostle; and, He that its born of God, cannot sin; and hence it its, that Paul, with all new Creatures doth not consult with flesh and blood in their duties, but with God's Word, the Law and Rule of this new Creature; so that it its a thing which the new Creature abhorreth, to make use either of grace itself, or the opinion of it, to bring about any wicked thing; for as the Loadstone draweth the Iron, not the Iron the Loadstone, so grace doth draw and move the heart of a man after it, and man its not to make that follow him, grace being a new Creature; and so of God, it lieth not in man's power to make what he will grace. The Magistrate its called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2. 13. an human Ordinance, or man's Creature, because he its of man, and to man; but this a divine Creature, and therefore godliness its 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 godliness. Do not thou therefore bring down this new Creature to thy way, and to thy capacity, which a man its very prove unto, tantum quisque laud●t, quantum se posse imitari put it, but bring thyself to it; otherwise this its to make the Sun go by the Clock. Sevently, Another excellent property, its the immutability and perpetuity of it; wherein 7. Immutability and Perpetuity. it far exceeds human greatness and power; All flesh its grass, and the flower thereof fadeth, but this its incorruptible seed; Therefore this new Creature here its 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 its 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 its wondered at, and despised in the world, As the shadow always followeth the Sun, so do reproaches slander this new Creature: it its 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 excess of riot with you, for it's a life that its 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 its 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 nothing but outward ruins, thou art endeared to God. Use. Its this new Creature of so excellent and necessary Use, Than be moved to Use. desire after it; Think not it its already well with you; do not say, My old life shall serve, I will do as I have done: Alas, though thou art confident and satisfied in thyself and ways, yet remember there its no true wisdom, richeses, or peace without this: Thou art ashamed of old garments, to wear old rags; why art thou not ashamed to continued in thy old lusts? What can work upon thee if these things do not? But this new Creature its 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 its a new way that every one aught to desire, a 〈…〉 yet it its 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? SERMON XLIV. Answering those Carnal 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: its also the excellency of this New creature above all other Creatures. I shall now examine the weakness and insufficiency of those grounds and obstructions which men's corruptions are prove 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He deceiveth, he makes a false Syllogism, and so cousins his own soul. The heart of a man its a cunning Sophister; think not to say within yourselves (saith John to the Jews) There are no Auditors; but when a pricking powerful truth its pressed upon them, they have many things to say within themselves for their justification. Let us therefore see those strong reasons they can produce for themselves in this matter. And First, It its plausibly Objected if we should become thus new in all things, in animal, Object. civil, religious, and moral actions, as its urged, this would bring a necessity of condemnation upon all our former ways. We shall in effect proclaim to all the world that we were naught and rotten before; and than we must pull down all our former building, acknowledge we have prayed in vain, came to the assemblies in vain, and lastly, it its enough to drive us into despair; for if once we be persuaded that the condition we are in its damnable, and that the life we live its abominable and contrary to God, What shall we do? Must we not cry out with Cain? Our sins are greater than we can bear. Answ. Thus here its a threefold cord of absurdity which binds them hand and foot, although if they did judge of things after a spiritual, and a Scripture manner, Answ. they would break these bonds asunder as easily as Samson did his green cords. For let us consider them in order. The First grand absurdity its a self-condemnation, and a public manifestation to all the world that thou wast not in a good way before. Now it its unreasonable to pretend this. For 1. This its the very necessary ingredient in our conversion and turning to 1 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 its somewhere, and either God must acknowledge (I speak with reverence) that he hath done ill to threaten thee, to afflict thee, to break thee, or thou must confess the blame lieth upon thee. Now it would be blasphemy to charge God so foolishly; but it its piety to charge thyself heavily; and what do the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, admonition, which the ungodly man its with all readiness to receive, its as much as putting a mind, an understanding in a man, as if a man were a beast before, and when he its converted, God breathes a rational soul into him again, at lest gives a sanctified, and right use of reason. Again the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Conversion, doth it not suppose an aversion, or a turning away from God? So that the reason thou bringest against this change, its most for it. Goliath its cut of with his own sword: Thou pleadest if thou art a new Creature, thou must condemn all thy former life, all thy bypast conversation: very good reason; For how its it repentance else? How its it conversion else? Neither its this such dishonour, for God only cannot repent because of his infinite perfection, having 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 its Ad nihil aliud, quam paenitentiam natus, Born, at lest new regenerated to do nothing but repent of his former conversation. Do not than think with thyself, If I leave my old life, my former courses, I shall confess a blame upon myself. Alas, in this very thing lieth the great work of a new creature; in this particular thou art often to excercise thyself. 2. Stick not at this to shame and condemn thy former life: For this its the only 2. necessary qualification for thy admssion into grace. Thou must come with a sacrifice of atonement if thou wilt be accepted: That its, Christ's blood which its only shed for those that feel themselves lost. If we confess our sins, its often the condition expressed, for the Sceptre of Grace to be held out to us, Levit. 5. 5. 1 John 1. 9 And the Apostle Paul, If we would judge ourselves, 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 its judged, Psalm 51. God will receive a Publican, not a Pharisee. If thou givest glory to God, by judging thy own ways, clearing him, though he should damn thee, this its 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 signify they did not trust in earthly wealth or greatness, but God's goodness and power only. And thus it aught to be in our spiritual supplications 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 Physicians, yet could not be cured: O therefore be so far from fearing this duty, that rather thou wilt forwardly offer thyself thereunto: say the way to get honour and praise with God, its to dishonour myself, and magnify 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 ways, thou canst not but 3. glory in that thou art changed. Paul said, When he was a child, he spoken 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 ye are now ashamed? Rom. 6. 21. Thus Paul, With what shame and bitterness doth he recall his Blasphemies, and persecutions? 1 Tim. 1. 13. If therefore God hath once made thee ashamed of thy old ways, thou wilt not fear to acknowledge all thy former life was out of the way: Thou wilt remember the days 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 former sins, that when their sins have been scandalous to the Church of God, they have acknowledged, and bewailed them in the public assemblies: And this was that public 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 public assemblies, crying out with him, Calcate me insipidum salem, Tread upon me as unsavoury salt; Not lesle wouldst thou do, if the glory of God, and the edification of the Church did require it for thy own sinful ways. Know therefore, that this excusing thyself, its but so much accusing of thee with God. Thou art afraid to be thought a new man, that thou hast done amiss heretofore: O if thou wert truly wrought upon, all the world could not make thee keep in those accusations and indictments which thou makest against thyself daily at God's tribunal. 4. A new creature sticks not at this self-condemnation, because those former ways 4. repent of, are used as an advantage by him to set up the praise and glory of God in showing mercy to him. Thus Paul, he its often willing to make mention of all former impieties, that so the grace of God may be made the more illustrious; and this its one reason why you have the sins of the Godly recorded in the Scripture to all eternity as it were. Noah's drunkenness, Moses his unbelief, Aaron's base compliance in Idolatry, David's Adultery and Murder, Peter's Abjuration of Christ, not to defame them, but to have perpetual monuments of God's grace & goodness to them. Thus the Apostle when he would stir up the Ephesians and others to thankfulness, and to admire the richeses of God's grace to them, he puts them in mind 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 thankfulness. Why than shouldst thou be afraid to confess thyself once out of the way? seeing this will make for God's grace, which left the ninety nine sheep, and fetched thee home upon its shoulders who was go astray. A second Scarecrow that men pretend against this new creature its, That hereby they Object. must begin all anew, and pull down that who'll building of religion which they thought was good and sure. To Answer this, consider it its no new thing for many men to be such foolish Ans. 1 master bvilders in matters of religion, as that all must be taken down again; there its nothing more ordinary than 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 than 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 its very ordinary for a people to go on many years in a road 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 bvilt hay and stubble, 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 innards thoughts and fears that his estate its not right, that this will never hold when he comes to accounted, but he its unwilling to dwell in his thoughts upon these things. 2. As this its ordinary, so we have plain instances in Scripture of men accustomed 2. 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 unless he be born again, he cannot 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 diligent in that outward worship of God he had commanded, but by their preaching they saw a necessity of being born again: And this its 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 3. vanities that its the soarest which its 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 its the most dangerous vanity of all: for to take pains in vain about temporal things, its but an outward momentary loss; but to pray in vain, to hear in vain, its a spiritual and eternal loss: It's an happiness for a traveller to know betimes that he its out of the way; but if he should travel the who'll day in unseasonable sharp weather, and dangerous roads, and than at night be told he its clear out of the way, What sad tidings would it be to him? And thus it its here: if a man should live forty or threescore years in many sad exercises, and outward miseries, and when he comes to dye be truly told, O sir, you are quite out of the way to heaven, you have been travelling to hell this many years: How must he cry out, O why did not I think of this before? Why did I not know it before? 4. Let not the consideration of losing all that its passed so much deject thee, as to 4. 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, O Lord, it troubles me that I loved thee so late, that it was so late ere 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: O than 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, Object. or to suppose it naught, would plunge us into despair: to that there are several Answers. 1. It argueth ignorance of the breadth, and depth of Original corruption to Answ. 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 its a necessity of being born again: What, thou wert not born with the image of God upon thy soul, Thou wert not born a Child of Grace, but of wrath: As this corruptible body must put on incorruption, ere it can be made glorious, so this defiled soul must put on purity ere it can be made happy in heaven. So that there its a necessity upon thee to conclude, That thou art wholly in sin, and shut up under wrath; thou must see thou art undone: And from hence it its that men desire not more this New Creature: they think their old life will serve. They perceive not the Ruins 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 2. it its necessary thou shouldst despair and have no hope or stay in thyself, or any thing thou dost. For those loaden and burdened ones, who are invited to come to Christ, Mat. 11. can found no rest or ease in themselves till they come to him: Insomuch that none are further of from grace and mercy, than those who justify themselves, as the Pharisees did. It its true, through the sense of sin to despair of the grace of Christ offered, and to neglect that salvation, its a crimson sin, and immediately opposite to the Gospel; but to despair of ourselves, and to have no hope in what we do, its a necessary qualification, and hereby we give glory to God; and therefore if we did despair more in ourselves, our condition would be less desperate: And this its the condemnation of men, that they presume in the mercy of God, and bless themselves in their hearts, when yet there its but a step between them and hell. 3. It its better despairing here with hopes, than despairing here after without any the 3. lest ground of comfort. We had better know the worst here, while it may be prevented, than 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 possible? 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 who'll flames be? O, but men are never wise till it be too late. Dives when he its in hell, than 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 its go out of his mouth, and it cannot be recalled: thou shalt either glorify him by a voluntary confession, or by an extorted and constrained one hereafter: Therefore do not feed thyself with vain hopes, as if thou shouldst never found sin with a sting: no, at last it will by't 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 quietness 4. thou wilt have. Rejoice in the Lord, ye upright in heart, and the Godly rejoice 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 ways of God, How much doth he rejoice in the change made upon him? How often doth this New Creature cry out with gladness and thanksgiving, 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 dispelled that objection, grounded upon a threefold absurdity. A Fourth Objection, or Obstruction against this New Creature, Its the strictness and singular exactness of it. Not only 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 its 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 cavil its wholly unreasonable: 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. exact in thy life, and singular to the manners of the world. The Church of God its 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 according to the principles thereof? And the Apostle James calls it Pure religion, and undefiled, to keep ourselves unspotted from the World, James 1. 17. If therefore drunkenness, lusts, pride, earthliness, immoderate affections to these things below, be things of the world, thou art no more to conform to them, than light to darkness; 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 Paganism, and Heathenism; For why shouldst thou come out of the world in respect of thy faith, and not also in respect of thy life? Thou wouldst have a better faith than infidels, Why not also a better life? Answer that, if thou canst, God hath not only called us to embrace his Doctrine, but unto holiness. 2. Thou complainest this its an exact strict way, full of difficulties: Its it not true this of every good thing? Its there any good thing either natural or moral to be obtained 2. without much labour? so that the difficulty makes for the excellency of it: Strive to enter in at the strait Gate, Luke 13. 14. For the way to destruction its a broadway. You cannot get so much as the bread and food of your body without the sweat of your brows: and think you to get the salvation of your souls so easily: Learning cannot be obtained without great pains and study: Sudavit & alsit, saith he: If therefore this new creature be so difficult and rare, so hardly to be obtained, than thou hast the greater reason to press the more about it. Thou art to fear the way thou walkest in its too broad a way: Thou must be a Jacob wrestling, before thou canst be an Israel prevailing: You must run in a race, ere you can obtain a Crown: and indeed that Crown of glory its 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 pains, if thou dost observe it, every man takes 3. more pains to go to hell. A servant to sin its a far greater slave and drudge, than a servant to righteousness. Take the Adulterer, How doth he watch for the twilight? 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 accomplish his design? Take the covetous earthly man. How its 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 ways of Godliness would be far more comfortable, quiet, and profitable, than those of sin and Satan. It its a known story of Pambo, who seeing a strumpet taking pains about the dressing herself to please her Mate, cried 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, than they may be in going to heaven. The last impediment I shall insist upon its, The reproach, contempt, and persecution Object. that doth follow this new creature, even as sharp pricks attend the sweet roses. Now to Answer this. 1. Our Saviour saith, Blessed its he that its not offended at me, Mat. 11. 6. The very Answ. Doctrine of Christ, and the Christian faith its 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 Apostatise from that, Why than from the power of Godliness, 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 2. are a blessing. Blessed are ye when men speak all manner of evil against you for my name's sake, Mat. 5. 10, 11. And thus the Apostles when they were persecuted, went away rejoicing that they were accounted worthy to suffer any thing for Christ's sake: they are several ways a blessing; for first, The more they are affl●cted, the more of God's Grace and support its vouchsafed unto them. The spirit of Glory 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 its more precious than that which tryeth Gold: this its the file to get of 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 harken to any of those cavils, or prejudices thy heart Use. may be filled full with, against this New Creature. Say, It its no longer disputing: shall I become a New creature? Its it wisdom to change my former life? But follow the Scripture, and do as that directs thee. O 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, its the putting of thee into a possession of eternal glory: But who hath believed our report? who gins to feel in himself hungrings and thirstings after this estate? who saith, I will return to God from whom by sin I have wandered, for so it will be better with me than in all my sins? Alas, It's this new creature only which hath the promise of this life, and of that to come. SERMON XLV. Showing 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 nature of it, and its properties; I shall in the last place show you the counterfeits of this new Creature, or what that its which seemeth to be this new Creature, and yet its not. There its nothing wherein a man doth oftener deceive himself 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 its: It its therefore good to demonstrate it ocularly and palpably, that there are many things which have the vizard and form of this new Creature, but they want the power of it; and indeed to have the show, name and title of it, its easy; but to put forth the powerful operations of it, its burdensome and difficult: In the number therefore of these Counterfeit, are, First, All those who have the outward form and shape of godliness, but are wholly destitute of the inward efficacy and power of it. Thus the Apostle, Having a form of 1. Who seem to be born again, but are not. godliness, but denying the power of it, 2 Tim 3. 5. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its rendered by a Form, Image, or Similitude; As if you should say, the Picture or Statue of a man, it its not a man: Thus it its here, there are many who have the outward fashion and expression of godliness, but they have not the reality of it, which its here in the Text called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, virtue or power, because the true nature of every thing its discerned by its operations, a picture doth not speak, nor walk, nor grow, because it's only 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 its one who hath renounced the Idols of the world; he its one that comes out of the wilderness 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 external new change its not enough. Why an outward form of godliness without inward efficacy of it, etc. I First, Because as you have heard, The greatest work of this new Creature its in the heart, called therefore the hidden man, and the inward man. It its not so much a new Tongue to profess a new worship of God, as a new Mind, 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 corruption lieth in our minds and hearts; there its the Treasury and Shop of sin: It's from the heart (saith our Saviour) that evil Thoughts, Adulteries, Murders, and all wickedness doth flow, Mark 7. 21. Than on the contrary, when a man its made a new Creature, from his heart come good thoughts, holy affections, and a godly conversation. Do not than judge according to outward appearance, thou must not only look to what fruit thy life bears, but what root that its from whence it groweth. 2. This outward form cannot be the new Creature, because the Apostle in the Text II makes it contradistinct, and an opposite; or at lest a divers member to that of a new Creature. For when he saith, Circumcision availeth nothing, he meaneth the who'll external form of the service of God in the old Testament, when he saith uncircumcision availeth nothing, he meaneth the who'll external form of the worship of God in the new Testament. Now to both these its contradistinguished this new Creature: so that if a man have all the postures and outward forms of the Christian Religion, and godliness professed therein, yet he hath not oil, he hath only lamps, and when the voice of the Bridegrooms coming will be heard, he will fall into miserable confusion: Why its it than, that men rest in forms and external shows, as if that were all God required, as if there were no further thing requisite? 3. This outward form will not suffice, its not the new Creature, because men may be III rea●● Heathens, while they are formal and titular Christians. In works they may deny Christ, while in words they do acknowledge him. and real denying by actions, its 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 denied the faith, and its 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, liar, swearer, Sabbath-breaker, he hath denied his faith, and its 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 real profane man; a nominal believer, but a real ungodly person, its 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 go to touch and feel what such a Statue its, 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 find to be empty and vain: real ungodliness and profaneness under the form of Christian profession, its gross and palpable hypocrisy; and it's a wonder, how that contradiction between thy faith and thy practice, thy Religion and thy conversation its 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, ask you what you do there. How doth thy praying and swearing stand together? how doth thy hearing and thy contempt of godliness consist together? 4. This new name thou hast got by being a Christian, and a baptised person, cannot FOUR be a new Creature, for than every one who its baptised, and of the Orthodox Religion, should be saved; for every new Creature, whether Jew or Gentle, bond, or free, shall be saved; there its none that its 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 only of those who enjoy the outward privileges of the Church shall be saved. Many are called; and few are saved, Mat. 20. 16. it's a sentence, 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 than that boastest of thy Church-priviledges, of thy Protestant Profession? Thou art no Atheist, no Papist, but if no new Creature neither, heaven its not a place prepared for thee. The paucity and little number of those that shall be saved even of Christians, and baptised persons, should always make us tremble and quake. OH Lord are we in the number of those few or not! But eight persons in the who'll world were preserved in the Ark; but two persons of those many thousands that came out of Egypt, entered into Canaan. 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 pass away, than one ●ot or tittle of that sentence: say not than every thing that groweth in God's garden its a flower, every thing in Christ's field its good seed, every called man its an elected man, every baptised man a new Creature, for this its directly repugnant to God's Word. A second Counterfeit pretending to this new Creature, may be every one who formerly being given to some profane and wretched ways its now turned a new man; for 2. Every man changed from his wicked ways, its not this new creature. what can be thought the new creature, if this be not? But every man changed from his former wicked ways its 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 its 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 duration. This new Creature its incorruptible, being born of the seed of God, and therefore liveth and groweth under discouragements as well as encouragements, under temptations and oppositions, as well as fair and pleasant opportunities; like Camomile 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 of all their rust, and made a lustre upon them. This new Creature therefore its unchangeable in all changes, at lest for the main substance and root of grace; but there its many a man become new and wonderfully changed for a fit, for a pang; It's but a Land-flood not a Fountain, and so its quickly dried up. The people of Israel in their afflictions were wonderfully changed, but their hearts were not steadfast 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 servants go free at the time appointed by God, otherwise they should not go free from judgements: Hereupon they entered into a Covenant, to proclaim liberty to their servants; but they did not hold long in this new change: Therefore mark that expression, You were turned to day, and had done right; but ye turned again, and polluted my name: See here how a people may be changed from evil to good, and than not long after change good unto evil again. Thus the Swine new washed its all over new for a while, but she returneth to her mire again: Thus John's Hearers did rejoice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for an hour, for a season; and afterwards they say, John had a Devil. O consider than, whether thy becoming a new man, be not upon some fits for a little while, and than thou Apostatizest again: Thy inconstancy its an argument of thy hypocrisy: Thou art but a blazing star that may make a lustre for a while, thou art not fixed in the Orb. Now with what earnestness should this be pressed upon you? How many men become new for a day, for a week, but than presently return to their old lusts again? This argueth thy motion its not natural, 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 spiritual considerations may set thee upon this change, but temporal fears, and love to outward mercies: When the Apostle, 2 Cor. 5. 16. would declare, That every man in Christ its a new Creature, and old things are passed away, he declareth this by instancing in particulars; Henceforth know we no man after the flesh,, no not Christ himself: A mighty expression. The sense its, That whereas once they delighted in, and had much comfort by the bodily presence of Christ; he was a great stay and comfort to them, insomuch 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 privileges, and spiritual consolations by him; so than 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 its after the flesh only they are changed, because God's judgements were upon their estates, their bodies, and the outward man. The Prophet Hos. c. 7. doth excellently compare all the Jews Prayers and Fast, because for their wine and oil only, to howl, that as bruit beasts, when they are deprived of their food, and ready to be starved, make an horrid howling, and yelling. Not better did God esteem of their humiliations, and dejectons before him. Let not than any corrupt worm breed in thy duties 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 its wrought upon him by confused principles of the mind, and sudden affections and resolutions, not by a distinct, clear, and well advised information of judgement. Those hearers that received 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 its, or whether he can set out strength enough against so many thousand enemies that will be in the way. Observe it, he compares this undertaking of Christianity, and his discipleship to two great and chargeable things, which have exhausted men of great Treasures, building, and waging War; and therefore our Saviour turned back some that came to be Volunteers in his Service, informing them of the hardship that would accompany his ways; so that there its no such hopeful way of continuing in a good new change, as when this its 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 Apostates from the hopeful beginnings of grace, which seemed in many, but this only, 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 dried up; but this its the great work, to convince your judgement with such new light and reason out of God's Word, and this will stick like an Arrow in thy heart: Thou wilt roar out and cry, O there are such arguments from the Scripture, such strong reasons from God's Word for me to become a new man, that I am not able to gainsay them. Therefore this new creature its called Light in the Lord: fear all those affections of grief, and sorrow, and terror that are in thee, being but affections, and not the fruit of an enlightened judgement, will quickly vanish away: And as rotten fruit falls to the ground before it its ripe, so will all these affections decay before they come to any maturity, that flow not from a sanctified understanding. Divines say, God beginneth orderly, he first worketh in the understanding, and by that moveth and exciteth the affections; but the devil 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 affections, and by that means blinded her judgement. Therefore the Apostle commands 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 foulness 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 its not deep enough. He its an outward new creature, but not an inward new creature. That foolish builder our Saviour speaketh of, who lost all his pains and cost, miscarried in this, because he did not dig deep enough: Thy heart its throughly wounded for sin, and slightly cured again: It hath not been a deep wound, or a sure cure again: so than as Planters of trees are careful about the root and bvilders wary about the foundation; so when thou beginnest to set upon a new course of life, remember that thou go low enough into thy soul, that it may take root downward as well as fruit upward. The heart its full of hardness and stoniness, and so thou canst not get into the bottom of it presently; the love of God, the fear of God rooted in the heart would make thee hold out a new man always. I might now speak of other Counterfeit of this new Creature, As a man affecting new and strange opinions, he its very prove to judge the better of himself because of 4. Helps and directions how to become new Creatures. 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 spoken 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 lest in some sad thoughts or other, have resolutions to become new creatures. The conscience surely its not so stupefied, but it many times tells thee, OH this old life thou livest must be altered, it's time to turn over a new leaf, to learn a new lesson; God forbidden I should dye with these sins upon me! How many times dost thou resolve and purpose, I will never be profane more, My life shall be new, I will set upon a new course in my family; but these buds are quickly snipt of by some cold frost or other. What directions than 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 ways. To help us herein, take these directions following. First, Let thy resolutions come from solid reasons, not sudden affections. This I 1. hinted before; What purpose its taken up by strong demonstrations from Scripture, they will hold always the same, because the Scripture its the same. The Scripture doth represent sin in a terrible aggravation as well one day as another; that declareth the goodness of God in the same attractive manner as well one week as another: whereas mere sudden affections they ebb and flow. If therefore thy resolutions do not hold as firmly against sin in time of health as well as sickness, if they be not as cordial in thy life time as at the time of death, quicken thyself 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 devils 2. that possess 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 do nothing, John 15. He doth not say, No great thing, but nothing; and he doth not say, You cannot perfect, or consummate any thing without me, but ye can do nothing without me, as Austin well considereth the Text; and than it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 its to help: say, OH Lord, though this be too great a work for me, I cannot throw these mountains into the Sea, yet it its 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 powerful supplications 3. unto God? There its no such Engine to batter down all the strong holds of sin, as prayer; see our Saviour's encouragement herein, Ask and ye shall receive, knock and it shall be opened, Mat. 7. 7. Prayer its 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 foiled upon every temptation, you must not therefore only resolve, but you must watch, pray, and even yet thy resolutions take no place, extraordinarily fast, and seek to God; for sins that have been long upon thee, are like those devils 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 4. thyself immediately from all temptations and occasions to sin, from all evil companions, who are apt to hinder thee in such good purposes; for it's vain thing to think thyself strong enough to abstain from a sin, when thou canst not withdraw from the occasion of it. The Jews that were to abstain from leaven in the days of the Passover, that they might be sure not to eat 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, jest leaven should come into a man's mind. 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 coming to solicit him as she used to do, he cried 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 uncertainty 5. 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. Do not thou reserve thy old decrepit age for this new Creature, and spend the prime and flower of thy time in the service of sin: Post Genesin sequitur Exodus, as soon as we have a beginning we are making to an end; Why than 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. O thou mortal man, and lump of clay, thou that art but so much dust before the wind, how darest thou put of becoming a new man? Use Of exhortation, Let not this Subject be preached in vain unto you. The necessity Use. 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 its the sum of all. Do not deceive yourselves; as if thy old ways thou hast lived in will lead thee to happiness. If these were our inventions, if they were our words and persuasions only, 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 wonderful comfort, joy and peace of conscience you will have in thinking, That I am not as I have been; such and such sins have been committed: but o (blessed be God) I have forsaken them: you would not be what you were once for all Solomon's 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 God's workmanship, and Good Works as the end thereof. SERMON XLVI. The New Creature its God's 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 continual 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 beginning of this chapter the Apostle after a most divine and admirable manner, describeth the who'll 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 procatarctical cause, moving God from without, through Christ Jesus. 3. From the Final cause, To show forth the exceeding richeses 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 its of Grace: And grace that its without us, viz. The good love of God, not any dwelling in us. We are saved: Salvation its here either put for justification, because by that we are entitled to heaven, or else we are said to be already saved, because we have the seal and pledge of it here; and it its 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 its called death, so freedom 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 its Faith: And jest we should be thought to have this faith of ourselves, as if God indeed gave his mercy & grace to those that believe, but we did believe by our own power; God giveth the Oil, and we bring the vessel to receive it, he presently addeth, and that not of yourselves, it its the gift of God: And as if the spirit of God would herein expressly provide against all those subtle opinions that craftily undermine Grace, he further addeth by way of opposition, Not of works, giving also a reason of the who'll, jest any man should boast: Whereupon my Text its brought in as a reason to prove all its of Grace, For we are his workmanship. The strength of this argument lieth upon that rule in Logic, 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 jest by magnifying 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 do them, only they are effects flowing from grace, not causes producing grace. I shall at this time only insist upon the Apostles reason set down generally in the Text. We are his workmanship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his figment, translate some, his Creature, others; our translators well, His workmanship. He doth not speak of our natural making, the forming of our bodies in the womb, and infusing a soul, but of our spiritual renovation. Neither doth it signify any kind of workmanship; but a curious, and exact one: In which sense, verses are called Poems, as consisting of exact measure, and quantity. It may be an allusion to those expressions the Old Testament useth about the people of Israel, which God form a people to himself, Deut. 32. 6. Isa 43. 21. especially that place, Isa 43. 7. its remarkable, I have created him for my glory, I have form him, yea I have made him: where Mercer observeth a gradation; God by degrees did make Israel a glorious people, as he made the world by degrees, he created them, he form them, that was a further work upon them; yea he made them, that was the fullness and compliment of all. Doct That all those who are renewed in a spiritual manner by God, are his workmanship. Doct For the opening of this, consider these things as introductory. First, That we become God's workmanship, or his people (for it its all one) upon several grounds and titles: as 1. We become God's workmanship or people upon several grounds and titles. I By conquest. 1. By conquest and victory. Satan its called The prince of the world, John 12. 31. And he rules in the hearts of the disobedient, Ephes. 2. He kept the who'll world as his own Castle; but when Christ a stronger than he comes, the prince of this world its 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 its 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 days of our life, Luke 1. 74. Therefore never think thou art God's workmanship, till thou see thyself set at liberty and freedom from those snares of Satan thou wert held captive in. If God hath not subdued those lusts that war against thy soul, thou art as yet sins and Satins, not the Lords. Observe that expression of Peter, 1 Pet. 2. 11. Abstain from lusts which war against the soul: Thy ungodliness its a warlike adversary against thee: Thou fearest the enemy that may take away thy life, thy goods; but thou fearest not thy sins that are in battle array to deprive thee of God. O therefore say unto thy soul, O my soul, Why lovest thou to be in this dark Dungeon? Why are these cords and chains of sin so pleasing to thee? O pray to God that he would save thee and deliver thee from those sins, thy deadly enemies. 2. We are God's people, and so his workmanship in respect of his gracious Covenant II By covenant. and promise, for that its 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 God's workmanship in this sense, its the greatest honour and privilege we are capable of. Happy its the people whose God its the Lord, Psal. 144. 15. Yea, happy its the people: the Psalmist speaks it comparatively to all those outward blessings, that are there reckoned up: And indeed to have God our God, its the treasure of all happiness and comfort; For than his omnipotency, his wisdom, his goodness, all his attributes are for thy use and advantage. It its to have the Fountain, the sum, the Treasury of all good: It its the Divines rule, That we must not go to an absolute God, but relative one, considered in the relation of a gracious Covenent: For hereby God hath bound himself; and though we cannot pled 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 find it to be the only Grace of God: God's word its go 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, O 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 thyself. So that to be God's workmanship, God's people, its to be had as it were into the mount of Transfiguration, and God shows 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 III By purchase. blood of Christ. Thus Christ its said, To purchase to himself a peculiar people, zealous 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, than to created the world; for there it was but his word, saying, Let there be light, and there was light: But here it its his death and sufferings, to redeem us from our former evil ways. This should make us even startle, and be astonished at the noisome, and foul guilt of sin, which plungeth us into an irrecoverable loss, unless by Christ's blood we are set at liberty: Every sin its the price of Christ's blood. Now herein people do much deceive themselves; they look for salvation by Christ's blood, but not for a freedom from the power of sin, whereas the blood of Christ doth not only cleanse away guilt, but it also makes white and fruitful to every good word and work. Lastly, Which its 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 IV. By renovation. 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 devil in. In this sense the Psalmist speaking of the Church, saith, It its he that hath made us, and not we ourselves, Psal. 100 3. A● the wilderness doth not make itself 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 its the Lords doing, and it must be marvellous in the eyes of all those that behold it: As God its said to created new heavens, and a new earth, so he sometimes makes new inhabitants to devil therein. 2. A woeful thing to be God's workmanship by natural creation, and not by gracious renovation. Secondly, That it its a woeful thing to be the workmanship of God by Natural creation, and not his workmanship by gracious Renovation. It had been better for thee never to have been born, never to have been God's creature in the first making, if thou art not his creature in the second making. Thus our Saviour said of Judas, 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 choose rather to be damned, than not to be at all: And therefore they expound that speech of our Saviour's 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 its the inflicting of an infinite evil upon a man, so far as he its capable of it, and the depriving him of an infinite good. Now to be, or to have a I Why it were better never to be, than not to be new made. life, its but finite, limited good: If therefore thou art not God's gracious workmanship, it had been better if thou hadst been a Toad, a Serpent, yea, nothing at all, than 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 its not one drop of honey in all the gall they have? Not the lest drop of water can be had to cool so much as the top of their tongue. Why than do not your ears tingle while they hear this? Art thou not a New Creature? Hath not God made thee all over anew? O 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 rejoice in thy wealth, in thy greatness, in thy comforts, and hast no true godliness to rejoice in? If thou hadst all Solomon's wealth, and Methusalems' days to enjoy it, yet if not God's workmanship, woe be thee that ever thou wert born! 2. Thou hadst better never have been God's natural creature, if not this gracious creature; because this natural life its fraughted with many miseries and troubles, so II that the grief its more than the joy: now to be miserable here, and miserable for ever hereafter, its misery in its height. Man that its born of a woman its of few days, and full of trouble, Job 14. 1. But man that its born of God, its 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 hung but upon a thread of thy uncertain life: so that as the heathen said, when one was commending the richeses, and wealth of merchants, 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 thread: Why than dost thou not betake thyself to some solitary & serious contemplation? saying, What its my life worth? wherein am I more happy than beasts? than that Toad that creeps there, if I be not made a new Creature? 3. Therefore better never be born, than not be this workmanship of God, because hereby a man its frustrated of his end, and that true happiness which aught to be the III study and endeavours of all. Man as he was created with more remarkable excellency than 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 Apostatised 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 lie in its proper and suitable operations after the most perfect manner, to its proper end, than are we become most miserable, who are turned both out of the way to, and end of all happiness. O 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, its it to eat and drink and satisfy thy llsts, and at last go down into hell in a moment? O 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 3. general God's workmanship, so in other places we have the particular kind of workmanship expressed; For God's word doth use several similitudes to express our relation to God, that so what one its not emphatical to declare, the other may do it. Thus we have handled the relation of Sons, which its more than his workmanship; for an house its the Artificers workmanship, but it its not his Child, and therefore he hath not such endeared affections to it. In other places they are called, The wife of Christ, to show 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 dwells in his house, so God doth not only make us his people, but he dwells 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 devil in thy heart. In other places, this workmanship its not only called an House, but a Temple, 1 Cor. 3. and that denoteth more than an House, viz. a peculiar destination and consecration of it to God. Thus every godly man converted its made a Temple of the holy Ghost. It's peculiarly dedicated to God; so that lusts and Satan have nothing to do there. Thus you see what kind of Workmanship we are, God's House, God's Temple. O the marvellous dignity and purity that aught to be in every New Creature! How comes Owls and Satyrs, lusts of darkness 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 God's Garden? So that the consideration of our being God's Workmanship should make us take heed there be nothing of sins, or the Devil's workmanship in us. In the fourth place consider, Wherein God's Workmanship as we are New Creatures, 4. Wherein God's workmanship as we are New Creatures surpasseth that as we are creatures. surpasseth that as we are creatures; And herein we must remove one false difference that its assigned in Popery, which its this, God indeed (say they) made us without ourselves, 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 Augustine's, 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 its no natural imbred power in us to turn ourselves unto God, as the very phrase Workmanship and Created do import; and truly this its 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 lest so fare, but there its 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, I out of his general love and goodness. He did not created from natural necessity, as Bees make their Hives and Honey, or as the Sun communicateth his light, but voluntarily and out of his mere love, Ex indulgentiâ, not indigentiâ. Bernard. So that it was God's goodness to thee to make thee a man, and not a toad, or a serpent: But the original of making us New Creatures its a special and more peculiar love. As Jacob loved Joseph with a special love, and as a sign thereof, gave him a particoloured Coat: So God with a special favour its carried out to such whom he converts, and bestoweth on them the choice Ornaments of Grace. Hence it's never called God's Grace, that he made the world; we do not attribute it to God's Grace properly that we live and have a being, but to his Love and Goodness. But the Scripture doth peculiarly appropriate it to the Grace of God, that he elects us, justifieth, sanctifieth and glorifieth us. A second Difference its, In regard of the acts and works of God in his administration II 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 merely its looked unto, as the Beasts of the field, and the Fowls of the air, only in a more noble Degree, because he its a more noble Creature: but now God's dealing to his New Creatures, its 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, than they do to a mere 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 justify thy person: O what a ravishing consideration its this to every New Creature! How may he triumph with Paul, Who shall lay any thing to the charge of God's Elect? That which its but Providence to others its Predestination to thee. A third Difference its, In regard of the Comforts, and supports God gives to III the New Creature, above those to the Old Creature. God giveth to man as a man, many outward human Comforts, otherwise even to live would be an Hell; Insomuch that all life its for some Delight and Comfort. Thus God hath put into all men's hearts some Delight and Comfort, as a Cordial 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 several inclinations; and when these human Comforts are taken away, than their hearts break, and they have no more content in their lives. Thus God hath also provided admirable and wondered Comforts and Supports for this New Creature, They rejoice with joy unspeakable and full of glory, and that in the midst of all outward miseries, when all human Comforts fail, Rom. 5. 1. This its like some Herb that will be green and fresh in the midst of Winter, when all other are dead or withered: O than the folly of those who cannot part with their pleasures of sin, they think they shall part with all their joy than, 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 Egyptian Garlic was go. Other differences might be mentioned, but because this its a fruitful point in the use of it, I come to the practical improvement of it. And first, Are those who are converted God's Workmanship, the choice and excellent work of his hands? than let us Examine ourselves, whose Use 1. works are those we do? Are thy Lies, thy Oaths, thy Lusts God's Workmanship? Are these the good works God hath ordained thee to walk in? O, if thou pretendest to be God's Workmanship, why are there so many works of Sin and Satan in thy life? It its strange that men do not common with their own hearts, and consider their lives no more. Where its their Faith? And why its their Conscience so asleep? for do they not easily see themselves the Devil's Workmanship, and are they not of him as their father? O do not think that any greatness or stoutness of stomach will bear thee out against God When God at the day of Judgement shall summon thee to his Tribunal, and ask, Whose workmanship art thou? Whose works hast thou done? Will't thou not be presently confounded before God and the who'll world, not knowing what to say or do? Are the people of God his workmanship? than here its ground for many comfortable considerations. As Use 2. First, Thou groanest under the defect of grace, thou mournest for thy imperfect Faith, imperfect Love, imperfect heavenly-mindednesse. O consider 1. thou art God's Workmanship, and he will make all perfect at last, never fear that sin, Satan or the world can destroy the work of God; Christ came to destroy 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. O than be not cast down and inordinately dejected with thy rude, confused and disorderly heart, for God will at last put all into excellent order. Never think that God its like that foolish Builder, who began to build, and could not make an end; Not, God will make every grace in thee perfect, ere he hath done with thee. Secondly, It's ground of great Comfort in all thy sad temptations and miseries, Use 2. whatsoever thy burden be. Thou art God's 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 brass or iron, but brittle clay, and he heareth the young Ravens when they cry to him; Now if God show such pity to all things, because his natural Creatures; what compassion will he show to his gracious Creatures? O 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 breasts to their young ones, and Lord, wilt not thou behold us thy children, and relieve us in our wants? Many other comfortable Meditations might be sucked out of this Point, sweeter than the honey or the honeycomb. The last Use of Instruction, to such who are the Workmanship of God, O do Use 3. nothing to blur and soil this curious work of God in thee. If God hath made thee excellent and holy, wilt thou with these new clothes upon thee go and roll in the dirt, when sin or the world tempts thee? Remember that thou art God's 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 Privileges, so also great Obligations to holiness; that wickedness and ungodliness its not to be found in you, which its seen in the world. SERMON XLVII. That God gives Graces to the most indisposed. EPHES. 2. 10. For we are his workmanship created, etc. THe first Proposition in this Text, (viz. We are his workmanship) hath been already handled; I now proceed to the further illustration of it in this present Verse; and there its observable; First, the manner of this workmanship; Created. Secondly, the meritorious cause; Through Jesus Christ. Thirdly, the final cause; To goodworks. My business 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 its this; As God at the Creation made the earth which was without form and voided, 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 grass 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 God's blessing and power merely, that the earth did bring forth fruit and grass, observe God's 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 fruitful and germinative power in the earth to be merely 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 its this spiritual change which he makes upon men. For those who formerly were enemies, and adversaries unto all godliness, they become lovers and delighters in it. O how necessary and comfortable its it to preach of this mighty work of God? for hereby we hope, that God may created some such auditors, and make to himself a holy and godly people out of those who before were profane and ungodly. Such its the great and mighty work of God, that he makes those, who where altogether Observe. That God in this work makes those that are unfit and averse to holiness, to embrace and delight in it. unfit and averse from what its godly and holy, to embrace and delight in it. Thus God its said to be able to raise up Children to Abraham out of stones. Every time thou seest an ignorant profane man made a believer and holy, than its a very stone made Abraham's child; every time you behold a wicked and wretched sinner, praying, humbling himself, and reforming his life, you may than 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 gainful sins, and to follow him; when he causeth Mary Magdalen to bewail 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 darkness, 2 Cor. 4. 6. implying that God did not once only at the Creation, work light of darkness, but still he doth it daily. Even as often as he makes the Word of God to enter into men's hearts. So that we may say even of the worst and profanest 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 careless, so rebellious, be prepared to every good work? OH Lord thou knowest! that its, OH Lord, its in thy power, thou canst do whatsoever thou pleasest! A Camel with his big bunch on his back hath no disposition or fitness to enter a needle's eye, yet God can make it do so. Though we deny there its any transubstantiation, God cannot (and Potentissimè non potest) or rather one substance cannot be changed into another, and they retain their proper dimensions and qualities; Yet in every conversion of a sinner, there its a soultransmutation in respect of the qualities thereof, darkness its made light, gall its made honey. This glorious conquest over men's hearts its prophesied of as the great glory of Christ's Kingdom, Isa. 11. 6. The Wolf and the Lamb shall lie down together, etc. 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 than refractory and rebellious men? yet these shall understand. To explain this Doctrine, let us view the truth of it in particulars. As The Point explained in these particulars. 1. First, God in this spiritual change makes a people unfit, unpolished, and every ways indisposed, suitable, and inclining to what its 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 its called by a word that signifieth a polished heart, the roughness and ruggedness of it its taken away. Thus the work of renovation its 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 its pliable and tender. Now this ruggedness and unpreparedness of people to become godly, how universal its it? Though many John Baptist, 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 wild and savage Creatures, as also making Trees and Bushes to run after him as ravished with his Music, its nothing but a wise Magistrate, by wholesome and good Laws making a barbarous people, civil 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 wilderness, that if we do look to man's power merely, 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 God's 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; O say, Lord, bid these dry bones live! These crooked Trees to become strait: say, Lord, I have no fitness in me to pray, to hear, to do what its godly: OH 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 2. the soul which was so barren that no human power could open it, God makes fruitful. Our impotency its supposed in that we are dead in sin, and not able of ourselves to think one good thought; What can be less than this, we are not able of ourselves to entertain the lest good thought how we may be saved, how we may leave and forsake our sins. Neither doth this discovery of our impotency excuse us, and make us the less sinful, or to be the less pitied; for it with us, as with a man, who had a great stock given him, and he hath prodigally 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 calls upon us for good actions, as so many debts we own, and we are not able to discharge any. But when this renewing grace of God its vouchsafed to us, than the lame can walk, the blind can see, the dead Lazarus can come out of the grave, and have the grave clothes 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 inability and insufficiency. O pray that he would give thee good thoughts, good affections, and so good operations! say, O that God who made so many Romans, Corinthians, Ephesians, of weeds to become flowers, that he would vouchsafe the like gracious power to us! say, O Lord, thy arm its not shortened, our hearts are no more too strong for thee, than theirs were. Thirdly, In this spiritual change, God of a froward, contrary and irreconcilable 3. people, makes a loving and willing people to what its good. Take all men till fashioned by grace, they are enemies to God and godliness. The wisdom of the flesh its 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 woeful experience have all the wicked men in the world in their several ages, given of their cursed venom, and cankered malice against godliness, in all the oppositions they have raised against the faithful Messengers of God, reproving them for sin, and informing them of duty! O but when God makes these waters to go back, when he toucheth these mountains and they melt like wax, than what embracing and loving its there of that which once they could not endure. Thus Psal. 110. Thy people shall be willing in the day of thy power; O than that we could see God making such a wondered change upon us. The time hath been, thou wast an enemy to all godly ways, 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 ways; but now God hath made such a change that they are only thy delight upon the earth. Thy righteous soul its now like Lots, grieved and tormented to see and hear the evil do of wicked men: if thus, thou art than one created to good works. Fourthly, Where this powerful Renovation its, There God of a people that were 4. weary of his service, and repining at it, as a burden, do now delight and rejoice in it, as the greatest happiness they are capable of. Thus Isa. 4. The Nations shall flow to the mountains of the Lord. Though it be against their nature and custom, and former advantages of profit and pleasure, yet they overcome all these temptations, and accounted nothing so dear, as the opportunities of enjoying God in his Ordinances. See in what an heavenly manner David's affections are inflamed, who could live always in the Courts of the Lord's 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 applications, 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 unsettled in the ways of God, by this new change 5. 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 steadfast within them, and so they quickly revolted again, Psal. 18. 31. But the people of God are said to be like Mount Zion, that cannot be removed, Psal. 133. 3. The gates of hell cannot prevail against them. They are an house bvilt upon a Rock, and so when the winds and tempests arise, they stand fast. As God its a God that changeth not, so they are holy, believing, and change not. Israel's righteousness its like a morning Dew, Hos. 13. 2. it quickly drieth up, the Dew falls as Aristotle observeth, when the Mornings are neither too hot or cold; Thus an heart that its lukewarm, and hath no real, inward efficacy of grace, sets upon Duties, but when the Sun ariseth and scorcheth, presently the grass withereth. O its a great Argument of this New Creation, to be steadfast and immovable in the work of the Lord. Not to change with the times and seasons; To be one while for the truths and ways of God, and another while to be against them. Those things that are from a principle of nature are constant, and always alike, but those things which come about by accident, and as it happens; they are various and incertain. See than thou art, as it its said of Christ, The same Yesterday, and to day, and for ever. As great storms and tempests discover what rooting the Tree hath, so variety of conditions doth manifest what mettle we are made of. As therefore David prayed, That God would always keep up that willingness in the men's hearts, who than offered to God; so do thou desire that God always would keep thy soul in that tenderness, love and strong affections which sometimes are kindled in thee. John's hearers did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for an hour, a short season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rejoice exceedingly, as in triumph, but when his Ministry began to touch them close for their particular sins, than they said, He had a Devil: Now certainly God its always the same, that which its good its always as lovely, that which its sin its always as abominable; Therefore thy affections should be always in the same manner carried out towards them. I might in many other particulars show you, how God doth created a people unto that which its good? The term from which, and the term to which, Happy are the people who find such a change. What wondering was there when the Apostles were filled with the holy Ghost; so that they all spoken with strange Tongues; Not less its it here. Thy tongue praising 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. O 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 materials God's reason or end in changing such indisposed people. 1. to any thing that its good, and makes them complying with, and embracing of his holiness, are First, To show forth the Glory of his Power and Grace. That which Paul speaks concerning himself, whom he makes a monster of men, and styleth himself, The chiefest of all sinners: Now (saith he) God converted him, that the exceeding richeses of his grace might be made manifest to the ages to come. God's Power and Goodness its wonderfully revealed in this: His Power that he can subdue the hearts of men so averse, and so oppositely bend: And his goodness, that he will do it to such enemies to him. That he should surprise 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 Thunderbolt of his anger, This was unspeakable Goodness; so that upon this ground, the Ministers of God may earnestly importune God that he would turn their people from darkness to light, OH Lord, thou dost all things for thy Glory! Now the more unwilling, 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, OH Lord, Pity them and show 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 Goodness may be the more remarkable. Thus (some say) the Jews were the most brutish and blockish people in the world, yet God chose them rather than any other to be his people. So the Corinthians, they were noted to a Proverb for wickedness and uncleanness: 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 uncleanness, 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 show his absolute Dominion, 2. 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 always of wisdom and parts, as our Saviour acknowledgeth with the admiration of God's wisdom herein; Thou hast hid those things from the wise, and revealed them to Babes. The Apostle Paul, Rom. 11. doth professedly dispute God's Dominion herein, Whom he will he chooseth, and whom he will he hardeneth: And who are thou, OH man, that disputest with God? God's Dispensation herein its wholly Arbitrary, and none may say unto God, Why dost thou so? Thus while the Apostles were preaching, it its said, As many as were ordained to eternal life, believed, Act. 1. 48. And the Election hath obtained, Rom. 11. Hereupon it its that the Apostle doth so often put the godly in mind of their election, that hereby their hearts might be stirred up to all Thankfulness; 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 condition! A third end, Hereby God will for ever keep his New Creatures in Humility and 3. self-emptinesse. For when we know, that Justification and Regeneration are Privileges vouchsafed unto us, not for any Works we have done, for we were enemies to God; This keeps us in daily humbly 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 Vainglory ever lodge in our hearts, when God only 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 mind, what they were once, how they walked in all their gross ways of sins and heinous 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 its 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, its to engage them to more Service and Obedience. That as they have yielded themselves 4. servants to sin, now servants to Righteousness: Men of great sins, when converted, become men of great services. Thus David, who sinned above others, how active its he for God's glory above others? Paul who persecuted the Church more than all, when converted labours more than they all. This its a sharp good to be more than an ordinary Saint, when a man hath been more than an ordinary sinner. Peter that three times denied Christ, its three times called upon to feed Christ's sheep. The ground that was fruitful of weeds, when well ordered, becomes excellent for corn. A fifth end its, Hereby God would provoke others to godliness; For when we see that by God's grace men of desperate lives, and hopeless conversations, are become 5. lovers of God and Godliness, than what a shame will this be to others, who did not seem fare from the Kingdom of Heaven! Thus God its said to provoke the people of Israel to jealousy, for when they saw the Gentiles, who knew not God, and lived in all darkness and wickedness, to become imbracers of God's Worship; This was enough to stir up Jealousy in them. Thus also the Pharisees might have blushed to see the Publicans and Harlots entering the Kingdom of Heaven before them. O what a provocation should this be to men, when they see men who were formerly averse and contrary to what its good, now to rejoice in it! When a Mary Magdalen forsaketh her lusts, and cleaveth to Christ, what Harlots than 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 ways, and I stand out still? Having thus explained the Doctrine, let us consider what use may be made of this, And first, Its it thus usual with God, To raise stones to be children to Abraham, Use. to make a barren wilderness a pleasant garden? than what Encouragement may the Ministers of God have, where they see the greatest opposition and averseness? Alas God doth not find men with a natural propensity to good things, but he creates them. God doth not found men Lambs, but he makes Wolves Lambs; sometimes where Paul had a mind to go, hoping to do good, the Spirit of God did prohibit him to go, and at other times he its 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 sin of unbelief, and for which only he was hindered from entering in Canaan, that when God bade him strike the Rock, to have water gush out, he was unwilling, and doubted whether God could do it or no. Let not the Ministers of God sin through unbelief, as if to God, the conversion of men were not possible, because its impossible to men. When the Disciples 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 than let us be encouraged in our work, for all those who are ordained 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 humbly us under all the works of grace God vouchsafeth to us, 2. for we made not ourselves New Creatures: O take heed of all those proud Doctrines that debase Grace, and set up man's Will, as also of all inward pride of Heart, glorying in any thing thou hast. Did God revenge himself so upon Belshazzar, because in the pride of his heart, he boasted, That that was great Babel which he had bvilt; How much rather, if a man should say, This its the Heaven I have merited, This its the eternal Glory I have purchased: Alas look into thy bypast life, and what was there to move God to show mercy unto thee? In stead of having God call thee so graciously to him, he might have pronounced that curse, To departed into everlasting fire. Paul's former wickedness made him for ever humbly and ashamed in himself. And this its the main reason, why the good Works the godly do cannot justify them, because though they were for the present perfect, yet they could never absolve from the guilt of our former sins, we committed in ignorance of God. Use 3. What cause a people loaden with grievous sins, and rooted in them, 3. have to cry mightily unto God, for his omnipotent power, for nothing can separate 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 than do you not also say, O its God only that can soften this heart of mine! that can humbly this proud stomach of mine! O therefore pray unto God saying, OH Lord, Thy arm its not shortened! Art not thou he, who didst turn Manasses his heart? Art not thou he who didst convert so many thousands at one Sermon? O 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, its the meritorious cause of this spiritual workmanship, and that its Christ Jesus. But this particular I shall pass by, as a subject requiring a more large and distinct discourse of itself. I proceed therefore to the final cause of this spiritual creation, and that its, To good works: In the Greek it its Created in good works. The final cause (saith Erasmus) its not here signified, but the effect of grace creating: so that in his sense the Holy Ghost should not intent the end of creating us anew, but the effect of his grace, as if that did work all the good in us; and which its a wonder, Estius a Papist goeth this way, quoting Isa 26. that place, OH God thou hast wrought all our works in us: It its 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 translators who tender it, unto good works; and it its an Hebraism to use the Preposition in, for unto, although the Grecians also do so, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for gains sake, for a rewards sake. There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth a final cause, though indeed this its so the final cause, as that it its also the effect. Obs. That all those who are new creatures, are created unto good works; so that a Observe. New creatures created unto good works. godly life its a necessary fruit of their renovation. This new creature can be no more without an external godly conversation, than fire without heat, or honey without sweetness. In some sense it its more than 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 its of great concernment when so many satisfy 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 its 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 creatures with an inclination to their proper operations, thus this spiritual man its endued 1. What to be created to good works implieth with a willing tendency unto those actions that are heavenly. Thus as the sparks fly 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 its the principle of its motion, for its self sake, and not by accident: And thus natural motions differ from violent, which are from a principle without, and by accident. O 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 Ahab's 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 its 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 inclined thereunto by faith in God, and love of him. There its a great difference between the nurse's 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 than its it thus with thee? dost thou pray, hear, live in all Godliness, as one that its created thereunto? One who hath a free voluntary inclination? in which respect the law of God its said to be written in their in ward parts. Secondly, To be created to good works, implieth not only an inclination, but a 2. readiness, or preparedness, which its 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 readiness supposeth the proxime and immediate power. God's own people who have the seed of Grace in them, yet how unprepared, and unready many times to that which its good! Therefore to watch and to be ready, its a duty so often pressed; Be ready to every good work, and prepared to every good work: To this its opposite, dulness, sluggishness, listlessness, and all kind of wearisomeness in the service of God. But this should quicken us up, That we are created to Godliness: Therefore the heart should always be swept and ready dressed for Christ to lodge in: you must have lamps and oil; commonly sin surpriseth us, because we are not prepared for Godliness: Thus Christ knocked, desirous to come in, but the Church was unwilling, and so deprived herself of much comfort. Prayer its the Key of heaven, but if rusty it will not open; and thus it its of all duties, if thy heart be not prepared for them. Thirdly, The phrase, created to good works, doth denote them to be the principal and 3. main end. God hath appointed every thing to an end, which holds not only in moral agents, but also natural: Hence its that rule, Opera naturae sunt opera intelligentiae, 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 its to be wholly employed in those works that are godly. This its his errand, his business and employment. The Apostles expression its remarkable, Tit. 3. 8, 9 This its a faithful saying, and which thou art to affirm constantly, What its that? That those who believe be careful to maintain good works: Two Greek words are observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it be their care and study, and all their wisdom, and than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to maintain, or rather to be an example, and a precedent. The Apostle his scope its, that all Christians should make their houses and families a school-house, as it were, of a godly life, that there should be no profaneness, no filthy lusts, no scandals. That which the Apostle speaks to Timothy, belongs to all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to exercise himself unto Godliness; as he that its to run in a race, giveth himself wholly to that: so that hell its not more opposite to heaven, than their lives are to this new creature, who live in a constant way of impiety and manifest wickedness. The fruits of the flesh are manifest, saith the Apostle, Every man that liveth in obedience thereunto, may presently discern he its not a new creature. O than, when thou art overtaken with any evil ungodly way, say, Its this the good work God created me unto? Its this the Godly action he made me for? God did not make thee to eat and drink, much less 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 its good, stir up themselves to all cheerfulness, 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 constancy and perpetuity. That which we are created unto, its not once or twice to be thought on, or practised; but it its the constant employment of a man. All natural actions are constant; The fire doth always ascend, the stone doth always descend: and thus he that its righteous, doth righteousness, 1 John 2. 29. saith the Apostle: This discovereth the hypocrisy of those who are uncertain, and in some fits only for good actions. In time of fear and danger, than 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 swoon by any discouragements or oppositions, but remember a good action will always meet with a good reward, which grace will Crown it with. How many are almost persuaded to take up a godly and holy life, but presently return to their vomit again! Fifthly, Here its universality of good works. The Apostle speaks indefinitely, created to good works, and that its equivalent to an universal where the matter its 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, humility, and love, etc. 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 its but for some good works, and so not created by God, which its universal. Again, if a man be zealous for the works of piety and religion, but careless in the duties of justice, equity, truth to men, of brotherly love and liberality to those that are in necessities, as far as it its his duty, he also its to doubt whether he be created to good works; for God's grace createth to one as well as to another. Sixthly, It doth not only suppose us inclining and ready to them, but zealously to pursue them. Thus they are called a peculiar people, zealous of good works; zeal its 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 relic 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 jealousy, so it doth also in the godly breast: Their zeal to that which its holy makes them jealous, jest at any time sin should deceive them, or Satan 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 jealousy, jest though they had go so far in the way of holiness, their feet at last should be turned out of the way. Having thus explained the phrase, Created to good works, let us consider what they are; For there its a woe to him that calls evil good, and good evil. Jonah thought he did well to be angry: it its a great degree to do good works, when we know what they are: And First, Those only are good works which are commanded by God, and conformable 1. What works are good works to the rule laid down in the Scripture. So that as the definition of sin its, That it its the transgression of the law, thus the definition of a good work its, That it its a conformity to the law of God. The word of God its the Rule, the Canon; and as the Artificer can draw no good line which its not commensurate to the rule, so whatsoever thou dost which its not agreeable to Scripture, which its not answerable to that pattern, it its not good a work how glorious soever it be. This its an excellent truth to be insisted on: As that only its true Doctrine which its agreeable to the Scriptures, so that only its a good work which its 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 God's word, so Non ago, quia non lego praeceptum, I do it not, because not commanded. And this cuts of 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 spiritual man, a perfect man? Are they not vowed poverty, chastity, and blind obedience, with many other superstitious usages? Now as the Pharisees thought their washing, and human 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 customs, though dignified with the title of good works, yet are to be rejected, because not required: So that as sergeant coin its so far from being owned as currant money, that he who its found guilty of the making of it, its adjudged to death. So all sergeant worship and service of God which hath not the stamp of the Word upon it, its so far from being acceptable with God, that such without repentance and reformation are condemned to eternal death. Herein certainly people foully mistake; they judge things to be good by the custom of them, by the pleasure and profit of them, and not by the rule of goodness. How could vain, and profane sports be accounted good works, if men did look into the Scripture for their goodness? Thou sayest, It its good for me to do thus, to live thus, to take up such a course of life, but doth the Scripture say, it its also good? Thus as for want of this rule we take up many things for good, which are not good; so again, we reject many good works as folly, needless, not requisite, because we do not study herein. To live strictly, to be singular to the common ways of the world; to keep up holy family-duties, these things we look not upon as good works, because they are contrary to our corrupt affections and lusts: Especially how hardly can we be persuaded that it its a good work to confess Christ in the midst of a crooked Generation; that it its good for us to love Christ more than Father, or Mother, or life itself, that it its good to take up the Cross and follow him. How hardly do we persuade ourselves these are good works? That may be a good work which its grievous and evil to flesh and blood: In matters to be done, How often do we judge the goodness 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. 2. Such actions as we are enabled unto by the grace of God. God its said to be the Author of every good, and perfect gift, James 1. No man unless enabled and sanctified by the spirit of God can do the least good work; as a beast its not able to act the things of reason: For the imaginations of a man's heart are only evil, and that continually, Gen. 6. so that there its not room for the lest good therein. How than must man plunged in sin say, he its not good, neither 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 fatness, else all its but a wild Olive, and wild Grapes. And upon this ground it its, 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 God's eyes for the matter of them, yet in respect of circumstances, they exceedingly fail, and so they are made sins to them. Whereupon its 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 its good for the matter; or formally, that its, 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 its requisite the help of God's spirit to lift us up. As Zacheus was too low of himself to see Jesus, he was feign to go up into a tree; so we are too too short to reach unto any good work; it its above our reach till the spirit of God lift us up. O that unregenerate men did receive 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: O 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 conversation. And this every unregenerate man must say, though not profane, but very civil and ingenuous, yet if not a new creature, he its 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 actions themselves are rarely performed, because few are endued with the spirit of God. Hence that its called the holy Spirit, because without it there its no holiness; as there its 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: 3. And that have the concurrence of all circumstances. There must be a good cause, a good manner, a good end, and if any one of these be wanting, it its 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 than he had been accepted, as God told him, because his person was not good: So that it its easy to commit evil, but difficult to do that which its good, because a man must every time hit the mark; if he fails in one circumstance, if one string be broken, the musical harmony its spoiled. O what a rousing Truth its this? How should this chase away all security, all trusting 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 its ignorance; you know not how many things are required to a good action, and one dead fly spoileth the who'll box of ointment. This bitter herb makes death in the duty, which otherwise would bring life. This made the Psalmist pronounce of every man by nature, There its none that doth good, no not one. What an uncharitable censure doth this seem to be in human reason? Psal. 14. 3. None doth good, not one in all mankind 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 its wholly evil. Paul that had some good in him, because of the mixture of evil, cried out, OH miserable man that I am, Who will deliver me? how much rather have I cause to bid all comforts stand aloof of, 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 its nothing will sooner drive you out of self-love, make you amazed at yourselves, 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 4. A good work must flow from a good heart. 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 replieth, O that there were such an heart in them; this its all: It its not for thee to say and promise, I will set upon a good life, I will be diligent in good duties: But o 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 gins with the heart, I will take away the heart of stone and give an heart of flesh; and I will writ my law in the inward parts, Ezek. 36. and what than? Than 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, etc. As the wickedness of an evil man lieth most in his heart, so the goodness of a good man its most in the heart. Now this particular also its not attended to; men never looking any further than the work they do, Its that a Duty? Its that commanded? 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 its 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, Prou. 23. 26. thy good heart, else those good works are but a blaze, there its no good foundation. Fifthly, Good works are those, and those only which are done for the glory of God. 5. And be done to the glory of God. Let any action be in itself never so necessary, so glorious, so profitable to others, yet if it be not for God's glory, there its a woe to such good works instead of an Euge, or well done. The Pharisees prayers, fastings, and alms, have a woe and threatening annexed to them in stead of a promise. Whatsoever ye do, do all to the glory of God: now vain glory and self-applause, its a worm that quickly breeds in the best fruit, in the choicest actions: The godly at the day of judgement do not know the good works they did; as the silkworm hideth itself within the curious silk it works, whence was that Motto upon it, Operitur dum operatur, She its all over covered whilst she works: The same aught we to be in all the holy duties, and most heavenly actions we perform; Operimur dum operamur: upon this reason Austin said, All the glorious actions of the heathens were but splendida peccata, glistering sins, because they corrupted their love to their country 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 Use. work. The word signifieth such a trial as the Goldsmith useth about his Gold, whether it be right or no: He hath his Touchstone 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 Touchstone, the Scripture, the rule of goodness. It its not an easy matter to be found doing but one good work: Inform and instruct yourself 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 ungodliness, thy profane courses, good works? Doth God's word command these? Doth God's Spirit enable thee to do these? O blind man, hood winked by the devil, that dost not see thyself 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 gracious power, to a gracious end, in a gracious manner, are sins to thee as well as thy other ungodly ways. 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 its not what thou thinkest, and what others think about thy good works, but what God's spirit pronounceth in his word: how great will 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 Diverse explanatory rules to be considered of about good works. 1. The Scripture speaks sometimes in dispraise of them. New creature. It hath also been informed you, what a good work its. 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 its worth your observation, That the Scripture speaketh sometimes in praise and worth of them, sometimes again by way of diminution, and debasing of them. When good works are compared with the righteousness of Christ, or have relation to justification, than they are rejected as unable for any such use. Thus the Prophet saith, Our righteousness its like a menstruous cloth, Isa. 30. 22. How loathsome its that? and so are our holy duties if God should enter into judgement with us. Justitia nostra est indulgentia tua Domine, OH Lord, our righteousness its thy indulgence: Our justification consists in pardon; therefore we have no perfection to justify us, but imperfection to be forgiven us. Thus the Apostle also, He doth account (and that its 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 than 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 its looked upon as a sinner, without a righteousness answering the Law, though at that time also he doth repent and believe. But than 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 ornament 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 guide thee. The Apostle in this Chapter, attributing our who'll salvation to grace, jest he should be thought therefore to exclude good works, and it were all one whether we were profane 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 its, That good works are not to be limited to one kind, but are to be 2. Good works are to be extended as far as God's commands. extended as far as the Law of God's commands. Thus the Obedience to the first commandment its a good work, to the second, & so to every one; for the Law its a rule of good works, and as the Logicians say, There its no created being, but it its reduced into one of the ten predicaments: So there its no duty or good work commanded of us, but it its contained in one of those Ten words, as Moses calls them: A word its there used for a Precept, as often in the Hebrew. This its 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, its 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 its copulative, and he that doth a good work, because God commands 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: O thou, fool, Doth not God also command thee to be chaste, to be sober, to be heavenly minded? The graces of God are chained together; he that hath one, hath all: and therefore it its to be wondered at, to see what hypocrisy may be in a man's 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 murder, the guilt of blood would torment thy conscience, torture thy soul. Why should not uncleanness, cursing, do the like? Doth not the same God that saith, Thou shalt not Kill, say also, Thou shalt not commit Adultery? Thirdly, Another rule about works its that of Augustine's, founded also upon the 3. They go not before justified persons but follow after. Scripture, good works do not go before a justified person, but follow after, Bona opera 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 its not in Divinity, as the Philosophers say in Morality, Bona agendo sumus boni, By doing good works, we are made good; Not, we are by grace made good, than 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 than the fruit will be good. Thus Abel's person its first accepted, than his performances: This Truth its of great concernment, it being inbred in men to look more to an outward good work, than the goodness of their persons and natures. They do not imitate God, who its good in his nature, and than doth good in his Actions; so aught we to be good, and than to do good. Therefore by this rule thus settled upon Scripture, it its an undoubted Truth, That no man till justified and regenerated, its able to do any good work: He its a leper, all its unclean, and every thing he toucheth he maketh unclean to himself. This should make us sit down on the dunghill with Job, abhorring ourselves, when there its none of all mankind of himself can do good, no, not one. What Doctrine may make us loathe ourselves, and seek out for a new creation, and engraffing into Christ, if this doth not? Fourthly, The next rule its, That than in Scripture things are said to be, 4. In Scripture things are said to be when they are made manifest. 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 arguments, 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 expressly proveth that justification its without works; and that Abraham was justified by faith only: and James he saith, Abraham was not justified by faith only, but by works: Now two things reconcile these brethrens that seem to differ. First Paul, He proveth that faith only justifieth; and James, That this faith which justifieth its not alone, separated from Good works. Paul proveth what it its that justifieth, Uiz. Faith; and James, what kind of Faith, Uiz. a working lively faith. Paul argueth against a Pharisee that thought his works would justify him, and James against a Carnal gospeler that thought faith alone, in the mere profession 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 itself, and James of the manifestation of it. A thing in Scripture being said to be than done, when it its discovered to be so: And thus when you read in James in several places, That a man its justified by Good works, that its, he its manifested to be so. As the Apostles similitude evinceth, when he saith, As the body without the soul its dead, so its 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 its in vain to pretend a good heart, where there its not a good life. And this its the reason why God in the Commandments requireth the outward work, because that doth demonstrate to the world the frame of the heart. Fifthly, We are always to distinguish between good works, in the truth of 5. We must distinguish between good works in the truth of them and in the perfection of them 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 its true of every other Grace; Lord, I love thee, help my want of love: Lord, I am humbly, help my want of humility. No man goeth beyond Paul, who when he would do good, found evil present with him. And the Apostle declareth a perpetual opposition and conflict 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-righteousness; they are apt to take a shadow for the substance: every thing that glisters for Gold, whatsoever its good for the matter of it, to take it for good in all the circumstances of it. And than secondly, There are the Godly ones who are ready to conclude nothing its good in them, because not perfectly good. They think this action comes short of that perfect rule; and its not answerable to the glorious Majesty of God: and therefore they do not own that goodness in them which God owneth in them, and hereby walk not in that thankfulness, cheerfulness, and exemplary joy as they aught to do. Lastly, This its the true character of a new creature, That he its as zealous and diligent 6. The New Creature its as diligent as if works would save him, and yet as fully relies on Christ as if there were not the lest good in him. 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 lest spark of any goodness in him. This its a Scripture and admirable temperament, To join those places of Scripture together, Work out your salvation with fear and trembling; and yet when you have done all, say, You 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 erroneous heads, he can practically reconcile, viz. God's promise to give, and man's duty to do. He so believeth in Christ, that yet he its not barren of Godly and holy works; and he so practiseth these, that his faith its not taken of from making Christ all in all. To some men we may say that of Luther, Take heed not only 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 its not in the fruit, there faith its not in the root; where the body doth not move or stir, there its no soul within. Now because I did not intent to devil long on this part of the Text, and because the comfort and profit of a good work, lieth not in the Doctrine and knowledge of it, but in the practice and exercise, I shall therefore be large in the Use, and so conclude this point. Use. First, Its it a necessary fruit of a new creature to walk in good works? than the evil and ungodly deeds of most in the Christian world, showeth that they are in that old damnable condition they were born in. If we consider the general conversation of most men, What deeds of darkness, and of sin and Satan may be found in them? That which Salvian complained of the lives of Christians in his days, 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 its the who'll company of Christians, but a sink of all vices? You may sooner find men reos malorum omnium, quam non omnium, You may sooner find men guilty of all sins, than of some only, And Facilius majorum criminum, quam minorum, And sooner men guilty of the greater crimes, than of the less; yea, he addeth, almost all the who'll Church its 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 its a kind of holiness to be less vicious. Doth he not speak as if he lived in our times? For except some few in every Congregation, which are like the Glean to the harvest; are not people generally ignorant, profane, ungodly, so that it its a kind of great holiness to be less wicked than others? His Oaths not so dreadful, his malice not so rancorous, his drunkenness not so beastly: If men be less wicked, we are apt to judge them virtuous men, such a deluge of sin doth overflow: But o the patience of God who beholds and seethe all this ingratitude, rebellion, and hostility against his Majesty, yet forbeareth to take present vengeance. Now there are many arguments why you should take heed of these evil works. First, Thy evil deeds of sin, brings God's evil work of punishment. Its there evil 1. Why we should take heed of evil works. 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 ways, which have procured these things? Your iniquities withhold good things from you. And the Prophets are always diligent in the midst of God's 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 lightning: O therefore if thou findest not God so good to thee or the public, as thou desirest, consider it its the evil of thy ways 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 2. accord together? How can darkness and light be reconciled? When God whom thou servest its holy, Christ by whose name thou art called its holy, the Ordinances whereby thou drawest high him are holy; when all this its holy, How its thy conversation so wicked and unholy? For a profane man full of evil deeds, to pray, and hear, its as loathsome as for the sow wallowing in its mire, to come and roll itself in a pleasant garden. That place its observable, 2 Tim. 2. 19 where the Apostle having spoken of some wretched Apostates from the Truth of Christ, he addeth, Nevertheless the foundation of God standeth sure. As men who build glorious 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 writ some short and select sentences upon their foundation stones, as appeareth out of Zachary; so saith he, God hath set two Sentences upon his foundation: The one its, The Lord knoweth those that are his, i e. he will effectually preserve them from falling away. And the other its, Let every one that nameth the name of Christ, departed from iniquity. Observe this, This sentence its one of the choice ones that God will have inscribed: Let every one that names Christ, takes his profession on him, departed from iniquity. Take heed than of being Thistles in Christ's garden: of being Tares in his wheat: This its 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 God's vine-yard? Why are you that are Goats, among Christ's sheep? O consider what reproach ye are to the holy name of Christ. Thirdly, Consider the Titles which the Scripture giveth evil works, and those titles 3. will demonstrate the nature of them. They are called The works of the Devil, What can be a more horrid aggravation than to say, Thy lusts, thy ungodliness, they are of thyself, and they are of the Devil too? It its the Devil in thee, and by thee, who provokes thee to such ways. Thus our Saviour bid Peter, Get thee behind me Satan, get thee behind me Devil, Mat. 16. 23. Why? was Peter a Devil? No, but because what he did came by the Devil's instigation and temptation; therefore he useth that phrase. Thus Peter saith to Ananias and Saphira, Why hath Satan filled thy heart, to lie against the holy Ghost? Act. 5. 3. and the Jews or Pharisees are said to be of their Father the Devil, for his works they do: and Christ its said to come into the world to destroy the works of the Devil. O than remember thyself, by whom, and from whom its it that thou art so profane and ungodly? Its it not from the Devil? Doth not that unclean spirit ruling in thee, provoke thee to all uncleanness? Thou wouldst judge it an uncharitable censure to be called as Simon Magus was, Thou child of the Devil; but yet every man living in that ungodly and unholy way, its so. Neither doth this excuse them, as if they were justified, and all the blame to be laid on the Devil, no, for he works upon thy corrupt disposition within. If thou wert not first tempted by thy own lust, the devil could not be a tempter to thee: If thou wert not stubble, his fiery darts would not inflame thee. Consider than all this, you who wallow in all mire and filth of sin. If the Devils were to act visibly upon the earth, and had bodily members to work withal, 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 than away, they are the Devil's works. Fourthly, Again they are the works of darkness, as good works are the works of the light. A wicked man its in darkness, and knoweth not whither he goeth. They are 4. works of Darkness, Ephes. 5. 11. partly because it its for want of light and knowledge that they are committed. If thou didst know what the Scripture commands, if thou didst know the will of God, and the happiness 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 seethe them, that the revengeful eye of God its upon them. O the horror and confusion that would be on their souls if this were attended to. And lastly they are works of darkness, because they will be rewarded with utter darkness. Thy sin and thy punishment will be proportionable. Thou lovedst darkness, and therefore thou shalt be thrown into utter darkness. O that wicked and ungodly men should be no more amazed at their dreadful 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 its 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 poison vented from thy venomous nature: and as they are thus works of the flesh, so they work corruption as the flesh itself its corruptible. 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 go, which now thou dost so embrace? All that momentany pleasure, What its become of it? What its that drop of honey to that Ocean of Gall thou must for ever drink in hell? Use 2. Are new Creatures created thus unto good works? than exercise thyself to them, be frequent in them. Its it good that I do? Its it according to Scripture that I live? Its my life good, according to the rule of goodness? and when you would make inquisition into yourselves, and pronounce a sentence accordingly, take heed of self flattery, security and ease; but arraign thyself at God's Tribunal; compare thy life and the word together: That sayeth, such a life its good, such actions are good: Its it thus with thee, or the clean contrary? O consider, That God judgeth not as man judgeth. He judgeth according to the innards; he tryeth the heart and reinss, 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 show 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 its joy and sweetness in the conscience: But to evil deeds there its joined 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 its 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 wickedness, there for the present, till a change be, appeareth nothing but tokens of damnation: It its not being an Orthodox man, it its not being a sound Protestant, without a ●ure and heavenly life, that doth avail to happiness. Aristotle made happiness to consist in action, and so doth the excellency and perfection of Christianity. O than see what evidences, what marks there are in thy life for thy eternal blessedneste. This subject may be concluded with those two verses, Rome 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 greatness may look to escape that doth evil, of the Jew first, and also of the Gentle. We may say, of the Christian first, and than the Heathen, because the Christian sinneth against clearer knowledge and revelation of a command, and so doth not only that which its malum, but also what its vetitum: but how precious its the 10. verse, to him that doth well. SECT. VII. Of the sanctifying Work of the Spirit under the Notion of Grace. SERMON L. Of the Hearts being established with Grace, and in what sense it its so. HEB. 13. 9 For it its 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 kind father crack the shell of those Jewish Ceremonies, and give the kernel to believers; he opens the spiritual sense and meaning of all those typical prefigurations, making them shadows only of Christ to come; so that as the blossom falls when the fruit cometh, thus they vanished, when Christ arose: and because they were only shadows, he thereupon argueth their insufficiency for any spiritual effect, making Moses in all his administrations, no more than the Prophet's servant with his Master's staff, that could not raise the dead man. But in the later part of the Epistle, he enjoineth many practical and plain Duties; as in this Chapter vers. 7. he exhorteth them to follow the faith of their spiritual Governors and Teachers, which its to be supposed, as Paul in the like case, while they follow Christ. This duty he enforceth from a twofold Argument. 1. The joyful and profitable end of their Pastor's conversation. 2. That Jesus Christ its the same yesterday, and to day, and for ever. Christ that helped his servants in former times, will still help them. Christ its still the same, though we be not those worthies that went before us: an excellent point of comfort. In the next place he dehorts from the contrary sin. Be not carried about with divers and strange Doctrines; carried about, as light, empty chaff its with every wind; divers, that its, different Doctrines one with another, for all errors disagree among themselves, as well as with the truth; strange Doctrines, because brought in against the sense and meaning of the Scripture: now to make this Dehortation prevalent, he declareth that grace in the heart its fare better than any learning in the head, by the Proposition in the Text, it its good, the positive its for the comparative, it its better to establish, or have the heart established (the word its in the middle voice) by grace, that its, the inward works and gifts of God's sanctifying Spirit, than with meats, that its, 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 eating 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 feast, the Nicolaitans entertained their Disciples with: but the first exposition its to be preferred. By grace also some understand the Doctrine 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 settling 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 godliness, under the notions of regeneration and a New Creature; so I shall out of this Text speak of it, under that usual and frequent name of grace, the work of grace in a man's heart; but there its one profitable 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 find out the truth, he adviseth not to such a course, but to study the exercise of grace, and to have our hearts established with practical godliness, as if an heart bu●●ed and diligent in the practical power of grace, were the best bulwark in the world against all false Doctrines. Observe than, That its far better to have the heart filled with the power of grace, than the head with disputes and controversies in Religion. It's better to have faith settling thy heart upon Christ, than to dispute whether faith justify. It's more comfortable to be a Saint, than to argue, Whether Saints only are members of a visible Church. For opening this, I shall first show, What it its to have grace establish the heart, and than give the grounds of the Point. Only you must know, that as grace its here said to establish the heart; so in other places this effect its attributed to God, 1 Pet. 5. 10. The Apostle there prayeth that God would establish, 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 God's Spirit; and indeed grace in the heart being also a creature, though of a supernatural excellency, needeth itself a daily strengthening and preservation from God. Hence the Apostle when he exhorteth us to put on the who'll armour of Christ; when all this its done, he concludeth, Praying always, 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. In what sense inherent grace establisheth the ●eare. This premised, let us consider in what sense inherent grace may be said to establish and settle the heart: And this it doth several ways: 1. By rooting us upon Christ, and building us upon him; by which means the 1. By Rooting us upon Christ. gates of hell cannot prevail against such an one: Where grace its in the heart, there also Christ dwells, and grace its but the fruit, Christ its the root, Col. 2. 7. Grace its like the navel string, especially faith, whereby the soul its united to Christ, and fetcheth nourishment from him. Our Saviour maketh a difference of two bvilders in Christianity, both raise up and edify, 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 bvilt upon education, custom, formality, this its like a stone not fastened 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 its lose and uncertain: If the tree had no rooting in the earth, it would be as subject to fall as any leaf it beareth: If the ship be not anchored, its carried with every wind; so unless grace settle thee upon Christ, and thou cleave to him, there its no temptation but will hurry thee this way and that way: Even a reed that its apt to be shaken with every wind, if tied to a rock, stands unmoveable; so thy heart naturally false, deceitful, inconstant, and full of treachery to God, if fastened to Christ, than as Christ its 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 than before, not so much in the practical exercise of Grace, it's because they run as sheep among the brambles and briers of disputes, and loose their wool, they do not keep close by faith to the live Tree, which would convey sweet fullness: Happy therefore its that Christian, who daily goeth out like that woman to touch Christ, that so he may find virtue come from him to heal him: If thou hast bottomed thyself upon any thing but Christ, thou art not a pillar in the temple of the Lord, which cannot be removed, as its promised to the godly Revel. 3. 12. 2. Grace establisheth the heart, by fixing it to one object, so that the main stream 2. By fixing the heart to one object. and current of his heart runneth that way: It's the great corruption in our natures, 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 sometimes 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 towards the world did weigh down, now grace weigheth heaviest: This the Scripture calls halting between two, and the Apostle James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double minded man, Jam. 1. or a man with two souls, he its even sorry he hath not a soul for God, and a soul for the world also: But this its a notable effect of grace, to make the heart cleave to the Lord; as the Scripture often calls it, even as glue makes things to adhere to one another, so that they become one. A man of Disputes and Notions merely in Religion, its like a ship tossed in the sea, without Pilot or Anchor; whereas a man ballassed with Grace, and anchored on Christ, its not in danger of shipwreck: O than let not thy soul be like a Meteor, tossed up and down, but like a fixed Star in its Orb; choose Christ for thy portion so as to leave the world, take up David's disposition, My heart its fixed, my heart its fixed: Hence the godly soul its said to be married unto Christ, because it leaveth all other objects, and chooseth him only. 3. Grace doth establish the heart, because it removeth inconstancy, and enableth the soul to persevere: It's not so much grace, as perseverance in grace that crowneth 3. By removing inconstancy. 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 its a distinct work of grace, establishing the soul, from the former, because here the soul doth for a while cleave to God, but than loseth its hold again: The Israelites are a pertual instance herein, who humbled themselves, and turned unto the Lord, but their hearts were not steadfast within them, and their righteousness was like a morning dew, which made Moses say, upon their good promises they made, OH 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, its because (as they say of the motions of the sea) they follow the moon that its subject to change; they are carried out to good things, not from an enduring principle, nor hath grace taken deep root in their souls; Therefore Modo aiunt, modo negant; sometimes they affirm, and sometimes they deny. This inconstancy, its a fruit of the former uncertainty, and want of fixation upon God; as the Apostle Jame's showeth, A double minded man its inconstant in all his ways; therefore compared to the waves of the sea, that sometimes are mounted up to heaven, and than presently vanish down again towards the earth. Steadfastness and constant evenness in the ways of God, breeds much joy, and its many times accompanied with comfortable assurance; whereas an heart sometimes up, and than down, in the ways of grace and duty, its also inconstant in his comforts, so that hereby he doubts of himself, and knoweth not what will become of him. If thy righteousness be but a morning dew, so its also thy consolation, it will quickly vanish: O than how comfortable its 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 4. By making the heart sincere and upright. and upright, in all its endeavours and addresses to God. The hypocrite who its moved to duties from false and carnal grounds, he its up and down, and turneth as the wind of his own interest driveth him. Those that make gain godliness, they must wind and turn as gain moveth them. Judas not having a sincere heart, betrayeth Christ and his soul, for worldly advantages: O than how much better were it, while thou art thinking of this, and disputing of that, to labour for integrity, uprightness, to see thy soul be carried out to godliness for godliness sake. Hypocrisy will make thee a Chameleon, turn into the likeness of every object thou comest nigh: And as Aristotle saith, It its fear that makes it subject to such changes; so in an hypocrite fear of the loss of some worldly comforts and contents, makes him become any thing to every body; so that this its the best study and conference, this its the best question, how I may get an unfeigned heart, an heart without guile 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 diest to say with Hezekiah, Remember how I have walked before thee in a true and faithful heart, 2 King. 20. 3. its of more consequence than those who said, Remember we have prophesied in thy name, and wrought miracles in thy name: It its good than, when the Professors of the Gospel meet together, and consider, How may we be true Israelites in whom there its no guile? 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, its dulcis nutricula senectutis; a sweet nurse in old age, like young 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 together 5. In uniting all the powers and faculties. in the service of God: That as it makes the heart choose one object only, so it conjoineth all the strength of the soul one way, to cleave to it: Thus love its with all the heart, all the soul, all the mind, 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 only in a Kingdom, and in the Church, but in a man's duties and approaches to God; therefore saith the Apostle, I would have you serve the Lord without destruction; 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 destruction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellent word, it signifieth leaving all things, and seeting ourselves only to this business, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be distracted and violently taken of from it. The Heathens custom was to say, Hoc age, in their sacrifices; and it its a proverbial speech, Liberet me deus ab homine 〈◊〉 tantum negotii, deliver me 〈◊〉 〈◊〉 〈◊〉 that hath but one business in hand, for he its likely to be a desperate enemy: Herein than its the admirable power of grace seen, that the heart its 〈◊〉 and united, all his Love, all his Faith, all his joy runs the 〈…〉 he followeth his worldly employments, but with 〈…〉 them comparatively, as if he did them not. This its the Work 〈…〉 this God hath called them to. 6. Grace doth therefore establish and 〈◊〉 the heart, 〈…〉 6. 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 〈…〉 Cbrist, 2 Pet. 3. 18. It's a necessary thing in Christianity, 〈…〉 with low principles, but to 〈…〉 ourselves the 〈…〉 degrees of grace: Thus Paul 〈…〉 all behind, and did 〈…〉 stretch out himself to reach and lay hold upon 〈…〉 . Grace its 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 than 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 upon David and Paul in their course of godliness, and thou wilt cry out, O draw me, I am but the shadow of a godly man: There its 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 its called the staff of a man, it nourisheth 7. By Joy and Consolation. and maintaineth him in strength, and wine makes glad the heart of men, all which produce much natural strength; so grace accompanied with the sense of God's love in the Gospel, and joy therein, doth very much confirm a man. Hence the joy of the Lord its said to be the godlies' strength, 〈◊〉 8 10 and where grief and a wounded spirit its, there are weak hands and 〈…〉 's a piece of timber while moist and full of sap, its not able to bear up 〈…〉; thus a godly man devoid of comfort and spiritual joy, its 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 enabled 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 its 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 experience of the best joy, which its, in the spiritual exercise of godliness: So also another he takes no delight but in the increase of wealth and temporal greatness, because he cannot say with David, Lord, thou hast put more comfort in my heart, than they had when their wine and oil increaseth, Psal. 4. O than when a Christian can say to every temptation, that would draw him of from minding the savoury things of godliness, Why do ye tempt me to my loss? I cannot be better. No exercise can equalise this, than its he excellently settled in Godliness. 8. Grace doth establish and confirm the heart, by preparing and fitting it for every 8. By preparing it for every good work. 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 only, lay in this, that the one prepared or settled 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 joints together, as it were. That as in a man whose arms or legs have their bones displaced or broken, there its no strength for their proper office, till healed and jointed again: Thus a man destitute of the help of grace, its wholly luxated, all his bones are disjointed, and grace that repaireth him and confirmeth him, by fitting every part and faculty of the soul, for its proper operation. How much better than were it, in stead of whetting thy wits, and preparing thyself 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 its both defensive and offensive. 9 By being defensive and offensive. 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 principalities and powers in high places, Ephes. 6. 12. implying, that the greatest strength in hell and earth its employed against the godly; now grace only conquers this. Resist, stedsast in the faith, saith the Apostle; and Ephes. 6. you may see how particular graces, are compared to particular defensive weapons, some to an Helmet, some to a Breastplate: That as sin its 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 gored to keep him from the scorching heat of the Sun. So there its a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, jest as Saul in his sleep had his weapons of war taken from him, so thou by carelessness and negligence dost 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 mortify and crucify sin, which its done by grace within us. The people of God are in a continual combat and conflict, an humbly heart with a proud, and a dull heart with a willing quickened heart: Here its fire and water together, Twins struggling in his womb, 1 John 1. 4. Whatsoever its 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 subduing enemies its not so wondered, 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: OH the spiritual fortitude and courage of the Martyrs, transceuding all the human 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 10. By faith. its most admirable to this purpose; therefore faith its called the substance or subsistence of things, Heb. 11. and its called resting and rolling thyself upon some prop and stay, when otherwise we would fall to the ground: Thus of Abraham it its said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he waxed strong and mighty in faith, and this made him not to consider difficulties, but God's promise; he considered not his dead body, and Sarahs' dead womb, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he did not devil in his considerations upon it, otherwise he thought of it in his mind, 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 mind its 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be carried up and down like a Meteor, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be like a man, where two ways are and knoweth not what to do, Math. 14. 31. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 20. Now to both these, faith its prescribed as the only remedy that strengthens the soul; give me a man with sound faith in the Doctrine 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. Its grace the only settler of the heart? than marvel not if men without 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, particular profits, that they have as many colours as the Peacock's tails. Alas, here its no foundation laid, he its a man without a bottom, he its a cloud without water, he its a Land-flood without a fountain; he its a Cistern, only having what its outwardly put into him, there do not rivers of living water flow from his belly; only rooted grace, only establishing grace will avail a man: This its the oil: profession, parts and outward duties are but the Lamps. Take the sweetest flowers from the root, it dyeth presently; pull of the fruitfullest branch from the stock, it withers presently; and all thy glorious parts and abilities without this foundation of Grace will quickly dye. Use 2. To humbly the best of God's children, for how much weakness, diffidence, inconstancy, hypocrisy and pusillanimity its in them? O if thy heart were always established and confirmed by grace, than what were able to hurt thee; to discourage a Christian in the power of his grace, its like Noah in his A●k, a Beast in his Den, a Dove in the Rock, sure and safe enough: O thou therefore who art so subject to convulsion fits in Christianity, subject to swoons and qualms; think not that richeses, honours, greatness, can be a staff sure enough to lie on, it must be only Christ received and dwelling in our hearts by grace; all sin in thee its thy weakness, thy imbecility; thou shouldst be ashamed thou hast showed thyself no more like one that its born of God. The Romans had a Temple dedicated to Fortitude, they made that a Goddess, so that the Heathen Historian observed, that was destroyed before Rome was taken (that its his superstitious Idolatry) but we Christians have strength in God; Be strong in the power of his might, which its stronger than all. SERMON LIVELY Showing why Grace in the heart, its better than unnecessary Disputes in the head; together with Rules how to manage Disputes and Controversies, without prejudice to Grace. HEBREWS 13. 9 For it its good to have the heart established with grace, and not with meats, etc. THis Text hath already informed us of this necessary truth, in these times especially, wherein men desire to dispute subtly, more than to live exactly; viz. That it its better to have the heart established with Grace, than the head with unnecessary Disputes in Religion: Having therefore manifested what it its for Grace to establish the heart, let us proceed to give the reasons 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 men's souls, which its an effect of sanctifying Grace; therefore saith the Apostle, I will show 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 its a more excellent way, which its to hold fast that which its good, 1 Thess. 5. 21. These and the like ensuing particulars, are the grounds and reasons of the Doctrine. First, Because the proper end and use of all Doctrinal Principles, its to lead and Reas. 1: guide the heart into a practical exercise of Grace: Therefore all the while a man doth employ his head, and his heart not sanctified, he falls short of the end of all Religious principles; If ye know these things, saith our Saviour, happy are ye if ye do them, John 13. 17. Happiness lieth not in the knowing of them, but doing of them. Divinity its practical, even as the art of Medicine; for a man doth not attain health by reading Galen, or knowing Hypocrates 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 its after godliness, Tit. 1. 1, If thou dost 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 only to know, as it its said of one people, that they had money only to tell it, they made no other use of it. To eat meat, and not to digest it, its like getting knowledge, and not follow it into practice. Knowledge its 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 than Solomon observed it as a great vanity in the world, that God gave some men richeses, and yet they had no power to use them, Eccles. 5. 19 how much more its 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 Heathens, 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 glorify God as they knew him, Rom. 1. So than, though thou showest thyself a rational man, and not a beast, in that thou searchest into the grounds and reasons of thy Divine hope, yet it its but labour in vain. if these eyes to see, be not also accompanied with feet to walk in the Commandments of God. Secondly, It its far better to establish the heart with Grace, than reason with Disputes, because the more quick and apprehensive a man's understanding its, if his heart 2. 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 its 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, its like a sword in a mad man's hand. The greatest opposition to Christianity, was from Philosophers, which made Tertullian call Philosophers the Patriarches of Heretics: Therefore the first thing the Gospel doth, its to captivated the understanding, and to bring down every high thing that exalts itself against God, 2 Cor. 10. 5. O than, thou dost not choose the better part in Religion, when thy intellectuals are continually exercised and whetted, but thy heart and life its barren of all goodness: It's true, nothing revealed in Scripture its contrary to right reason, though it be much above it; but corrupt and carnal reason can no more receive the things of God, than a Dwarf can measure the Pyramids: 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 men's Salvations, as much as lose and dissolute lives; therefore saith John Baptist to the Pharisees, Think not to say in your hearts, etc. Their reason and disputes within, kept of the power of God's 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 minds? Col. 2. 18. Thirdly, Therefore its better to get Grace in the heart, than Notions in the head, 3. because all brain-Knowledge and Disputes may be perverted to an ill and ungodly end; only Grace in the heart cannot be abused: It's 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 itself 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 pretensions were spiritual and heavenly: But where true Grace its, there its not divers seeds sown together, but his inward and outward man are both alike; but it its not thus with Knowledge, Opinions and Disputes in Religion. This light may be like that of a blazing Star, which its nourished only by slimy and loathsome 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 I How Disputes may be abused to corrupt ends Pharisees, they did all to be seen of men; this the Apostle calls Puffing up in their filthy minds: This the Apostle expresseth, when he saith, Knowledge puffeth up, but charity edifieth, 1 Cor. 8. 7. It's 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 fuel, to beget pride and vain glory, and to make men look after victory over others, more than the truth; how much better had it been for thee to be exercising thyself in godliness, and to walk humbly with God The pride of parts and Opinions, its far greater than that of Clotheses or Beauty, or any other earthly thing, because we judge those excellencies of the mind, above any temporal excellency; therefore consider with thyself, what its the issue of all thy inquisitions and debates into Religious truths, its it to make thee more self-conceited, more boasting, and confident in thyself? The ignorance of a simple man, will not be so great a damnation, as the pride of a knowing man. Labour than for that which will keep thee low, humbly and self-debased, and this Grace only in the heart will accomplish: Worms do not sooner breed in ripe and sweet fruit, than Pride and Self-confidence doth in knowledge and intellectual abilities. Secondly, Another corrupt end of Parts and Disputes in Religion, its to be self-willed, II and stiffnecked, not willing to yield to any; like the Motto upon the Roman god Terminus, Cedo nulli; and this its that which makes a man an Heretic, when a man after several admonitions, doth obstinately and wilfully adhere to that opinion which he hath chosen, and will not, as Religion which its 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 people, as those that knew not the Law, when they had nothing to say, and their mouths were stopped, yet they would adhere to their former way. It's true indeed, constancy and steadfastness in the truths of God its necessary: Herein (saith Luther) we aught to be more Pertinacious than Stoics; 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 erroneous pertinacy, or self-willed obstinacy in false ways, or in doubtful disputations: It's like removing a mountain out of his place, when we would persuade a man against that Tenet or Opinion he its engaged 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: III 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 shipwreck in their faith: How than can that be best, which may be prostituted to the worst and most ignoble respects? It was Paul's 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 Heretic, one that took up any false way, Alicujus temporalis commodi gratiâ, for any temporal advantage and profit. How than can the quintessence and safety of Religion be laid in that, which may be subservient to such sinful lusts of the soul. Fourthly, It's better to get Grace, than to be exercised in these Disputes, because many times head-Disputations are used for to make Parties and Schisms in the Church; IV. 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, commanding all things to be done in charity, and nothing through contention and vain glory. It would be a sad story, to tell you what rends the Leaders of any false Opinions have made, which could not be cured in some hundreds of years afterwards; and which its 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 Christ's Garden, and the envious one did sow tares amongst the good wheat. Fifthly, Therefore it its better to exercise ourselves in Grace than in Parts, because V a man may take a great deal of delight in his Opinions and Notions, and be as inordinately in love with them, as the Adulterer its with his unlawful object. The Scripture many times useth this expression, To go a whoring after the imaginations 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 imaginations and carnal reason, 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 Pygmalion, grow enamoured 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 mind, which its 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 lie, 2 Thess. 2. 11. 4. Fourthly, A fourth general ground, Why its better to mind Godliness than Disputes, its 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? chief, 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. O than, how shouldest thou spend thy time most about that, where in the great question will be at the day of Judgement: God will than make inquiry how fruitful thy life hath been, of Love, Humility, 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 employ himself in babbles, and unnecessary employments, not at all tending to that work which his Master doth most expect, what stripes may he justly look for? Seeing than the end of thy calling its holiness, and thou art created to a godly life: O look to have this Oil, besides the Lamp of knowledge, jest thou art surprised by horrible confusion, when the Bridegroom comes. Fifthly, In Knowledge and Parts there its not a true satisfying, and filling of the 5. heart with spiritual content; but Grace only brings Christ into the heart, and makes God our portion and inheritance, in having of whom there its only happiness. He that drinks of me, saith Christ, shall never thirst more. John 4. 14. Eating and drinking of Christ, its more than to dispute about him, to make controversies in Religion about him: It's by saving Grace to be incorporated into him, and to receive Vivifical influence from him. Solomon doth not only discover vanity in richeses, 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; therefore he concludes, Of making Books there its no end: The sum or perfection of all its, Fear God, and keep his Commandments, Eccles. 12. 13. Of Controversies and Disputes there its no end, there comes jars and contentions endless about them, but the sum of all its, to get the fear of God in our hearts, and to keep ourselves unspotted from the sins of the world: This hath made even some Papists who have employed their who'll time in Controversal Divinity, to cry out of it as an heavy burden, 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 relation 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 its, by Religious Disputes. As in eating of the Paschal 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, Its it unlawful to inquire and Dispute in matters of Religion? Its not this to pled with the Papists for ignorance, and to make that the Quest. Mother of Devotion? Doth not the Apostle bid us Try all things? Are we not to search the Scriptures? Are we not forbidden to believe every spirit, but to try it? 1 John 4. 1. Must we not grow in Knowledge as well as Grate? If the Heathen make no search, how can he turn Christian? If the Papist do not inquire, 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? Its not this to make blind men lead blind, and so both to fall into the ditch? I shall therefore handle this case only, and so make application: And first, It Answ. cannot be denied, but that its a duty not only 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 its of that Religion, 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 its to be sharply reproved, who see with other men's eyes, believe with men's 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 notable than others, Acts 17. 11. because they examined the Apostles Doctrine, and looked whether it was consonant to the Scripture or not, and yet this its the general ignorance and stupidity of the who'll 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, than that ignorant woman did to Christ, Our fathers worshipped here, and art thou better than they 〈◊〉 John 4. Our father's believed thus, and are we wiser and holier than they: This its not faith, for-faith its 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 woe be to us, because of that supine and damnable ignorance which its 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 senses exercised to discern between good and evil, Heb. 6. but here its the difficulty, and the great wisdom required, how to use our parts in finding out truth, so as not to prejudice Grace in our hearts; for the Apostle, when he saith in the Text, It's good or better to have the heart establised with Grace, than with Doctrines about meats; he doth not absolutely forbidden the Disputes about them, for we know this controversy was much disputed about, and even in the Council at Jerusalem, after there was much dispute, there was a determination of it for all Churches: Therefore take these Rules: First, Labour 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. Rules how to dispute about Religion, without 〈◊〉 ‑ 〈◊〉 to Grace in the heart. unprofitable, which doth not leave thee in a better frame of heart, more godly, more humbly, more zealous: When we know truths, as they are in Jesus Christ, than they make us to put of the old man, and so be renewed more and more in our spirits, Ephes. 41. Do not than 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 bosom. 2. Begin in a right manner: First possess thyself well, and be rightly instructed in the first principles and fundamental points of Religion. The Apostle to the 2. Hebrens, though he would not have them stay in the first principles, yet he supposeth 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 fundamental points of Religion, and so they build an honfe without a foundation. And therefore instruction in the rudiments and first principles of Religion, its very necessary for all; do not than affect high and sublime things, before thou hast attained to the main and necessary ones; and its God's goodness that those points which are absolutely necessary to salvation, be plainly and clearly revealed in the word of God. 3. When thou art go beyond principles, and endeavorest to improve thy talents, 3. than study not curious, sublime and impertinent questions, but such as tend to edification, of thyself 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 Luke 13. 23. 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 strait gate, for many shall seek, and not be able to enter. The Soldiers shown 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 enquiring, what thou art to do as a husband, or a wife, or a servant in thy relation to glorify God. 4. While thou tryest all things, labour to be humbly, and meek, and practise so far as 4. thou hast attained unto. The humbly and meek he will teach his way: And he that doth my father's 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 lest God give thee up to blindeness of mind, and hardness of heart. 5. Do not lean to thy own understanding, but honour and esteem those helps and 5. 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 its a scholar to himself, hath a fool for his master. The Apostle giveth many exhortations 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 6. mistakes, than do thou of all men take heed of Disputes: It's the Apostles advice, Rom. 14. 1. Him that its weak in faith, do not receive to doubtful disputations. These things deserve a larger handling, but I press to the Use; And First, It's of caution and admiration; do not thou from hence, because Grace its better than parts, sit down in thy ignorance, and never make inquiry and search into matters of Religion: This its an universal disease; How few are ask 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 Human faith, for a Divine faith hath knowledge for one main act of it. O the ignorance that covers the face of the Christian world, as the waters do the sea! whereas the promise its, that in times of the Gospel knowledge should abound. Use. 2. If Grace be better than Knowledge, than let this exhort you, not for to rest in your parts, in being a Protestant, and you are able in some measure to defend the truth of it against the Papists, but see above all things, how grace and godliness its in thy life: What if thou canst tell what Sanctification and Regeneration its, if thou thyself art not Regenerated? What if thou canst read many Chapters in the Bible, but thou dost not live according to the Command's therein? and certainly, if godliness be thus better than knowledge, how much rather its it better than wealth, or outward honour and greatness? OH than, seeing Grace its the only necessary thing, why its it looked upon as the only superfluous thing? It's according to thy godliness that thou wilt find 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 God's Tribunal. SERMON LII. That there its a Work of God upon a man's heart which its called Grace, and why inward holiness its called Grace. HEB. 13. 9 For it its good to have the heart established with Grace, and not with meats, etc. THe former Doctrine being dispatched, we now come to treat upon that which I chief intended this Text for: viz. That subject matter which doth establish and confirm the heart: For Grace here its 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 its very necessary to understand it aright, because mistakes in this, have caused all those dangerous errors in Popery: For wheresoever we read that justification and salvation its by grace, they understand it presently of some good thing in us, and so take us of from looking on Christ, to rest in ourselves; 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 lesle principal, and more principal or noble significations; less principal, as when it its used for the external glory, comeliness, or loveliness of a thing. In which sense it its said, The grace The signification of the word Grace. 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, its styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 justified and accepted to salvation: In this sense Grace its said to justify, and we have remission of sins by grace, i e. by the favour and love of God only, not any thing that we have done. This true explication overthroweth the main pillars of Popery: and in this sense where you read of grace in the New Testament it its most frequently used. 2. There its Passive Grace, and that two fold, either for to be accepted of God, to be in Grace and favour with him, as the phrase its often, to find grace in a man's eyes. And thus the Virgin Mary its saluted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greatly favoured and beloved, not full of inherent Grace, as the popish writers grossly pervert this place. Or secondly and lastly, Grace its used for those holy qualities infused into the soul, and that heavenly help God vouchsafeth to us in our way to heaven. Thus faith its a Grace, repentance its a Grace, zeal its a Grace, etc. The Papist takes the word Grace in this sense altogether; but we say, this its not the most noble use of the word; and the Grace of the Gospel so often magnified, its not any thing within us, but God's favour and love without us: Yet we deny not, but those holy qualities within us are called grace sometimes in the Scripture. Indeed there are Diverse too rigid, who contend that the word Grace, when it relates towards a heavenly sense, its always taken for the favour of God, and that it never signifieth godliness which its in us, or done by us. But there are some places, though not many, wherein its clearly demonstrated this use of the word as it beto ken something inhering, and abiding in us, as 2 Pet. 2. ult. Grow in grace, and the knowledge of Jesus Christ. To grow in grace musts needs be understood of those holy gifts of God's 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 God's Spirit, such as prophesying, working of miracles, yea, and offices in the Church, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, why should it be thought hard those sanctifying gifts may be also named Graces? And in this sense Grace its taken in this Text: for that holy work of God upon the heart, whereby he doth establish and confirm it in godly ways. From this sense we observe, That there its a work of God upon a man's heart, which its called Grace. Obs. This point its of admirable use; For without grace here, there can be no glory hereafter. And this grace of God its rarely to be found: there go many counterfeits for this precious jewel: we are apt to call any moral virtue, any ingenuous and civil conversation, with the excellent Title of Grace. It its therefore a subject worth the treating on, to show what are the effects and symptoms of this Grace upon a man; for nothing in the who'll world its so desirable as Grace: no created excellency comes near to grace. A rich man without grace, its like a dead carcase with glorious garments upon it. A learned man without grace, its also like a dead corpse with sweet flowers strewed over it. It its the absence, or presence of Grace that makes a man happy or miserable: O therefore that before this subject be ended, it might turn you all into the likeness thereof; That as fire turneth every object it worketh upon into its own nature, so grace might make every hearer gracious. 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 its wrought by the word of Grace. To imprint this upon you. I shall discover first the proper Grounds and Reasons why it its called Grace, with the noble effects thereof. Only in the first place I must necessarily remove a false ground, or effect attributed to it, and that by all Papist Writers, who say, Therefore this inward holiness in us its called Grace, because it makes us perfectly accepted, and gracious with God. so that thereby we have a right to eternal happiness. 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 its 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 godly actions we do are above human strength, and we are enabled thereunto by the power of God only; and are therefore called Grace; Yet they are not done so perfectly and purely, as thereby to make us accepted with God. This its good to know, that so we might give all glory to Christ, and be debased in ourselves. It its a great piece of wisdom in Christianity not to confounded grace justifying, and grace sanctifying: Grace justifying its an action of God, grace sanctifying its a quality wrought in us: Grace justifying its perfect, grace sanctifying hath much imperfection cleaving to it. Now that no grace in any godly man doth make accepted to eternal life, appeareth First, From the relics of corruption in every man, though regenerated, as we see 1 Why grace within us cannot justify us. in Paul, whereby he dare not trust in himself, but in Christ only. He finds evil when he would do good; for which reason the best Saints have begged earnestly for pardon, and have been afraid with David, jest God should enter into judgement 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 OH Lord, and spare me, Neh. 13. Secondly, Grace within us cannot justify us, because the Scripture layeth that 2. wholly on God and Christ. God the Father's 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 garment: so that we are still in a passive sense said to be justified, and not in an active to justify ourselves, unless in that ill sense as the Pharisee its said to justify himself. 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 error. So that our happiness, and the ground of all our peace, lieth not in what we have done, but what we have received, and in what Christ hath done for us. This doctrine its like the honey Samson found in the dead Lion, in Christ crucified, which we are to instruct all burdened sinners in. Bellarmine comes of at last with his Tutissimum est, It its most safe to rest wholly upon Christ, not our righteousness. I know it its hard to call godliness grace, and not to think that it must be all in all; and how prove we are to leave the fountain, Christ, and to run to the Cisterns, our own graces, every man's heart can easily suggest. This stumbling-stone being removed out of the way. Let us in the next place take a view of the true reasons why it its called Grace, as also the properties of it. And first, It its called grace, because it comes freely from the grace of God. The 1. Why inward holiness its called Grace. effect its dignified with the Title of the cause; it its called grace, because it comes of grace. It its true, all good things come from God: Every good and perfect gift its from him, the Father of lights; as all light its from the sun mediately, or immediately: 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 special 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 humbly, thankful, lowly in thy own eyes. If it be grace, than it its not by thy natural strength and power: If it be God's gift, it its not thy ability. O than admire the goodness of God: If thou hast an heart to love God, to believe in a promise, to mind heavenly things, say, This its grace. It its not nature, nature hath no power to do thus, nor no will to do thus: No power, for godly actions are wholly above the sphere of human power; human power and human actions are commensurate, but a human 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 its called grace, not only because it its bestowed freely by God upon us, but because we were unworthy, and deserved the clean 2. contrary. It its the judgement of Pareus a learned Divine, that the image of God stamped on Adam, though it was the systeme of all Godliness, yet it could not be called grace; and therefore reproveth Bellarmine for styling his book, De gratiâ primi hominis, Of the grace of the first man. It was indeed godliness, and holiness (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 righteousness was a perfection 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, its grace, because it its vouchsafed unto us, lying in a clean contrary, and opposite condition. Thus not only grace justifying and evangelical was admirable to Paul, when he had been the chiefest of many sinners, but grace sanctifying also. That God should make such a blackmore white, such a noisome weed a pleasant flower, How great was that regenerating grace which made such a change? Lie down than in spiritual shame and confusion, O thou godly soul, and say, Not unto us, OH 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 God's hand to make such a change? Waste thou not ignorant as others, it may be, profane as others, seeking for happiness in the bowels of the Creatures as others? How often doth Paul mind converted persons, with their former vain conversations, that so the remarkable change made by grace upon their souls might be the more welcome? Thirdly, This work of godliness its called grace, because it its arbitrarily bestowed by God upon whom he pleaseth, and when he pleaseth: Whom he will he calleth. Paul 3. its ravished with the unsearchable depths of God's wisdom in dispensing his grace, especially God useth not to give his grace, where there might any outward excellency seem to deserve it, for that grace might appear out of measure gracious: He selects those objects, that have the lest show, 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 human excellencies, and therefore received the rich rather than poor, the learned rather than ignorant; this also its an overwhelming consideration of God's 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 Angels aside, one whereof was able to do more service to God, than millions of men, and take thee? O grace! Again, hath God laid many noble men, many great men aside, and given grace to thee a poor mean man? O unsearchable richeses of grace! Further, hath God laid many men aside, who by their Sex could have been more active and vigorous for God, and bestowed grace on thee a poor weak woman? O admirable grace! The Pharisee thanked God that he was not like other men; but he did it from a principle of presumption and arrogance: But thou mayest with humbly thankfulness, 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 God's 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 its a greater aggravation, how many men and widows are there in the place where thou livest, yet grace its vouchsafed to thee rather than 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 busy and fervent men; they would have been zealous for his glory. O let me not requited the goodness of God after so ill a manner: by giving grace to me, and denying it to another of more learning, parts, boldness, and courage, he seemeth to loose by it; others would have improved his Talents better than I have done: Certainly this consideration should be a goad in thy side, thou shouldst say, Lord, it its fit that I should do thee all that service which others would have done, if converted, in my room. It its not fit thou shouldst be a loser by me. Fourthly, It its called Grace, because it enableth a man to do those things which exceed 4. all human power. In this sense grace and nature are always immediately opposite; for as those common gifts of God's spirit, working of miracles, speaking with tongues, and prophesying, are called grace, because not procured by human industry, but vouchsafed by God's benevolence; so much more the enabling of us weak and impotent sinners, to do that which its 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 than men generally accounted 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 custom and manner its, but never thinkest until a man be prepared by grace from above, he can no more do any thing holily than a poisonous serpent can vent honey. Grace therefore its that, which if once infused into a man, so far as that its operative, makes him live not as a man, much less as a beast, but upon Divine and heavenly principles; hence it its that the godly are said to be partakers of the divine nature, and Christ its said to live in them, Ephes. 3. O the heavenly Metamorphosis and change which its wrought on a man by grace: For how its it possible that a man should love the glory of God, more than his own comforts, wealth, or life itself, if a Divine power did not enable him? How could it be that a man should find more joy in God, than they have had when their wine and oil increaseth, did not grace work thus mightily? All civility, morality, ingenuity, and human piety, or devotion, its but a ridiculous Ape to true grace. Fifthly, It its called grace, because it its the most choice and excellent perfection of a man in relation to his ultimate end, which its the enjoyment of God. The glory, beauty, 5. and excellency of any thing, its called the grace of it: and we in English say, such a thing its the grace of a man: Now nothing may be so well said the grace of a man, as grace or godliness. It its not wealth, honour, greatness sets out a man, so much as grace: there its scarce any perfection of sense, but the bruit beasts do in some sense or other exceed a man; and as for intellectual abilities, the Devils do far transcend man; only grace puts a man in an higher degree than these can attain unto: only there its 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 its the choicest perfection by this Argument; That its the choicest qualification which disposeth a man to his choyeest end: now wealth, health, and such sensible mercies, they only prepare for a sensible, and animal good: Parts, learning, and political wisdom, they only fit for a civil good; but grace and godliness, they dispose for a spiritual good, though not perfectly, much less 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 Christians who receive the word of God, and profess a subjection to it, How can it be denied? O than think not thyself 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 trappingss, and goodly ornaments said the Heathen: so neither 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, its nothing but glory begun. Grace its glory begun 6. here, as glory its grace perfected hereafter, and this doth wonderfully extol the work of grace. Indeed here it its imperfect, and accompanied with many defects; there are worms in the best fruit, and so an unlovelinesse in us, as well as a comeliness; and therefore though it be present in the hearts of God's people, yet they dare not appeal unto God's justice, nor can they endure his tribunal. Now we believe 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 godliness glorious, when he shall add his ultimate perfection to it. Grace here its like a child in its infancy, and we speak and know as children, but in Heaven we become like men. Lastly, The nature of grace inherent in us, lieth in an irreconcilable opposition with sin; they are contrary one to another, as light and darkness, bitter and 7. sweet. A threefold contrariety we may acknowledge in them. 1. An effective opposition, as between fire and water. Thus the spirit lusteth against the flesh; as the spirit of wine and poison conflict together. Therefore I when sin its at quiet in a man's life, and thou art ungodly, profane, and there its no reluctancy, no opposition; this its an argument of little or no grace in thee. O consider this all ye who lie down in sin with security; there its no complaining in thy heart, no trouble in thy conscience, no struggle in thy breast, no stirs in fervent prayer, Lord help me else I am overcome. Truly as the psalmist saith of some wicked men's death, They have no bonds, they are not in pain as other men, so also in their life time they are not in that shame, grief, and trouble about sin, as the godly sometimes are. 2. There its a formal opposition. They are two immediate forms, (as it were) in II the soul as health and sickness, white and black: and howsoever it its a rule, that two contraries cannot be in the same subject, yet that its to be understood in the intense degree, otherwise as there its a crepusculum, when its partly night, and partly day, so there its such a temperament in every godly man, a twilight; some sin and some godliness. Lastly, There its a moral opposition. Where sin doth abound, there it procureth III at God's hand either the denial, or withdrawing of some measure of grace already bestowed; and thus where grace its 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 itself, by crucifying and mortifying of sin. Therefore the next thing to be done, its to show the characters of a gracious man: in the mean while make this use: If grace be of this nature, than it plainly discovers those to be graceless men that live in the wilful committing of gross sins, without repentance or reformation. O thou of no grace, How its it that thou art not afraid, and ashamed of thyself? 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; than sin which its the immediate contrary, must needs be the greatest debasement of a man: all wickedness its a shame, a reproach; it makes a man like a beast, like a devil. O than let all sinners tremble, and be confounded at their woeful estate; when God comes in glory to judge thee for thy life, What grace shall he find 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 its to hope for the grace of God, and his favour without us, if we have not grace within us. You heard godliness its called grace, because it comes from God's 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 find it sanctifying: In vain do they presume that God's grace will pardon their sins, when it doth not deliver them from the power and dominion of it. O than, that men would not wilfully destroy their own souls by damnable presumption. Thou hopest in God's grace who art an inordinate liver, a profane swearer, and riotous person: Not, show me the grace that sanctifyeth thee, and than I dare promise' thee (the grace that will justify thee. SERMON LIII. Characters and Properties of a Gracious Man. HEB. 13. 9 For it its a good thing that the heart be established with Grace, not with meats, that have not profited them that have been occupied therein. THere its a choice and noble work of God called Grace, as you have heard: The next thing to be insisted upon, its, What are the Characters and Properties of a man who hath grace. For as all causes do manifest themselves by some effects, so grace in the hearts and lives of men will discover itself quickly by its operations. 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 shower of Rain that its enough to satisfy the parched earth after a great drought, but there must be continual droppings; so neither its one Sermon sufficient to inform and reform you in this matter, but there must be a frequent and vigorous application of this truth to your hearts. The first Character of grace in a man, its, To elevate and lift up his heart, so that The Character of grace in a man. 1. in all his Actions, Religious, Civil or Natural, he relates to God as his chief and ultimate end. For grace being of a superior, and more exalted nature than human strength and abilities, it doth thereby lift up a man to an higher end than otherwise he would aim at. Whatsoever ye do, whether eat or drink saith the Apostle, do all to the glory of God, 1 Cor. 10. 31. As the superior Orb carrieth all the inferior Orbs away in its own motion, contrary to their particular inclinations; so grace infused 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 its 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 godliness in the heart of a man, turneth 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 himself, and to himself: Now his eyes, his aims, his resolutions are fixed principally upon God and his glory. Thus Paul testifieth about the work of his Ministry, the discharge whereof might be subject to many corrupt and carnal intentions, that he performed it in godly simplicity, as of God, and to God, 2 Cor. 2. 17. Hence are those expressions, to acquaint ourselves with God, in all our ways to acknowledge him: and a godly life its described to be a walking with God; so that as the herb Heliotropium doth turn about and open itself according to the motion of the Sun; thus where God's commands are, God's will its manifested, or his glory interested, there a godly man doth apply himself. O what a precious temper its this in all religious actions, not to be carried by vainglory, and applause of men, but to eye God solely! Well did the Father call vainglory, The sweet spoiler of spiritual excellencies, and a pleasant thief, for so indeed it its. The Pharisees were not godly, though in prayers and alms often, because these things were not done to God, but for human applause: This its the Pirate, that many times robbeth us of our rich Merchandise, our spiritual traffic 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 human and civil actions, the glory of God its the aim propounded; what the Apostle would have servants do, not to eye their Master, but to do it as unto Christ; the same its required of us in all our civil employments: Art thou a Magistrate? Are thy employments in civil considerations? 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 aim; so do thou gather thy affections together, and set thyself on purpose to remember, that this its for God, and to God. Thou desirest to look further than human Arguments would suggest; this one Scripture discovers few men have grace: for take them in religious Duties, there Custom, Education, or Pride, are the principles that set them on work, or in their civil employments, and than self-advantage, earthly greatness, temporal preferments are the Fountain to these streams; But a gracious man its filled with a divine Spirit, overlooking those inferior respects, his end being spiritual, 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 its no ways 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 2. grace. The Gospel its the Gospel of grace, Acts 20. 24. The Word its the Word of grace, Acts 14. 3. God its 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 its 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 ravishing 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 spiritual mercies, do tell all, what a gracious heart Paul hath within, that can adore such privileges. 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 its 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 Honey, all other things seem unsavoury; thus after he its godly, all his former wicked and worldly ways seem like Garlic and Onions to this heavenly Manna; how devoid than of all grace do men generally demonstrate themselves? where its their high esteem of God and Ordinances, of all spiritual privileges? Alas, Preach of these things, and they say, Who will show us some other good thing? Thus to the distemperate palate of a sinful man, the sweetest objects give no relish at all. Thirdly, It's a sure Character of grace to make a man hunger and thirst still after more degrees of grace. Therefore the godly man its described by seeking, Rom. 3. 2. 3. by desiring, Neh. 1. 11. by hungering and thirsting, Matth. 5. 6. because his soul its never satisfied in the way of grace, but he hath an holy dropsy on him, the more he drinks of this water the more he thirsteth after it: Objects that are pleasing to sense, they glut the Faculty at last; so that an honeycomb its sometimes loathed; but spiritual objects are so fare from burdening the heart, and causing a disdain, that the more they are enjoyed, the more they are desired, and longed after. Every Christian its compared to a Merchant, whose scope its to increase and advance his estate; to a Traveller, who considers not so much how many miles he hath go, as how much of his journey its still behind. Thus Paul he forgets that which its behind, Phil. 3. and presseth forward to the mark before him; so that it its an evident sign of a man in grace, when he goeth on to perfection, and thinketh not, I will live as the most do, I will not be singular, or go further than the multitude doth: It's a sign thou hast not tasted how good grace and holiness its, and therefore thou desirest not more of it; and certainly, if grace to such a degree be so good and comfortable, how much more its it to an higher degree! As the dog its sluggish until he hath got the sent of his game, and than he pursueth it violently; so it its here: A man that hath not apprehended the powerful excellency, and sweetness of grace, he its very remiss and negligent in all endeavours after it; but he that hath once felt this fire in his bosom, desireth to make it seven times hotter. O than, if a drop of this grace be so precious, what its 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, 4. Perfecting holiness, and cleansing ourselves from all filthiness of the spirit, 2 Cor. 7. 1. For grace (you heard) was the immediate contrary and opposite to sin, seeing therefore the main strength of sin lieth in the heart, and a man its not according to his actions, but his heart; so the chief power of grace its 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 external Religion, 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 its the Fountain, from whence issueth either ●●e, or death; It's the soul's 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● garnished, and ready swept, but the inmost places altogether foul and ruinous: no less folly its it, to look to thy external conversation, that it be clean and unblameable before men, but the inward frame of thy heart to be like a noisome Sepulchre. He therefore that its gracious its afraid of sin 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 seethe the unbelief, pride and unsave urinesse of his heart, this doth exceedingly afflict him. But o what strangers are men to their own hearts! who take the Psalmists Counsel, to common 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 its not first rooted in thy heart. O say than, OH Lord, all the work lieth within, help against inward lusts, against inward distempers. Fifthly, Grace doth there especially enable a man to do those duties, where flesh and blood would soon contradict. When we are commanded to deny ourselves, and 5. take up the Cross to follow him, when commanded to cut of our right hand, and to pull out our right eye; these things are paradoxal to flesh and blood; they cry out, These are hard speeches, who can bear them? But grace, that its seen especially in curing and healing such weaknesses; for where Nature its stopped, and can go no further, there grace doth properly discover itself; Where nature suggests this to be done as safe and good: Grace adviseth, But this its a sin, this its against God's glory. When Joseph was in that enticing temptation, had he attended to the allurements of the flesh, he had been overwhelmed: but grace suggesting the fear of God, and his presence, and how great a sin 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 Abraham's obedience, and his faith; his obedience, when God commanded him to take his only Son Isaac, and offer him a Sacrifice: Every word was enough to make Nature resist and gainsay; His Son, only Son, Isaac, whom thou lovest, to offer a Sacrifice. O what violence its here to nature! but see how potent grace its, which no doubt checked all the reason of nature, as Job did his wife for speaking foolishly. Again, in matter of faith in the promise of God, there its said, He considered 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 its above nature, its apparent in that necessary qualification in every Disciple; He that loveth not Father or Mother more than me, cannot be my Disciple; and thereupon when one desired to bury his Father, before he followed Christ; which seemed to be a request of Civility, and natural affection; should he suffer his Father to stink, and rot above ground? its 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 than where grace its in a man, there it conquers natural inclinations, affections and desires; insomuch that he puts of a man, when he puts on a Christian. O than do not think, that when once made gracious, such human natural 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 its, there it doth not despise little sins, but its afraid to commit them. 6. It's fare from saying, as he of Zoar, Its it not a little one? He dares not swear petty Oaths, nor use idle words; for to grace no sin its little, because its against that great God of heaven, who hath severely punished even little sins. Adam's first sin, 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 sin, for which God kept him out of Canaan, seemed very little comparatively: and Eli's sin, was only in the defect of grace, he did his duty, but not with such Zeal as he should have done; yet for this God's judgements were so great upon him, and his Family, that it made the ears of those tingle who heard it. And as for Saul, he committed many grievous sins, but that for which God took occasion to deprive him of his Kingdom, and to cast him of, was but the not staying long enough till Samuel came; and therefore setting upon the Sacrifice to satisfy the people who were impatient. Therefore where grace its, there cannot but be preciseness, exactness, they cannot swallow a Gnat, much less a Camel: It makes the heart tender, ●like the eye, which the lest crumb of dust doth greatly offend: As for that Pharisaical hypocrisy, to make conscience about less things, and to neglect great, grace doth also abhor; for if a little sin not regarded, or slighted by worldly men, be so grievous to it, how much rather that which its of a more bloody nature? and if sin cannot compel him to go on a mile, how shall it do two or three? Therefore both sin and nature are rectified by grace. Seven, A gracious man its full of humility, lowliness of mind, and thankfulness. Where there its gratia, there its gratitudo; hence you heard the same word signifieth 7. both, God resisteth the proud, but he giveth grace to the humbly, James 4. 6. so that lowliness of spirit its both an evidence of grace, and a means to preserve and increase grace. The very name grace puts them in mind of their unworthiness, that they did nothing to cause God to do it for them rather than others; insomuch as no Doctrines are more contrary to the work of grace in a man's heart, than those of Pelagians and Arminians, who make the efficacy of grace suspended upon the co-operation of our will. Oh! how can they dispute against, or writ against that grace of God which they have sound so omnipotent upon themselves, making them of unwilling willing, and of enemy's friends to him? If therefore thou art a man of pride, scorn and vainglory, know these are surer demonstrations of the Devil reigning in thee, than Christ by grace. Observe Paul, a man induced 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 Ocean and Fountain whence they flow. Eightly, Grace, where it its, makes a man diligent, fervent and conscientious in all the 8. means of grace. God knoweth that grace in our hearts its like smoking flax quickly put out; he therefore hath appointed several Ordinances to quicken and inflame us thereunto, such as prayer, hearing of the Word, and Sabbaths: now a gracious 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 public Ordinances, 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, o the zeal in all holy duties that would discover itself, knowing that the heart would grow cold, if these coals of 〈◊〉 were not poured on it. Those Plants would not grow, if there were not continual watering. In the next place, consider the excellent, and precious advantages or properties of grace. As, The precious advantages or properties of grace. 1. First, It its the only true nobility and perfection of the soul. If the Poet said of Moral virtue, that it was sola & unica nobilitas animi, the sole nobility of the mind: how much more must grace be? for this its indoles divina non humana. We are by it born of God, and so resemble not man but God. The Bereans for searching into matters of Religion are said to be more noble than others: for as sin 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 its more excellent than his neighbour, saith Solomon, Pro. 12. 26. wherefore the godly are compared to vessels of honour in the house, & the wicked to vessels of dishonour, 2 Tim. 2. 20. O than why do men esteem themselves according to their birth, greatness, worldly advantages: Alas, its grace that its the glory of a man: wickedness in great men, honoured men, rich men, its but a noisome dunghill covered with Scarlet. Secondly, Grace only 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 its promised not to 2. men of parts, morality; but to men of grace. Look over any promise in the Scripture for pardon of sin, for joy and happiness, this its given only to those that have grace in them. Now to be a man without a promise, its to be like one in the old world, without an Ark, when the Deluge did overflow: Let thy sins lie like so many mountains upon thee, thou hast no encouragement to call God Father, till this grace hath made thee a child to him. Why its it, that men do 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 only to grace by way of mercy. Wicked men they have temporal, worldly mercies, but it its by God's 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 emboldened in their wickedness; if they have richeses and large revenues, their lusts are thereby more active; so that to the gracious man only 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 its the true Philosopher's 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 sin. If the great things of this world make thee more vain, sinful, dissolute, than they are bad things; if the sad and miserable things of this world make thee full of faith, heavenly-mindednesse and zeal, than they are good things; if thou art gracious, God will withhold no good thing from thee; All things are thine, whether life, or death, things present, or things to come. Thirdly, Grace will enable a man to all conditions, to go through variety and changes 3. of all temptations; for they being gold can endure the sire, when the dross 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 extreme colds, and extreme heats, as you see in David and others. Lastly, Grace its the great comfort to a man in time of distress, dangers, and fear 4. of death. Not that a man may put trust in it, so he its to worship God only, but as a testimony of his interest in God's grace and favour: Thus Paul at his death its comforted from his grace, That he had fought a good fight: So Hezekiah when in those public straits, and private sentence of death upon him, what beareth him up, but that he had lived a gracious life? and thus did Nehemiah also. O 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 than will wealth, friends, carnal pomp and greatness avail thee? O the testimony of thy heart upon good ground, that thou hast lived graciously, been afraid of sin, walked according to the Rule, will be more joy to thee than all the world; whereas on the other side, at the time of death, to have thy heart tell thee, Thou hast lived a Swearer, Drunkard, profane Person, negligent of all good things, and now art falling into hell, and the hands of the Devil whom thou hast served, and whose work thou hast done all thy life time: What horror and terror must this fill thee with? Use. Its grace thus excellent? Than o, that you might be transformed into the likeness of it! What will other things avail thee without this, if God hath given thee health, but no grace, richeses, 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 than, 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 excess as thou dost: Thou wilt at last see him the happy man. These things in general you will acknowledge; but why do ye not apply them in particular? SERMON LIVIA. Of the counterfeit of inherent Grace, viz. Natural honesty; and why God hath continued in wicked men the use of Conscience. ROM. 2. 15. Which show the work of the Law written in their hearts, their conscience also bearing witness, etc. 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 glorious show, and seem to be like the two great lights in the world, if human 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 against Jew and Gentle, 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 Gentiles cannot be found sinners, because where no law its, there its 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 written and promulged, as the Jews had, but not without a Law ingraffed in their conscience, 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 sum of the Answer, he illustrates this work of God in men's hearts naturally, 1. By the Title, The work of the Law, i e. The substance of the ten Commandments, which do summarily comprehend all duties to be done, and all sins to be avoided. 2. By the manner, It its written in their hearts. Though it be implanted, and ingraffed, yet the Apostle useth this expression of Writing, because the Moral Law was written on Two Tables; only you must not take this expression like that of Jeremy, Jer. 31. as Pelagius, and others have done, where God makes a Covenant, To writ his Law in their hearts; for that its a gracious writing de novo, whereby God insuseth grace into his Children, enabling them to walk in his Commandments with all propensity and delight, from sanctified principles within. But here he speaks of that natural engraffing which God hath made upon the consciences of men, whereby they judge good to be embraced, and evil to be abhorred. It its 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 toiling about the sense of this place, which makes so directly against his opinion about Original sin. Lastly, This Natural honesty imprinted in men's consciences, its described by an external effect, They show it, viz. in the actions of their lives, abstaining from whoredom, injustice, and murder. 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 find some difficulty about the sense of the greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the mean while accusing, or excusing one another. That its, 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 its in the Margin, tender 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 its condemned or acquicted. This exposition I like best; only I would tender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not between, or the mean while, but Alternatim, By change and vicissitude, as the Greek word its sometimes used: So that the Apostles meaning its, That there its such a Law about good and evil in men's 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 who'll 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. etc. that long description of man's Natural filthiness, where none, no not one its said to understand, or to be righteous; especially that famous place seems directly to thwart this, where it its said, That the imaginations of the thoughts of a man's heart are only evil, and that continually. But here may be easily an happy accord found out; for those natural impressions and inclinations, which are about good and evil, are imperfect and insufficient to enable us to do that which its every way good in every circumstance; and it its only of some particular notorious things, and it its only for the matter done, not the manner of it. Therefore 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 Consciencies were thus busy and active within them, yet they were corrupted and defiled; And therefore as the Apostle argueth, Their very minds and Consciences 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 its naturally implanted in men's consciences, such common notions Obs. 1. and apprehensions about God, and that which its 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 Obs. 2. The works of the Law in a man's conscience, may be considered according to a man's threefold estate. so much natural honesty, yet it its 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 man's conscience, according to a man's threefold estate. First, That of Perfection and innocency, wherein God made Adam before his Apostasy: And thus the work of the Law was perfectly engraven in Adam's heart, both for knowledge to discern, and power to perform. This was a Star sure enough to guide Adam to eternal happiness: Adam's soul was not made like a blank paper, for Virtue or Vice to be written on it, in a mere indifferency; but he was made after the image of God, which was righteousness, and true holiness. It was an Image, the who'll and universal 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 mind; and hereby he had a propension, inclination, 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 prodigal, losing that stock God set him up with; Than 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 its truly good, yet there remains 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 passed 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 relics in man, as reformed and enlightened by God's word, and furbished by supernatural directions: And herein they are wonderfully furthering godliness; 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 godliness. Now my discourse shall be limited to natural light and power, while we are corrupted in our sinful estate; and in the examination of this, we may see discovered, that though nature hath many things laudable and commendable, yet she its not to sit in the Throne of Grace; but Why God hath left the notions of conscience in man fallen. 1. That God might be known and acknowledged in all the world. rather nature its grace's footstool. 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 supreme, and than whom nothing could be better. This the Apostle calls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That which may be known of God, Rom. 1. 19 Indeed this natural knowledge of God its so confuse, uncertain, and corrupted through carnal imaginations, that in the Scripture phrase they are said to be ignorant of God, and to be without God, and that God its only known in his Church: But yet that they attain to some kind of apprehension of him, its plain by Rom. 1. where they are condemned because they did not glorify God, as they knew God. This its a sure Axiom. That there its no mere 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 wickedness; in which sense the Psalmist saith, The fool hath said in his heart, there its no God, Psal. 14. 1. But to be persuaded in judgement, 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 awe, and to acknowledge a power above them. Men that have not had the glorious Sun of the word to walk by, yet they have had this Torch to go by in the night. And truly the improvement of this natural principle, that there its a God, might make every wicked man's joints to tremble; for if thou canst not raze it out of thy heart, Why dost thou not glorify him as God? Why art thou not afraid of him as a God? 2 That we may be the more inexcusable. Secondly, Therefore these practical principles of good and evil 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 witness to it. When therefore men live in such sins as Nature condemneth, such are uncleanness, unjust deal, lying and forswearing; they do not need Moses his Law, nor Paul's Gospel to condemn them; they have that in their own hearts which will accuse and overthrew them. The Apostle many times provoketh to Duty by this, 1. Cor. 11. 14. Doth not even nature teach thee? O how often may even Christians be severely rebuked? Doth not even Nature teach thee, that to Lie, Steal, commit Adultery, are horrid sins? How than canst thou break this strong bond in which Natural light hath tied thee? To be condemned, because we do not believe in Christ, would not be unless Christ had been propounded to us: we need supernatural revelation to some duties; but the Duties enjoined by Nature, they oblige us, though no Scripture had been written, no Ministers did inform us; though none should bid us fulfil them. Thou hast a Doctor or Teacher in thy own breast, which condemneth thee for what thou dost, therefore art thou greatly inexcusable. Thirdly, God leaveth these practical impressions upon us, that so what its good 3. That what its good may be honoured. may be honoured and praised, what its evil may be matter of shame and reproach. It its an excellent thing to consider, That the things of piety, and justice, and all goodness, 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 Nature to approve it? So wickedness, that its condemned and censured by all mankind: Now no man its willing to be thought an ungodly man, an unjust man; and whence its all this, but still from this work of the Law written in men's hearts? Hence are those rules, Omnis peccans est ignorans, and Nemo potest velle malum, quâ malum, Evil its forward to come in Goodnesses clotheses, else it could not be embraced by any man. This makes much to justify the nature of what its good and right; for all men, though never so savage or barbarous, they do adore it in the general, though in the particular they have greatly mistaken. Fourthly, This Law its written in men's hearts, that so kingdoms and commonwealths, 4. That kingdoms and Commonwealths may be preserved. and all human societies may be preserved: For if there were not Dictates about God and righteousness, Kingdoms would presently be turned into robberies, 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 its God's power in preserving human societies, that men are not Wolves and Tigers, committing all bloody outrages. What its the cause of this? Not outward power or strength so much, as an inbred apprehension about a God, and a strong conviction of the conscience, what its righteous and just to be done; And therefore whensoever this hedge its broken down, the very floodgates of all wickedness its presently set open; and blessed be God, that hath put such a bridle in the mouth of Man, who by sin hath made himself so brutish. Fifthly, God hath left these sacred remnants in us, that there might be a ground 5. That there might be a ground of conversion. of conversion and regeneration: For howsoever we are said to be dead in sin, and our hearts are compared to stones, and we resembled to bruit beasts; yet that its in respect of any active capacity or ability to do what its good, otherwise God dealeth with us in a way of reason and argument, answerable to those Natural Dictates within. Thus when Paul preached of Temperance, righteousness, and the world to come, Felix trembled, because there were some principles of reason within him assenting to those Truths which Paul preached. Indeed the Papists foully mistake, who make regeneration to be nothing but the actuating 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 cooperate with Grace; this contradicts those expressions where God its said to make an heart of flesh, and writ his Law in us; for by these Texts it its apparent, That God infuseth the first power into us, and puts in a Divine strength, and doth not excite, or stir up our Natural strength: So that besides this Natural writing, there must be a Gracious writing, else we certainly perish. But yet these natural principles of religion and honesty, are good foundations to work upon; to preach to men and not to beasts. I speak (saith Paul) to wise men, 1 Cour 10. 15. judge what I say. We preach to men that should have Reason, and Natural Conscience working in them: Now if so, How its it that thou art not converted? That thou hast not left thy sins? Set upon a way of strict Godliness? for let thy Natural 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 its terrified; that saith, this its religion, this its just; therefore it must be done: That saith, thy ungodliness, thy lusts are sins, and therefore to be avoided. O hear what that preacher in thy breast preacheth to thee sometimes: And (beloved) this its 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 its 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 men's breasts: So that there its 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 its the controversy, 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 accustomed to them; and than thou hast many carnal prejudices; To do so, would be to live strictly, precisely, singularly; and what repute that hath with the multitude, all know: So that it its against their good name and their credit, they conceive, to be so wary about sin; thus thy corrupt affections pled. Well than, put the issue of this debate to the Natural light of Conscience, hear what that will say, and presently that will conclude, That which its good and righteous, its to be preferred before what its pleasant and profitable: That will say, God its to be obeyed before man: if you will go on, and live thus, and do thus, I must do my duty; I cannot but accuse you, terrify you, arraign you: I cannot but give you many 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 horror thou wilt not be able to endure it. This its the very 〈◊〉 about every wicked man; and therefore think not to bear it out against 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 O woe, and thousand tin; a woe when it shall tear and devour, and none be able to deliver. 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 6. That so men might abound in civil honesty and virtue. are but copper, and not gold, yet hereby men are less wicked, and so God its not so much dishonoured, Camillus its better than Verres: Fabricius than Catiline: Man's lives are not so much to the reproach of God's name, and his exceeding great dishonour; for howsoever it be true, That these principles of Nature do not incline us to good truly, and upon a right ground, yet by them we are kerbed from acting all the wickedness our hearts would accomplish; and so are thereby as Wolves and Tigers tied up in chains. The Apostle supposeth this, when he saith of the Heathens, Rom. 1. That they detain the truth in unrighteousnes; That its, the natural knowledge which they had of God and righteousness, would have provoked them to what its holy and good; but they violently detained this Truth; they kept it from being active, and bursting out like fire in their lives. Its not Medea's case, the case of many men, They see better things, and approve them, but they follow the worst. O consider thyself, Dost not thou inwardly think there its a better life to be lived than I live; a better course to be taken for Heaven than I take: But still thy sins and corruptions turn thee out of the way. O it its to be feared that this its a reigning universal sin; for Men having lived so long under the Gospel, cannot become so brutish and stupid in their imaginations, but that they know when they sin, and when they do well, How than can they endure to live against Conscience. The causes of the Senselessness, Silence, and Stupidity of the Consciences of most Men. BUt you will say, If God hath left these principles in us, How comes it about that in many men they are asleep? Do not all Men almost run into those sins which the Law of Nature forbids? How its it that Men swear; lie, commit whoredoms, and do injustice, if they have such a Schoolmaster 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, its the great amazement: For they have not only this Natural light inbred in them, but supernatural light also revealed unto them. So that for men under the Gospel, to become so sottish and senseless about what its good, and what its sin, its beyond all expression intolerable. The grounds of this senselessness and stupifaction of Conscience may be these. First, Ill education, and long continued custom in evil, for these things become Ill education & custom in sin. a second nature quickly; and the first Nature its obliterated as it were. Men that live constantly by great Noises, they regard them not; but strangers are much disquieted with them: So what men have been brought up in; they saw nothing but wickedness and profaneness in their parents lives, and in the families where they were taught; this takes away the horror of sin: They see their Ancestors, and learned men, and great men, they have made no matter of Godliness, but sinned as they pleased; this roots out all awe of sin in the Conscience: Some Heathens banished out all Poets, and Comedies, and Tragoedies upon this ground, because their Gods were brought in, doing some wickedness or other: Now they well argued, That men would be much more hardened in their impieties, when they had their Gods for a pattern. And thus it its here, Children, for the most part, and servants, they have no other God than 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 its it that so many men live without any sense of a God, or Conscience about sin, enquire into their Education; ask how they have been brought up: Did not their Parents, their Ancestors, did not their Families they lived in abound in sin; and than without God's miraculous grace upon them, they cannot come to be of another judgement: and this its 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 natural sparks of honesty will quickly be put out. And much like to Education its Custom, men habituated in evil ways are passed all feeling presently. Those who at first had some checks of Conscience, and achings of heart, when once plunged into sin, they fear nothing, they feel nothing, they apprehended 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 Custom in any profane way takes away all sense and feeling, so far, that they never come to that ingenuity and tenderness of conscience which once they had. How its it that once thou daredst not omit prayer, private, or in family? That once thou couldst not give way to unchaste company? Thou couldst not endure the company of ungodly men: But now these things are never any trouble to thee; they are no torment to thee. This its a custom, this its a profane use upon thy spirit: O than put out the sparks of fire before it be kindled; stop the leak at first, before the ship be filled with water; resist the principles of sin: Of all sorts of people we have lest hope of doing good unto them, who are settled in a sinful 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 its delivered. SERMON LV. Showing 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 natural light, which provoke to that which its good, though very imperfectly and detectively. We now proceed to a second ground; and that may be an imprudent and sinful consideration of the government and administration of things below. That it hath fared ill with those that have done 2. A sinful consideration of the Government of the world. well; and on the contrary, that those who have been very heinous in wickedness, have yet prospered, and had great abundance; hath been a great tempest to put out that little spark in men's hearts: which consideration made the Poet say, Solicitor nullos, saepe putare Deos, He was tempted to think there was no God, when he looked upon the administration of things below. This sat heavy on the heathens spirits, whereupon they have made Tractates upon this question, Why it sometimes falls 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 God's providence; and had they enjoyed Scripture-light, they had easily waded through that deep: And it its no wonder that these blasts have made Heathens stagger and reel too and fio, for we have the eminent Cedars in God's Church almost overturned by it. David, a godly man, greatly exercised in several conditions, though always finding God turning stone into bread for him, when he was in any wilderness, yet how pitifully doth he toil and labour under this temptation? 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 dreadful to come out of a godly man's 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 prospered better. But this was only a sudden motion, an imperfect suggestion of the flesh, not a settled deliberate principle; therefore he quickly recovers, calls himself a foolish and ignorant beast, goeth into the Sanctuary of God, and there understands aright; yea, and as a man in a great inward heat and agony, but getting some ease and respite, saith, Truly God its good to israel, even to the clean in heart; so that this generous wine doth at ●ast expel that noxious venom in it. In like manner we see Jeremiah, chap. 12 1. staggering under this divine dispensation, though acquitting God: So that we see its a great part of wisdom to behold the marvellous do of God on the earth, with a wi●e and pure eye; not to turn Atneistical, careless, and profane, concluding it its all one, whether a man be godly, or ungodly, just, or unjust. The Psalmist saith, The fool hath said in his heart, there its no God, Psalm 14. 1. It's not Jehovah, in the original, but Elohim, none that judgeth, or governeth the world, taking notice of things done here below; and how great an encouragement this its to go on in wickedness, appeareth by that of Solomon, Because judgement its not speedily executed upon the wicked, therefore its the heart of a man within him set upon folly, Eccles. 7. 8, 11. O than if thou wouldst have these principles of conscience quick and active within thee, than do thou by Scripture information, consider of all God's administrations here below, knowing that even what its most crooked to thy apprehension its yet straight: as the stick in the water, though straight, yet seemeth crooked, because the water its not a fit medium to see by: So thou art astonished at many Providences of God in this world, and thou askest, Where its the Justice, the Wisdom, the Equality of these things? but thou lookest through an unfit medium, and so they seem crooked to thee. Alas, the Scripture doth evidently inform us of just, and wise ends, why God sometimes suffered his enemies to prospero, and godliness to be persecuted, and his Saints made Martyrs for his Name sake; so that the Word of God its the truest Glass to represent the face of all things here below, especially that its satisfactory, that God hath appointed a day of judgement for the who'll world, when all shall appear, and be judged for what its done in the earth; and as here below they do not complain that Malefactors are not executed before the Assizes, but patiently expect 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 himself in impiety, thinking I have been thus long a profane, unjust, ungodly man, and I am well and lusty, nothing aileth, or troubleth me: Let not this cauterise thy Conscience, for thou art but as the beast fatted for the Shambleses. A third way to ch●ak this work of nature, its plunging and drowning ourselves into earthly things, or voluptuous courses. 3. Immoderate love of the world, or voluptuous courses. I First, Earthly things: There are none scarce have less conscience about good and evil, less apprehension about God, than those that like Moles are always digging in the earth. Judas from a covetous principle within, betrayeth and selleth innocent blood. How could he commit such an unnatural sin, do that which the natural light of Conscience would so condemn? It was Covetousness. Which made the Apostle call the love of money, the root of all evil, 1 Tim. 6. 10. as that which would put out all divine & human 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. It's 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 go 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 sin, or godliness; were it not for the shape of their bodies, you might judge them beasts, for they regard only the things of sense. Thus as the glorious Sun its eclipsed by the interposition of the Moon; so do arthy thoughts, and earthy affections obscure that petry light, which shineth in a man's breast; and certainly, if love of the world hath put out the Gospel, and Scripture light that shined in some men's breasts, as the Scripture gives pregnant proofs of it; no wonder if it do wholly extinguish the light of nature. Take heed than of Corah's judgement or a worse, he was bodily swallowed up in the earth, but thou in thy soul and spirit. Its it not with thee as the barren heath, that brings forth nothing but Briars and Thorns fit for burning; so thy life produceth nothing but damnable matter, and what makes for eternal destruction. Be not therefore in this sense, a worm and no man, one that its 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 ears to hear. Secondly, men plunged in voluptuous riotous courses, living in beastly lusts, II either of uncleanness, drunkenness, or such deceitful pleasures: Th●se muddy streams do 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 lose and dissolute lives breed all poisonous and loathsome imaginations in a man: Therefore saith the Prophet, Wine, and strong drink, and Whoredom 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 natural conscience; and by their looseness have spent their consciences, as well as their estates; and as they have scarce one penny left to maintain themselves or children; so not one good thought left in their consciences, to accuse and condemn them for what they have done! O therefore who can complain bitterly enough of that brutishness and beastliness, many men are plunged in by their lose and intemperate lives, and even under judgements, and not so much awakened as Balaams' Ass was, under her Master's blows. O that this sottishness were only in Sodom, not in Jerusalem, in Gomorrah, not in Zion. If than you see many men living without any dictating of Conscience about God, if you see them committing all manner of evil, so that they plainly declare they have no love of God written in their hearts, but of sin and the Devil: Marvel 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 loathsome 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, its frequent and habituated living against them. Constant Rebellion against the light, at last puts it 4. Frequent and habituated living against the dictates of Conscience. out: Men by use are not afraid of it, Econsuetis non fit passio, saith the Philosopher; ordinary things we are accustomed unto, breed no extraordinary passion, or affection in us. As it its with supernatural light revealed unto us by the Word and the Prophets, a daily living under it made the Jews 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 its in supernatural light, thus it fareth with natural, the continual accusations, and smitings of Conscience, through custom 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 Devil to them, may have some trembling and fear; but after they have given up themselves familiarly to him, there its no amazement or horror at all. At first to do and live against the convictions of Conscience, its a doleful 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 heinous sin to eat any meat doubting, or to do any thing doubting, whether it be a sin or not; than how grievous a thing its it to do those things, about which thou hast no doubts, but clear convictions that they are sins: As for example, take the unjust, deceitful man in his trade, Dost thou doubt whether thou sinnest in lying, cozening, and overreaching? Dost thou scruple whether it be a sin? No, but thy Conscience plainly telleth thee, This was not lawful, this was not just. So instance in any gross profaneness, Do you commit these things, doubting whether they be sins? or dost thou not plainly accuse thyself in what thou dost? O than think with yourselves, if I did but doubt whether these things were sins, I aught not to do them; but when I know they are sins, when I see as clear as the Sun, that they are iniquities forbidden by the Law of Nature, than how presumptuously wicked must I needs be? Thou therefore who dost constantly walk in ungodly, profane courses, thou art a shame and reproach to heaven and earth; God from heaven, and God by all the Creatures doth condemn thee herein. This stupidity of Conscience the Scriptures calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which its, when men through much labour and manual exercise have brought such a callousnesse and senselessness upon the palms of their hands, that they feel no pain at all. Thus men by frequent repressions of the beams of this light, do at last become altogether stupid; as the Dogs that lie by the Smith's Forge, through custom, fear not those sparks of fire that fly about them. We may conclude, A fifth cause of the suffocating of these natural Dictates tobe 5. 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 unnatural lusts, which hath been more grievous than to be delivered up to Lions and Bears, and to be torn in pieces by them. This its evidently set down, Rom. 1. at large; where the Heathens, 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 unnatural crimes, which the Apostle there reckons up. Marvel not than to see men become like bruit beasts; say not, How can men be thus unnatural? How can they choke that light in their hearts? Think not much at these things, for many men live under God's spiritual curse upon them; he hath delivered them up to their lusts and sins, to do all manner of wickedness without fear and trembling: a judgement of all judgements most terrible, yet it its 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' after their abominable 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, its a wilful turning away our thoughts and considerations from what they speak within 6. A turning away from what conscience speaks. us. Men study diversions, and for fear of such sad melancholy thoughts as they term them, they will go into merry company, take great employments upon them, that will busy their heads so much, that they never hear what Conscience speaks within, because of the crowd of employments without. Thus Cain full of trembling, to shake this of, 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 gladness, and making of all melody: so when Conscience accuseth, condemneth, 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 subject to our wills, Quoad specificationem, as they say. A man cannot think that to be good which he desireth, nor that to be evil which he would not; but against and contrary to men's wills and affections they say, This its 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 its 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 its wholly against the course of his life; so that if you never mind or consider, what that law of God in thy heart speaks to thee: it's no wonder if thou art never reform: But if thou wouldst common with thy own heart, and search it, bid all other things stand aloof of, 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. Seven, A prephane jollity, and a carnal merriment, this also weakens the voice of natural Conscience; some men are as afraid of any serious sober thoughts 7. Profane jollity. about God, and the day of judgement, as children are of the dark. This was their disposition, who said, Let us eat and drink, for to morrow we shall dye. O profaneness, 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, therefore let us be merry while we may, when we are go, all its go; we will take our pleasures while we may have them. This jolly profaneness, puts out all the eyes of Conscience; now all his care and thought its, but how he may be merry, 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 will make much of one while he may. But Oh! what its this making much? It's making up much wrath, much misery, and much horror for thyself: That which thou saidst its making mirth, its 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 8. A neglect to stir them up by the helps appointed. be polished or made grace, for that its 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 engraven 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 breathe of God's spirit in them, no wonder if in natural men, all things lie so hushed and quiet, that nothing of this natural Law its 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 God's 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 than, if the supernatural work of grace in a godly man, may be so stupefied and overwhelmed, its it any wonder if these dictates of nature be silent? But as in the godly, these things are overtopped 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 its nothing to blow on them, and enkindle them. Lastly, Therefore may there be no declaring of this Law in men's hearts, because 9 An inordinate desire to live without control. they do inordinately desire to live without any control or check: Now these natural principles, they are a Schoolmaster to keep men in awe; they are a judge to terrify 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 its nothing that a wicked man its so afraid of, as to be disquieted in his sins: Our tongues are ours (say those profane 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 labour to muzzle the mouth of conscience, that it by't not: A vain and foolish attempt indeed, for when God makes this roar and rage in a man, all the pleasures, sports and pastimes in the world, cannot alloy 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 pled for thee? What canst Use. thou say for thyself? It's 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 Ministry, 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 among Christians to have it, who would not cry out, Be astonished OH Heavens, and blush OH Sun, that in the Church of God men should lie, forswear, be unclean, 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 conscience that Viceroy God hath placed in their hearts: Think than how speechless thou wilt presently be stricken, when God shall inquire about these things. SERMON. LVI. Showing how prevalent Natural Conscience hath been in Heathens, in reference to good Laws, Books, Affections, Lives; And how it should stir up Christians to jealousy. ROM. 2. 15. Which declare the Law written in their hearts, their consciences also excusing or accusing one another. WE 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 its, to show wherein men do demonstrate these 6 dictates of Conscience, and how far they have been prevalent upon them to that which its good: And the discovery of these things, its an excellent way to raise blushing in the faces of many Christians, and to provoke them to jealousy, when they see that done in Athens or Ethnical Rome, which its scarce done in Jerusalem; especially those who are the people of God, and pretend to an higher and supernatural light, must diligently beware, jest they be outstripped 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 men's hearts, its demonstrated by these excellent Tractates and discourses, which many by the help of natural light only have written; wherein Wherein the Law of God in men's hearts its demonstrated. 1. By the Books that Heathens have written. although they are as blind as Bats and Owls, in the Sunshine of the Gospel, in respect of any true gracious thing, yet they do wonderfully approve that which its good and righteous in the general, condemning and dissuading from that which its evil. Thus the Moral discourses of Seneca, Plutarch, Plato, and some of the Stoics, speak very high things about that which its virtuous, and that which its vicious; insomuch that many men's Divinity in their Sermons, or Contemplations and Devotions, have been nothing but the choice flowers pulled out of their garden. This (I confess) its justly to be blamed, and severely reproved: for Scripture matter, either in things of faith, or things to be done, doth as much excel 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 Heathen Authors have delighted some, more than David's Psalms, or Paul's 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 styled Divine) for a Christ; yet if we speak of the sphere of nature, how far she hath been able to accuse vice, and pled for virtue, herein they have been wondered; take Tully's Book De Ossiciis: If men and their public conversation, did keep to that fidelity in words, righteousness in deeds, and love to the public against all particular profit, it would make the lives of men very admirable, though not godly: And it its a great honour to those Books of the Heathens, that the Apostle himself doth sometimes allege verses out of such Authors, and that for morality also; witness that sentence, Evil words corrupt good manners; which its sanctified (saith Tertullian) or made Ecclesiastical, as Hierom, by Paul, it being a verse of the Comedian Menander; and it its true by experience, that evil words and discourses, such as some Corinthians had, which did privately, by some reason fetched from Philosophy, endeavour to weaken the Christian faith about the Resurrection, do quickly infect men's 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 men's lives in a virtuous way, are a sure demonstration of this Law written in their hearts. Secondly, The wise, just and righteous Laws which many of their Lawgivers 3. By the Laws they have made. have made, when they settled a Political Government, do plainly declare also this work of God in them. It's true, that such Lawgivers, besides their inplanted reason, had also acquired much experimental prudence, and haply some of them at lest, had by hearsay, 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 wholesome Laws; especially the Laws and Manners of the Lacedæmonians, 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 Lawgiver for their Lycurgus, though herein Erasmus, as in other places, its too bold: Howsoever, this comes wholly from that Divine impression men have left in their consciences, whereby they punish sin and exorbitancies, but reward virtuous employments. It its true, in some things their wisest Lawgivers have established notorious wickedness, but that doth not hinder the acknowledgement of their many other good Laws. If than 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 itself, and that in the most cruel manner. This doth evidently declare, that they had inbred principles about good and evil; and upon this ground it its, 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 dost well, be not afraid, but if thou dost ill, fear, because he doth not bear the sword in vain: So that this its a manifest conviction of the Conscience of every wicked man. If thou art a profane, unjust, intemperate man, why art thou afraid the Magistrate should see? Thou fearest his eyes, Its it not because of an implanted principle, That good its to be encouraged, 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 its a God, and that wicked actions deserve just punishments. 3. This Law its declared by an acknowledgement of a God, and the solemn worshipping 3. By their acknowledgement of God. of him. Their Polytheism or multitude of gods, though it discovereth horrible blindeness and ignorance upon them, yet withal it argueth, a sense of Deity. The Romans had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 excessive charge and cost they were at in keeping up their Religious Worship, though they bespoke miserable madness and confusion upon their spirits; yet they also demonstrate innate apprehensions about a God, and that Divine homage we own 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 than worshipped. It's plain, Seneca thought the Romans guilty of much ridiculousness in their Divine Worship, and wrote a Book about it, as Austin saith, which its 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 manner; witness that cry of the Priests, Hoc age, mind this only: and certainly the reverence, attention and diligence of Heathens to their Idols, will condemn the sluggishness, dulness and drowsy irreverence, which Christians show 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 consciences, 4. The terror of Conscience upon sin committed. 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 its 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 only among Christians, and where the word that its preached, its the discerner and discoverer of the thoughts and actions of all men; but even among them that never saw this Sun, there are divers say, commending and admiring the blessedness of living so, as not being conscious to ourselves of any gross sinful ways: Nil conscire sibi, etc. To be conscious unto a man's self of no evil, or unjust action, its that only thing which may make a man happy: Hic murus aheneus esto; that its a brazen wall to beaten back all darts; As the sweet nurse in old age, as Pindar calls it. O that Christians should do so many things, that raise up conscience like a Lion 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 endure? O think not these phrases of Conscience, and trouble for sin, unquietness and terror in a man's breast, to be fictions and vain scare-Crows: Not, men have had them, that have lived only in a wilderness, that had no other Book to read than that of the Creature; they have feared a terrible just God, ready to be revenged on them whithersoever they went: And dost thou lie, 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 5. By the improvement of their Natural parts to admirable commendations. sparks, and have attained to admirable commendations, for many things done by them: They did not all of them detain the truth in unrighteousnes, but did admit of all the Culture and Tillage they could meet with, to perfect those virtuous 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, Socrates would never dispute about the Heavens or Stars, or other Sceptical matter, but wholly manners, how to rectify them, and to make young men leave: their vices; especially we might give you instances of their great improvements in these things: First, Their hearty love to the public, preferring it above all particular respects and advantages. Tully would not have immortality itself, to hurt the I Their Love. Commonwealth: Another said, he had rather be poor, so as the Commonwealth were rich, than he rich, and that thereby made more poor. They conclude, Justice and Righteousness, were the only walls and defence of a Kingdom. Some of them, devoted themselves to present death, as the Decii and Curtij, to prevent judgements to the public. O what a shame may many Heathens, upon record in History, be to those who style themselves Christians! Secondly, In Fidelity and Righteousness, both of words and promises, and all II Fidelity. their contracts. Romana fides was a proverb, because they faithfully would do what they had promised; their words were as good as oaths. 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 enemies, 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 deal. 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 III Sobriety. fit objects for their lusts. Alexander kept himself from Darius his Virgins, when he had conquered him by War: They were temperate in their diets, avoiding occasions of gluttony and drunkenness. The Lacedæmonians 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 beaten 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 Apophthegms, of virtuous and noble actions, and all this while they had no hopes of an Heaven, or Eternal Glory to encourage them. Many of them, after their noble Achievements for the public, returned home again without any wealth or advance, but only 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 Cautions. 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 salvation but unto Christ, and the calling upon his name, which they did not. No ground in Scripture for Heathens Salvation. Secondly, The other Error its, 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 falseness of it its 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 Use. Christ and his Word, done many things righteously and soberly? Than what shame and reproach its it to Christians, if any among them be found unjust, ungodly, and living in all intemperance? Yet its 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 Centurion a stranger, He had not seen such faith in Israel; and truly, we may say, That there its not to be seen such faithfulness in men's words, such temperance in their lives, no not among many Christians, as have been among many Gentiles. Who can pled for such who deal unjustly, speak falsely, overreach 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 Lacedæmonians have seen one drunken man, unless it was their slaves, their Helotae, as they called them; and now it its hard to find a sober, temperate man among many Protestant's. Some of the Heathens have been so Religious about an oath, and fearful about swearing, that they never would use it upon any human or earthly business; yet he its accounted a man now not of any spirit or gallantry, that doth not embroider his Language with several Oaths. 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 sand 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 find it among Christians; especially the Heathens have condemned a man of a false heart, that will speak one thing with his mouth, and intent another thing: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 OH the hypocrisy, double tongue, double heart that many baptised persons have. Why do not such leave Christ's Sheepfold, and go rather into the Dens and Holes of subtle Foxes? And so for intemperate, dissolute men, Why do not they forsake Christ's 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 its subject unto: First, There its lesle excuse and plea to be made for thee: Haply at the day of Judgement, Heathens will pled, 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 pleaded by you; OH 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: O do not such things! thus all without thee, and all within thee will condemn. 2. As there its lesle 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, than the Turks Alcoran? Shall not the ten Commandments of God, oblige us to more purity, than the twelve Tables of the Romans: OH what a sad dishonour its this to the truth and knowledge 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, departed from iniquity. What do such weeds among his flowers? such wolves 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 its not a fit place to vent such unnatural impieties in; With what zeal and holy violence should we persuade these things in your hearts? As long as there are any profane men, any unjust men, any gross impieties committed by you, which nature would forbidden, 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 ordinances are to be performed? As they call an Ague, Ludibrium medicorum, the reproach of Physicians, because they know not how to cure it; So let not that obstinate senseless disposition in gross sins, be any more Ludibrium Theologorum, 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 man's conscience, we do the more difficulty obtain a pardon of them; you see in Cain, upon his murder; in Judas, upon betraying innocent blood; and in David, Deliver me from bloodguiltiness, OH God, Psal. 51. These are deep and soar wounds, which will molest a long season, and when healed, will yet leave a scar. OH think not that merry pastimes, and jolly company will eat out this dart, when once mortally and deadly shot in thy heart: sins against supernatural 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 its more ingratitude and rebellion in thee who dost thus, because God hath vouchsafed greater light, given greater help and support against these sins, than the Nations of the world receive, insomuch that thy condemnation will be far greater, than of those who were brought up in Nature's School only. Have Pagans' and Heathens done admirable things? than what glorious and Use 2. 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 Heathens, who without faith, and without the knowledge of God, have done admirable exploits within the sphere 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 virtue, any praise, think of these things. We are not now pressing you to be like Angels in heaven, doing God's will, but that you would not be outstripped by Gentiles, which know not God's will. If any man among you be found profane, unjust, intemperate, let him cry out, I am unclean, I am unclean, what have I to do, to take God's word in my mouth, and hate to be reform? SERMON LVII. Demonstratingthat Natural Piety, Honesty and Sobriety, which its in Heathens or any others, its not Grace. ROM. 2. 15. Which declare the Law of God written in their hearts, etc. THis Text (as you heard) was fruitful in bringing forth twins, two practical observations. The first, That God hath implanted in men's hearts naturally some principles about a God, and the approbation of what its good, and also the rejection of what its evil., hath at large been handled. We come to the second, which its, That all the worth and excellency which men by these natural principles, though improved to the utmost, can attain unto, its not grace. The Scripture requiring Regeneration, and a new Creation, doth still intent a further, excellency than natural honesty, or natural devotion can carry us unto; for as we told you, though men are here said by nature to have God's Law written in their hearts; yet that its far different from that gracious promise in Jeremiah, where God its said to writ his Law, and put his fear into their hearts, Jer. 31. For that its a writing of the Law, after the natural stoniness its taken away, and a tender fleshly pliable heart given unto them; so that should God writ no more graciously in us, than what its at first naturally engraven 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 evil, its so inseparably engraven in our hearts, that it its not taken out, no not from the damned in hell; but the great cause of all their torment and misery its, because that work of conscience its so quick and sensible in them, that being the gnawing worm which never dyeth: so than howsoever the last day, you heard the Heathens described in their glory, and many admirable things done by them; yet now you shall hear their glory stained, their Sun in an Eclipse, many dead flies that do wholly mar their Box of ointments. Indeed 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 saved, which (no question) were the grounds that made some positively assert their salvation; but in matters of Religion, not human pity or affections, but divine Authority must be the star to guide us, and where we are unable to found 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 counsels, and wise purposes of men: Come we therefore to prove and illustrate our Doctrine, viz. That whatsoever goodness, devotion or honesty, a man by natural principles obtaineth, it its not Grace. Observe. The work of godliness in a man, its of an higher sphere, and there its as great a difference between them, as between true Pearls and sergeant. Only I must remove one Objection, before I proceed to the point: for you may readily demand, Object. What its this doctrine 〈◊〉 Righteou 〈…〉 of Heath 〈…〉 to us Changed 〈…〉 ans. What its 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 Baptised, and have given up our names to Christ, and therefore doubt not, but that our condition its far better than theirs: we believe in Christ, we ●est on him for salvation, we receive the Sacraments. Therefore this discourse about natural light, and natural power, seemeth altogether impertinent to us; the lest 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 Answ. 1 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 seldom or never frequent 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 Indian's, only they have heard of a Christ; but what he its, and to what purpose appointed by God, they know not the lest iota or tittle of it: It's not any knowledge or faith they have about the Christian Religion, rather than any other in the World, but only the Kingdom wherein they live, and the Authority under which they are, enjoineth such things to be received, with the example of other their neighbours, especially the imitation of their parents, and this its all that moveth them to the owning of Christ. Certainly, the faithful Ministers of God, may, or aught to say, Rivers of water run down our eyes, because many understand not the very foundation 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 sottishness its so great, that it would make a man to be amazed at it. Do not therefore say, What its this to us? O it its too much to too many, who have scarce learned, whether there be a Christ, or an holy Ghost, or no. Secondly, This Discourse its pertinent, because though there may be many amongst us, who have the knowledge of Christ, and understand the true Religion; yet they have not powerful efficacy, or operation upon their hearts or lives. The Word of God doth not direct, correct, or mould their lives, they attend not to that, but what good they do, or evil they avoid, its wholly from those Relics and remnants which God hath left in them. This its a chief point in Christianity, to consider, whether it be a natural principle only that carrieth thee to what its good, or a supernatural; 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 Godliness, Titus 1. 1. the knowing of truths as they are in Christ Jesus, Ephesian 4 and Colossians 1. 6. The knowing of the grace of God in truth. All which its, when men living under the Gospel, are by the power of it so changed and altered, that whatever good they do, or evil they avoid, they are in all enabled by a supernatural strength vouchsafed unto them. Now it's too apparent, that most men's Religion, Affections, Conversations, are wholly bvilt upon a natural Devotion, and a natural righteousness: 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 impressions the Christian Religion hath made upon you. Art thou any more in all the duties thou dost, than what thy mother-Piety, (as we say mother-wit) or thy mother-Righteousnesse enableth thee to. Thou worshippest God and Christ with the same human affections and devotions as the Romans their Jupiter, or the Ephesians their Diana, only thou hast the true object of worship, and they have not. When our Saviour preached, that he was the true bread which came down from heaven, presently some hearers cried out, Lord give us evermore of this bread, John 6. 34. Here were human affections, and a natural devotion; they did not understand, 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 men's lives, only an human, or natural piety leads on men to do what they do; For if they were sanctified and moulded by the word, than that would carry them to all God's commandments, they would have a respect to every duty; besides they would in a spiritual and heavenly manner be affected, and in a constant persevering manner: Whereas natural Piety its seen only in some straits and extraordinary difficulties; as the Heathens, who carried Ionas in their Ship, sought all to their gods, when they were in extreme danger by a violent tempest. Therefore neither Sun or Water its so necessary (as they say) as this truth its; for this will only teach thee the true Characteristical difference between that which its human 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 outstripped 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 wonderful speech was that of Antoninus Pius, and Eugenius, who being very clement, and excessive in forgiving those enemies that made war against him, and being admonished that this clemency of his would undo him, and embolden adversaries the more against him, we read this Answer, Nos non sic colimus Deos, etc. We do not so serve or worship the gods, that our enemies should overcome us. Alas, what Christians may truly say so? How many times have the Barbarians, the savage and fierce nations of the world overcome the Church, and destroyed Christians, because they have served God loosely and negligently, Vitis nostris barbari fiunt fortes: Our wickedness and sins made the adversaries strong; so that here its 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 demonstrate that no natural excellency deserves to be called grace; and for the more orderly proceeding; as the Apostle divideth Demonstrations that no natural excellency deserveth to be called Grace. the who'll 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 ourselves; and Godly, in respect of God, I shall first detect the insufficiency of Natural piety, than Natural Honesty, and lastly, Natural Sobriety and temperance: wherein we shall wholly reject that position of some, making a threefold Piety, Judaica, of the Jews, 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 fare soever it may carry a man, yet it its accompanied with great blindness, ignorance, and confusion of mind; that whatsoever reverence, or affections I Natural Piety and Devotion not grace. For, 1. It's blind. they have towards God, yet such a darkness its upon a man, that he can do nothing acceptably. The Apostle Paul doth notably confirm this, by that Discourse he had, when at Athens, Acts 17. 22. etc. I found an Altar with this Inscription, To the unknown 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 intellectual abilities; and verse 27. That they should seek after the Lord, if haply they might feel after him, and found him. It's a full expression, to show that all men naturally are like the Egyptians in a thick darkness, that are forced to grope and feel with their hands, not knowing what to do: and thus it its with every man, though a Christian, if he order not his steps according to the supernatural light of the Word; he doth but grope, and its in great confusion about God, and Christ; not only 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 its an unknown Holy Ghost unto thee: Regeneration its an unknown privilege; faith its an unknown Grace; so that this natural light about a God, its so confused, so darkened, that thereby he cannot any ways expedite himself, or direct his ways to please God. Secondly, This natural piety and devotion, its exceedingly stained and beblurred by carnal and vain imaginations, whereby they have been guilty of horrible and gross 2. Idolatry; so that their Piety hath been the greatest abomination, and that commonly wherein men naturally judge themselves most holy and religious in serving of God, there they have most dishonoured him. Thus the Apostle, Rom. 1. showeth of the wise Grecians, that they become vain in their imaginations turning the glory of the incorruptible and immortal God into an image of an Ox that eateth hay. The Egyptians, that were most famous for knowledge and learning, were the most abominable in their religious worships; so that all the Idol worship in the world came from that confused darkness in men's thoughts about a God. And the same corrupted principle in Popery, yea, and in common Christians, its still most vigorous to have images and some corporal resemblances of him we do worship. Thus we judge of God like a man, like ourselves, and therefore attribute that to him, which we see its pleasing to our fancies. Therefore know thou, that all that desire which its in thee after a carnal and sensible worship of God by images and such representations, its but Heathenism in thee: Such kind of worship was brought in at first from the custom 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. O than think not, this Sermon belongs to those who live in the remote places of the world, who worship the Sun and Moon and Stars. No, it its very proper for many among us still, who delight in, and love all outward pompous and sensible Ceremonies, whereby the Heathens were want to worship their gods. Thirdly, This light and devotion men had in them by nature, was so fare from being 3. gracious, that none were so bitter and malicious against the pure and spiritual 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 traditional worship they had of God; and so none greater enemies to spiritual worship than they: So true its that of the Apostle; The wisdom of the flesh its enmity to God; and it its not, nor can be subject to him, Rom. 8. 7. Not greater adversary in the world to the pure worship of God, than a man's natural reason, and carnal apprehensions, destitute of Scripture-directions; 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 human judgement, what was fit and orderly, what was pleasing to God, and what was displeasing. Austin observed this long ago; and certainly, the simplicity, and pure spiritual worship of God its very offensive and troublesome to carnal apprehensions. When therefore thou art to judge, what its the best worship pleasing to God, and wherein he doth most delight, do not consult with thy own Methinks, or what Custom and Education hath engaged thee too, but to what the Scripture informs therein. The manner of God's worship in public we see, hath become the matter of sad contentions for a long while. The Protestant's calling that Reformation which the Papists abhorred, as deformation. Now certainly, if men would, as Constantine did in the Council of Nice, 'cause the Bible to be the judge of the Controversies, and not to go beyond, or on this side that direction, laying aside all carnal prejudices and suggestions, etc. the spiritual worship of God would be readily embraced. Austin admired Socrates his Speech, that God must be worshipped only that way, which he hath appointed. O therefore labour to subdue that remnant of Heathenism in thee, which its to adore God and worship him by carnal imaginations, light of reason, and not supernatural Revelation of God's will: for still we see how bitter natural devotion its to true piety: none so cruel and bloody as they who are carried out against the true worshippers of God: witness the Antichristian party, who like Wolves have accounted the Sheep's blood sweetest. Fourthly, Although natural light hath attributed unto God, a Government in this world, punishing the wicked, and absolving the righteous, yet they have done this 4. with many doubtings, and much weakness, often speaking of Fortune and Chance, which they thought moderated every thing in the world. That God hath a revengeful eye upon sinners, see how the Barbarians did acknowledge, Acts 28. For when Paul had a Viper fastened on his hand, they concluded after this manner, Not doubt this man its a murderer, whom though he hath escaped the Sea, yet vengeance suffers not to live. And so Ionas Mariners, when they were in extreme danger of Shipwreck, they thought it was, because some heinous 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 judgement. Though they were thus at sometimes, yet at other times they spoken much of a goddess Fortune, to whom they gave the reinss 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sinful and wicked fear, after a slavish manner about God. God would be worshipped 5. as a Father, in a Filial fear, John 4. not like a Tyrant, after a slavish manner: As some Heathens sacrificed to the Devils, Ut ne noceant, That they should not hurt them. The Prophet Jeremiah, Chap. 10. excellently describeth this superstition, Learn not the way of the Heathen, nor be dismayed at the Signs of Heaven, for the customs of the people are vain. We have many Heathenish fears still among us, as the meeting of an Hare, the falling of Salt, etc. all which were customs among Pagans', yet among ignorant people retained with a superstitious fear. The second thing its their natural honesty and righteousness, which was indeed the chiefest flower in their Garden, wherein they seemed in their greatest glory. Siverus II Natural honesty not Grace. the Emperor did most admire that rule, which he said he learned from Christians, That which thou wouldst not have done to thyself, do 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 vainglory, or at best only the public good, or comfort and ease in their Consciences, which unjust acts would disquiet: and therefore as the light of the Moon and the Stars its not able to dispel the night, but the light of the Sun only; so neither its the power of nature able to rectify that crookedness and perverseness which its in all our ways; its the proper work of Grace only to do that: And the like we may say of all their actions of frugality, temperance, and sobriety; these all, like their acts of righteousness, had but human 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 do. But because the next thing I shall speak of, its, their moral virtues, a step higher than those natural Dictates remaining in us, and am there to show their insufficiency, I shall desist, and come to the Use, which its of Examination. Its it so, that Heathens have done thus gloriously, though their glory be much stained? Use. than try, whether we be not outstripped by them, or no: Do not they serve their false gods more than we the true? Because we are Christians, its therefore all Paganism banished from us? No, for there are these Heathenish things among us; First, profane 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 profaneness, in unjust and unrighteous ways, here thou art worse than an Heathen, they will rise up and condemn thee; neither will the privilege of Baptism or the title of Christianity be a protection to thee, from that wrath which its due to thy enormous ways. Thirdly, Our Saviour speaks of some Heathens, that if the Gospel were preached to them, they would be more affected, and testify better signs of their love of it, and reverence to it, than those who enjoy the means of Grace: If the things had been done in Tyre and Sidon, saith our Saviour, which were Heathenish places, they would have repent long ago in sackcloth and ashes, Mat. 11. 10. OH it its a dreadful and terrible thing to consider, that even Pagans' and Gentiles would manifest better affections, and more real respects to the word preached, than many of those do, who yet have the clear day of the Gospel! OH that God should deny it to them, and vouchsafe it to thee, who makest no better use of it. SERMON LVIII. Of Ethics or Moral Philosophy, that it leads not to Salvation; And that the Moral Virtues of Temperance, Fortitude, Justice, Liberality, etc. are not Grace. ROM. 2. 15. Which declare the Law of God written in their hearts, etc. I Shall at this time finish the matter I intended out of this Text, which was to show, That all the Moral excellency and worth, a man by nature can attain unto, deserveth not to be called Grace and Godliness. The only thing considerable, that remaineth to be discussed, its, Whether those Moral Virtues, the choicest Heathens are so exact in describing of, and pressing to, are Grace: For there its nothing seemeth to be so like godliness, as those Moral Virtues, Fortitude, Temperance, Justice, Liberality, etc. and seeing the Scripture commands the same things, that those Authors do so commend, it may justly be doubted, whether to have those Moral Virtues that do so excellently civilize a man, and orderly regulate all his actions, that the Church and Commonwealth where he liveth, receiveth much good by him, be not enough to Salvation. This its a point of great concernment, for who doth not think, if he attain to such a well-tempered life, that he its 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 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 its 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 Speculation, but this endeavoreth to bring a man to the enjoyment of some good, which its his end. The former were only invented Ut. Exercitia ingenii, not Remedia animi, but this to be a medicine and cure of the soul. Hence when they compared all the Arts together, sometimes they resembled them to a field; Natural Philosophy they made the plants and roots that grew therein; Logic the hedge that enclosed the field; but Moral Virtue was the fruit growing thereon: At other times they compared them to an Egg; the yolk or substance, was Moral Philosophy; the shell was Logic. Thus far they did well, that they thought it more excellent to reform a man's manners, to better his conversation, than to know the Motions of the Heavens, or to dispute subtly: Therefore they called it the music of the soul, as that which did tame and quiet men's unruly passions, and regulate their crooked lives; and herein they will certainly at the day of judgement condemn many Christians, who labour more for knowledge, and how to get skill and understanding in those matters which have applause in the world, than to live soberly and righteously. Secondly, Howsoever Plato and other Heathens, have laboured much in laying down Doctrines and Precepts to cure men's 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 opinions, it its an usual thing with them to call the Christian Doctrine, and the Christian Religion, Philosophy: But afterwards Aristotle began to be admired, whom Averro 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 virtuous, yet the Christian Religion doth reveal a far more excellent and noble way; and therefore if we take Solomon's Proverbs, which we may call Solomon's Ethics; 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 Ethics, or moral Philosophy, its 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 confounded, about what happiness was, and the chiefest good, yet they all concluded, there was such a thing, and that the way thereunto was only by virtuous actions: The nature of which they described to be in keeping of an excellent Mean, so that a man do not fail in excess or defect; and all this was to be done for virtue's sake, out of love to it; as for example, they made Temperance a virtue, 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 virtue: This therefore they press, that he who would be happy, he must be a virtuous man; and certainly, this may seem an high point, that they held none virtuous, but such who did virtuous actions, for virtue's 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 moralised? The answer its negative, All such virtues, let men attain to never so much loveliness and comeliness in them, yet are not the Grace God requireth of those who would be saved: Their Temperance, their Meekness, their Justice, its 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 virtue in that sense, as the Philosophers do; neither (say they) its Grace ever called virtue: But I cannot say this latter its true, for the Scripture saith, A virtuous woman, Prou. 30. 10. that its, A gracious godly woman; and the Apostle speaking of the chain of Graces, saith, Add to faith, virtue; and to virtue knowledge, 1 Pet. 1. 5. It its 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 virtuous in that respect; they were only notions, delivered by men in Books, not realities practised in men's lives; but grant all this were so, and we have many men amongst us, who are admirably moralised, prudence and reason hath wonderfully civilised them, that they abhor any gross sins, as that which its against the nature of a man, and makes him become brutish; 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 civilised Virtue falls short, because it hath not been bvilt upon a sure, deep and humbly foundation; which its, the acknowledgement of our natural corruption 1. Natural s●briety and temperance, with other natural habits, not Grace. and the horrible stain that its now throughout the who'll man: They were also ignorant of the sinfulness of those inward motions, and first suggestions 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 virtue 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 virtue were in our nature, as sparks of fire are in a flint stone, which are stricken out, though with an hard blow; but man its said To be dead, not asleep in sin, Ephes. 2. and our Regeneration its called a Resurrection, not an awakning from evil ways. Grace its not sowed in an heart, as seed in the ground, which the earth brings forth by a natural power, and inbred 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 than its the certain ground of men's mistakes, they lay not a sure foundation at first; they think not sin hath made such a deep and inward wound upon a man's soul, and therefore they seek not out for such a deep and inward cure: O know than! that although thy life be never so externally virtuous, yet if thou hast not begun with this principle of Debasement, all the work of grace its to begin a new in thee. Secondly, This Moral Virtue its not Godliness, because they erred in the manner 2. also of obtaining it: They looked upon virtue, 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 Righteousness, to get the habits of them; but in Christianity it its far otherwise, God first makes the tree good, than the fruit will be good: First he infuseth into our souls supernatural principles, enabling us to walk holily, and than we walk in his Commandments; this its 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 its not because we often accustomed ourselves to such actions before, but because God first sanctified our natures thereunto; whereas all Moral Virtue its obtained by a studious and diligent exercise of ourselves in such ways; therefore they called this Art or Doctrine, Ethics, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Custom, because they did frequently use themselves to such manners; And how common its 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 human power, they stint themselves in such and such a manner: All this its well done, but still they must look higher, they must expect and beg for grace, to be infused in their hearts by God's spirit, not obtained by their own labors: Therefore men thus moralised, and no more, are never zealously affected with the Grace of God converting them; they never are admiring, as you see Paul its, sometimes to ravishment, of the richeses of God's 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 Virtue its therefore insufficient, because it its not guided by a sure and standing rule, which its the word of God: For seeing that its true, which its affirmed 2. by them, That virtue its in a golden Mediocrity, moderating against excess and defect; there must be some standard or immovable rule to go by, that we err neither on the right hand or the left. Now that which they prescribed, was only 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 virtue, but virtue must regulate him: This were to have the Sun follow the Clock, as they say; therefore these did only 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 its truly grace and godliness, the word of God its a sure rule; that only regulateth our actions, that informeth us how to moderate our passions, how to bond and limit our affections; as also, what motives and attractives should enlarge our desires to what its good: Therefore the Word of God its so often called a Light and a Lamp, Psal. 119. and the Apostle calls it the Rule, Gal. 6. 16. according to which we must direct and order our steps: That its 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 Godliness, that the Scripture its not made the Judge of it. That which to our apprehensions, to our prudential thoughts, we think to be right and Religious, that presently we embrace, and go no further: But the nature of true godliness, its as much above thy thoughts, and beyond thy expectation, as any mystery of Faith. A man would as hardly believe, that Grace its such a supernatural mysterious work, as the Doctrine of the Trinity, or Christ's Incarnation its incredible to a Natural man: Look therefore to have true Grace, a fare other thing, than thy Natural Prudence would conclude. Fourthly, This Moral Virtue its not Grace, because suppose the utmost and highest which they attained in this way, viz. To love a virtuous action, for virtue's 4. sake, not for vain glory, or self-ends, but merely because virtue its lovely, and comely, and consonant to right reason: Yet because they stayed in this, and did not refer all to God, placed their trust and happiness in this, and not in God; therefore these Virtues were indeed Vices. Hence the Apostle, 1 Corinth. 6. 1. calls all their Magistrates and Governors in their Public 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 God's glory, the Scripture calls them unjust. But you see, the godly who have true Grace in them, and the fruits of God's Spirit, yet rest not in this, look not to be justified or made happy hereby, but go out of them all to the favour 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 mere Beggar, runs to God's Grace for covering, jest his nakedness appear: So that if our Graces, which yet are wrought in us by God's Spirit, may have no confidence put in them; much lesle may those Civil Virtues: And for this reason, Austin puts those glorious Virtues in the Catalogue of Vices. Those virtues, saith he, which a man seemeth to himself to have, by which he hath power and dominion over vices, unless they be referred to God, they are vices rather than virtues; for although of some they are than thought to be true and honest virtues, when they are referred to themselves, and not desired for any thing else, yet even than they are swelling and proud, and therefore are not virtues but vices: For as that its not flesh, but above flesh, which makes flesh live, so that its not of a man, but above man, which makes man to live happily: thus Austin. So than this Civil virtue 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 Virtue 5. its not godliness, because it its not a life of faith, which yet its the soul and heart of all godliness. The just shall live by faith, Romans 1. 17. Now this life of faith its not only in Justification, whereby we lay hold upon Christ for his Righteousness, that so Christ may be all in all; but also in Sanctification, whereby Christ dwelling in our hearts, we receive Power, Life and Motion from him, to walk in all godliness: Thus Roman 11. By faith we stand as branches in the Olive Tree, and receive of its fatness: The life of Grace in a godly man its not an entire independent and absolute life of itself, but a partial dependant one, such as the branch its of a tree; or a member of the body; or the child's life in the womb. As therefore when the root its withered, the branches must; or as sweet flowers, pulled of their root, presently loose their life and fragrancy; so doth a godly man, if he could be separated from Christ: But civil virtue its not a life of faith, depending upon another; its a life of works, wherein we are a kind of absolute Lords, not fetching power from without us. Hence it its, that these moralists are never much in prayer, earnest in supplications; they please themselves with custom and formality, and lazy 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 exercises or temptations in it: Therefore do not thou judge of thy good condition by thy Morality, by thy external Righteousness, but by thy faith; Dost thou know what it its to believe? to lie sucking at the breasts of God's promise daily? to be drawing out of the wells of Salvation continually? This its the great part of Grace. Sixthly, This Moral life its not a gracious life, because here its nothing of Christ in it; who yet enableth only to what its godly, and makes that godliness acceptable: 6. There its 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 dignity 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 its. Than he its the Truth, all actions not done in his name, are but lies and vanities: Thy Religion its a lie, thy Righteonsness its a lie, if it be not done in and through him. And than he its the Life, let thy conversation be never so resplendent, so glorious, yet it its but a dead glory; there its no supernatural life of grace, but where Christ its. Now a Moral man, if a Christian, though he may in profession acknowledge Christ, yet he doth not live as one that daily receiveth influence from him: Christ its not really in his thoughts, in his duties, in his affections; he doth not pathetically and hearty, cry out, How vain are all these duties without Christ? How undone were I, if not for Christ? Seven, This Moral Virtue its not a life of Grace, because it its many times a dreadful opposer, and a cursed enemy to it. Those Stoics, which were the chiefest 7. of Heathens, and had the sublimest notions about virtue, That would not have a man love virtue, not for the sweetness and delight it brings, they thought that too base, and an unworthy respect, but only for virtue's sake; yet how desperately did they set against Paul, Acts 17. 18. like loves its like; and therefore if Moral virtue were grace, it would love, respect and honour it wheresoever it finds it: Those only should be chief in our affections, who are in piety. But you may say, What? its there no difference than to be made between a vicious man, and a civilised man; between these outwardvertuous actions, and gross profaneness? Quest. Yes, very much; for First, God hath commanded the profane, gross man to be cast out of the Church Assemblies, till he be reform: If one that Answ. 1. its a brother, be a fornicator, drunkard, etc. 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, than Swine in your garden, than Toads in your dishes, than dead Flies in a box of ointment; but a Christian civilised, 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 its 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 virtue its profitable both to others, and to themselves also. To 2. others; Thus the Righteousness, Fortitude, and other noble Qualifications among the Romans, were a great advantage to the public, and while those human virtues 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, than she become so sick, that she could neither endure her diseases, nor yet her remedies: And than they are profitable to those that do them, partly because 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 public judgements of the Land removed for that season; and industry, frugality and righteous deal, have temporal blessings following them. Use. To inform how far they are of from all grace, and so all hopes of glory, who live in gross and profane ways: What? if such Righteousness doth not avail? shall thy unrighteousnes? 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 confounded, and never open their mouths with any confidence. But 2. This showeth the excellency of the word of God, which discovers those things as contemptible and unworthy, which among men are so admired: What its more amiable? than to see a man of a sober, temperate, chaste and just conversation? yet the Scripture showeth 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 human and inferior motives before. SECT. VIII. Treateth of the Nature of Converting Grace, under the Notion of Washing, 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 prove to Deceive themselves. 1 COR. 6. 11. And such were some of you; but ye are Washed, but ye 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 Chapter, reproveth a sinful and unwarrantable practice among the Corinthians of going to Law one with another. Not that it its absolutely a sin to demand our right before a Magistrate; as the Anabaptists would inset from hence; for than the Apostle would not have permitted them to use such judicial decisions among themselves, 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 contest in inferior matters; partly because they did wrong, and were full of injurious carriages, and that to their brethrens: from which wickedness he deterreth them by that thireatning; Know ye not that the unrighteous shall not inherit the Kingdom of heaven? and to confirm this the more, he layeth down a more general proposition, enumerating several kinds of sins; and lest they should think their Christian faith would save them, though they had wicked lives, he adviseth them, not to err, 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 wickedness, because that was their course of life formerly, while unconverted, but now they are washed and sanctified. Before I come to the main scope I intent out of these words, (which its 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 Sunshine at Noonday, that all who live in gross sins should be damned, yet there were Corinthian who deceived their own souls, thinking they might be saved, although they lived in all profaneness. 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 evil; and truly there cannot be a greater cause to prefix such an Antidote than in this matter of the Text: For how notoriously universal its this contagious and infectious Principle, that the profession of the truth of Christ, and a general formal invocation 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 bore profession of faith, without a reformation of men's lives, its enough to salvation: whether this be men's 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 justify was, because some corrupted and perverted these places in Paul's Epistles, where he sets up faith as the only instrument of justification. Obs. That men are very prove generally to deceive themselves in this, that though Observe. 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 Kingdom of glory, as children and heirs of God. OH monstrous folly and madness to imagine such things! But what its more frequently acted in the who'll world than this? Its not profaneness and impiety as common among us as dirt in the highway, or weeds in Summer; yet which one of these men, that live in such ways, 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 its but a delusion, and it will do them no good, how many would come to us as they did to John Baptist, What shall we do to be saved? For the further pressing of this point, it its worth the consideration What are those causes that make men of great impieties thus foolishly persuaded; and first, Non-attendance to the Scripture; not observing the threaten and curses so peremptorily delivered there against all ungodliness. Men judge of their salvation, Why men of great impiety have strong persuasions of their happy Condition. 1. and have hopes according to the principles of the world, and human persuasions: 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. O know than, though thy own heart, and though all the men in the world should acquit thee, yet that its nothing, as long as the Word bindeth thee fast in those chains of condemnation. Thou therefore that livest in all gross profaneness, promising thyself heaven and happiness, look into the Scripture and tremble, take the Bible and read, see if that do not make it as impossible for thee a profane man, abiding so without Repentance and Reformation, to be saved, as it its for fire to be without heat, or the Sun without light: Who would think, that thou who readest and hearest so much every day, should be thus deceived? Know ye not, saith the Apostle, that the unrighteous shall not inherit the Kingdom of heaven? Know ye not! Its there any such a Babe, or an Infant in Christianity that its not acquainted with this? Come than and hear the Conclusion of all, let the Scripture at last put the period to thy vain hopes: unless thou hast a new Bible, or new Scriptures, there can be no encouragement; for this which we read to you, & out of which we preach to you every day, makes it one main business thereof to persuade the wicked it shall go ill with him. O than say, Here its no hope for me such a sinner, here its no encouragement till I become another man. They are the bewitchings, and deceitfulness of my own ignorant corrupt heart, that telleth me of other things. Secondly, Therefore are many deceived in this plain point; because though they 2. acknowledge damnation in the general to sinners, yet they never make particular application to themselves; they do not say, This threatening, this curse belongs to me. God gave the Commandments in the singular number, Thou shalt do no Murder, 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 Psal. 4. Lam. 3 40. man said, What have I done? Jer. 8. 6. Hence are those commands, To common with our own hearts, and be still, To search and try our ways. It would make a man wonder, and say, How can this be? A man will acknowledge a Drunkard cannot inherit the Kingdom 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 opposites? merely because men came not to particular conviction; they do not make home-application; they say not, Its not this I Lord? Even godly men have been senseless of grievous sins, as David of Murder and Adultery, till Nathan saith, Thou art the man. O let thy Conscience take Nathan's language, and say, Thou art the man. The Scripture speaks to me, the Minister preacheth to me, as if there were no other sin in the world: But this undoeth you, you go 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 selus its a peculiar effect of reason, beasts cannot do it; and the more thou art sensible this way, the more reason thou hast in thee. Be not than as the Swine that never reflects upon herself; 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 its my wickedness? it cannot be hid from my eyes, I love not, or delight not in that which its good. Thirdly, Therefore are men deceived, because they represent God's mercy and grace in such an universal and unlimited way, that they bond it not to faith and repentance, 3. and a godly life. God indeed its an Ocean of mercy, an inexhausted Fountain of all grace and goodness. When we have thought the highest we can, yet still there its more mercy in him than we can comprehend: but to whom its all this? who may pled this, and claim this in prayer? Even the humbly, the broken and contrite heart. David may well cry out, Have mercy according to the multitude of mercies, Psal. 51. 1. because his heart its wounded, and bones are broken through God's displeasure at sin. If therefore thou wilt comfort thyself with God's mercy, and with his grace, be such a qualified Subject as that requireth, lie like that man of Jericho, not only half dead, but half damned in thy own sense, and than the good Samaritane will pour Oil 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 sin a burden. No, but all the mercy he speaks, it its to those, who being burdened with sin, desire nothing more than to throw away that load. Do not than as the Bee its sometimes drowned in Honey, so thou drown thyself in the sweet apprehensions of God's mercies, without God's ways. 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 Devils and damned in hell comfort themselves with this, That God its merciful, he its full of pity, and therefore will not let us lie always roaring in these eternal flames? O you would say, this would be a vain mad thing, because God hath decreed otherwise, And its it not thus also in our case? God its merciful, but he hath decreed otherwise, than that thou who lovest and livest in sins, shouldst ever be refreshed with this mercy. The damned in hell may have it as soon as thou wilfully abiding in thy wickedness; only God may give thee Repentance, and so fit thee for mercy, which he will not do for Devils. Fourthly, That wherein they wilfully deceive themselves, its also about Christ, the Mediator and Saviour. This they build upon; Christ came to save sinners, he its a 4. 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 stubble; for Christ its not a Saviour to any, but those who receive him also as a Lord and a King, and so proffer subjection to all his laws: He its not only a Jesus, a Saviour, but he its 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 died for this end, but he also died to ransom us from our lusts, and to make us a people zealous of good works, Tit. 2. 14. The grace of God (which its that of the Gospel in Christ) hath appeared, teaching us to deny all ungodliness: So than as Christ's body was not laid any where but in a new Sepulchre, whereno man else lay; so Christ the Mediator its not received into every man's heart, but where no lust, or other gross sin its suffered to abide: If Christ be a Saviour to thee from hell hereafter, he its also a Saviour from present lusts and transgressions; and indeed this its the greatest salvation of all, by how much the evil of sin its above the evil of the greatest punishment. Therefore the truly godly, and such as indeed have propriety in Christ, they look upon this as the principal 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 rejoice, that there its virtue and efficacy in Christ's death, to kill those burdensome lusts and sins which they lie under. Know therefore, that if Christ purpose to do 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 evil ways thou walkest in, as if thou wert in hell flames to be saved from them: And never did Dives more importunately desire a drop of Water in Hell to cool his scorched Tongue, than thou oughtest for the present to desire the blood of Christ, and the Spirit of God, which its like Water, to extinguish that immoderate thirst and desire after sin. Fifthly, Men do so easily deceive themselves, because they put too much worth and efficacy in the Sacraments, and external profession of the true Religion. In being a 5. Protestant, in participation of the Sacraments, they think there its so much piety and Religion, that though their lives be foul and noisome, yet they hope for salvation. This was a great delusion of old in the Jews; what controversies had the Prophets, and expostulations with them in this matter! The Jews 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 judgement and justice, let every wicked man forsake his evil 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 justify, if so be men had not been too prove to suck in this Principle; and as I told you not long since, This Opinion was so generally and universally received (viz. That if a man did believe Orthodoxly, though he lived wickedly) in Augustine's time, That he did with fear and modesty oppose it. But observe our Saviour's ground of his refusal of all those who enjoy many privileges, yet live ungodly; Departed from me ye workers of iniquity, Mat. 7. Because they were workers 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 Heretics, because by their opinions they deny Christ to be God; but thou by thy ungodly actions dost also deny his Godhead. Thou abhorrest the Atheist, who saith, There its no God: yet all the wickedness thou committest doth really say, There its no God: Therefore what do we regard thy words, and thy Sacraments, or thy profession, when we see thy deeds? Make thy life clean, wash thy foul conversation, and than make thy religious approaches to God. If I regard iniquity in my heart (saith David) the Lord will not hear my prayer. The cry of thy sins will be above the cry of thy prayers; know than, as every tree its tried 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 finds Oaths, Drunkenness, Profaneness in thy life; this its a real denying of him. Sixtly, Therefore they delude themselves in this weighty business, because they understand 6. not the nature of faith and trusting in God. Come unto the vilest of men, when death's stroke its upon them, when the fear of that surrounds them, even than though full of their sins, yet will say, They trust in Christ Jesus, they believe in him. But o thou ignorant man; what its it to believe, and to trust in him? Its it not out of the sense of the bitterness of sin, and a deliberate forsaking of it, obedientially resigning up ourselves to Christ's commands, and therewith relying on Christ the Mediator, its not this to believe? Doth not the same faith, which with one hand receiveth Christ, with another purify the soul, and carry it out to all the fruits of righteousness: presumption indeed that its easy; to lay hold upon Christ for pardon, with an hand full of wickedness this its ordinary: but to trust in him according to Scripture direction, and that order which God hath inviolably prescribed men, that its rare. Faith therefore its the gift of God, and it its 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 join with him as a Lawgiver, or obey his Precepts. If therefore thou understoodst the Nature of trusting in God, and what it its to believe, thou wouldst not so easily persuade thyself thou dost trust in him, when thy Conscience tells thee of thy manifold sins. Hence the godly have found it so difficult to believe: they have been almost overwhelmed with doubts and fears; though Christ hath held out the Sceptre of grace to them, yet they have even fainted 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. Whereas this carnal presumption finds no opposition at all. Consider of all these grounds which do so often delude thee, and they may do thee infinite good. Use of Admonition, To call yourselves to a strict account; consider how your Use 1. Christian faith and unchristian practices can stand together, how your Religion and your conversation can accord: The one its Honey, the other its Gall, the one its Light, the other its Darkness. How its it possible you should fall into such palpable and absurd contradictions. OH deceive not yourselves any longer, think not it will be well as long as those sins are unrepented, and unreformed. Be not deceived, saith the Apostle to all such, when you have to do with men; if they profess much kindness and observance of you, yet in all their actions they work you all the despite and mischief they can. Do 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 its your hearing, and praying, your profession of love to me, when all your deeds savour of hatred and rebellion against me? Now to quicken thee against this self delusion and self destruction, consider; 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 sanctification of thy life, its but a mere mockery of God; for what can be a greater mockery than this, to cry out of thy sins 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 than at home to obey it no more than Devils in Hell, O consider, this its mocking of God, and of this sin 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. Not less its 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, its in some sense a more real demonstration of a man than any words or professions. He its the greatest and most real enemy to God, whose life its 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 actions of sin are ready to damn thee? Wherein can you more really show what you are, than by your constant life and conversation? OH more blind than Moles or Bats, that see not themselves for the present the firebrands of Hell. What can hid this from thy Conscience? Its it not too plain, that thy life its 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 its mockery of God, so its plain, gross, and palpable hypocrisy. Profane 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 Hypocrisy: for what its more palpable than this, in thy words and Christian Religion to acknowledge Christ a Lord and King, but in all thy actions to rebel against him: On the Sabbath day to come and outwardly to be wail thy sins; and the very next day, or hour, to commit those very sins again. How can you so soon forget what you were about? How its it that you so quickly cross your prayers and holy duties? May not Heathens and Pagans' deride you, when they see your ungodly lives? May not they say, Lo, there its a Christian who worshippeth Christ, that commands him not to swear, but he will do it all the day long? lo, there its a Christian, whom Christ commands, that their hearts should not be overcharged with Drunkenness and the cares of this world, but they will do the clean contrary: What do you think God hath forgotten your Religious approaches and engagements, because you have forgotten them? Fourthly, Remember thou canst not always live in this fool's paradise. Thou canst not always be in this fond dream of happiness and felicity; but God at last will bring thee to the touchstone, 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, than it will be fully discovered, that those sins and heaven can no more stand together, than light and darkness. Than God will tell you, Departed you workers of iniquity; there its a great gulf between mercy and you. O than reflect upon thyself and say, Why do I all this? I live thus against God's Law, and yet please myself with thoughts of peace and happiness, how can it be? you must have another way to heaven, than ever the Bible hath yet discovered. Use a. d Use 2. of Instruction, That nothing in all the Christian Religion, if duly considered, doth at all encourage to any sin. If any thing might embolden a man, it might be thought the mercy and goodness of God, the freeness and fullness of Grace: but as for the former, There its forgiveness with thee, that thou mayst be feared, saith the Psalmist, Psal. 130. 4. and as for the latter, with what holy indignation doth the Apostle argue against those that from the freeness of grace, would argue a liberty to sin, as if the plenty of the one would encourage to multiply the other, Rom. 6. 1. If than every thing in the Bible, if every thing in the true Christian Religion, be thus an antidote against sin, 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 dost thou gather comfort in thy wickedness? If all these things are hand-writing against thy sins, why dost thou not tremble to commit them? SERMON. LX. That God's Grace of Conversion, its sometimes vouchsafed to the worst of men. 1 COR. 6. 11. And such were some of you, but ye are washed, etc. WE are now to consider a second kind of Argument, the Apostle useth to dehort them from all gross wickedness, and that its the admirable and wondered change that its now made upon them by converting 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 its, 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 than men, monsters rather than men of reason; and yet, Such were some of you. He saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Some of you, to show, that every one of them had not all those filthy sores: Every one was not guilty of all the enumerated sins (except idolatry, which all were guilty of) unless in the seed and root, which its original corruption; but it its to be understood distributively, some were fornicators, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not such persons, but such sins, emphatically demonstrating their wickedness, that they were not so much Peccatores, as ipsa peccata, sinners, as the very sins themselves: We may than stand and behold the wondered work of Grace, that raiseth children up to Abraham out of stones; that maketh Blackamoors 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, its sometimes vouchsafed even to the worst and Observ. 3. 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 polisheth 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 hopeless men, upon whom no art can do any good, upon whom spiritual Physicians for a great while have lost all their labour. This its much prophesied of as the fruit of the Gospel, that the savage, cruel and poisonous natures of wicked men, shall be strangely taken away, Isa. 35. 5, 6, 7. The eyes of the blind shall be opened, etc. No Lion shall be there, etc. Isa. 55. 11. 13. Instead of the briar shall come up the mirt le tree. Let us observe the grounds, why the grave of Conversion its sometimes vouchsafed to these incurable men, in all human apprehensions, such as Manasseth, Paul, Mary Magdalen, with many others: And First, It its to demanstrate the power of the word of God, animated and inlivened Reas 1. by the spirit, above all H●mane Eloquence, or Moral Philosophy; wherein men have much laboured to make men better; but those endeavours 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 God's 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 its the sword which entereth into the secret thoughts and imaginations of men's 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 virtue of the word preached, its never more manifested, than when it meets with such moist, green wood, such indisposed materials, as gross, profane 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 enticing words of human eloquence, jest 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 God's Word, you see the hearts and consciences of flagitious men awakened; you see them changed into holy, godly, heavenly men, of profane, foul and ungodly. What glorious praite doth hereby redound to the word preached? This its like David's little stone, slung into the head of great Goliath. If men of wisdom, eloquence, ingenuity, and excellent Morality, if these only were the men converted? it would quickly be thought that it was some excellency in them, rather than the power of God's 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 God's word; for that its the mustard seed, which though little in quantity, its in operation mighty: You see twelve men endued with ability to preach this, did quickly leaven this who'll world. Secondly, God makes his grace to come to such great sinners sometimes, that his 2. tender mercies and compassions may be made the more illustrious: As it was Christ's pity 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 than others, whom the Devil detaineth in surer chains than others, its a greater act of pity 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, its not able to pity himself, converted and enlightened by the grace of God; here are tender bowels, God pitieth him more than man doth himself. As Hierom said of the poor dumb man that cannot speak or beg for an alms, Maxim rogat, dum non potest rogare, The more unable he its to speak, the more he doth speak, moving compassion and pity. Thus a wicked man, who its indeed dumb spiritually, cannot speak, cannot pray, cannot utter any one word in his behalf, its thereby an object of pity with God, because so miserable: If than you ask, Why are such men's eyes opened? why do such men understand what they did not? Christ in mercy hath said unto them, Arise and walk. Thirdly, Grace converts sometimes notorious sinners, to confounded the pride and swelling thoughts of self-righteous men. There are a generation of men, whose ways 3. are clean in their own eyes, Prou. 16. 1. men who justify 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 of true grace, than those who please themselves with the conceit of their own goodness and righteousness. The emptiest ear of corn grows up highest, and holds its head above others; but those who have true grace, are deeply sensible of their own insufficiency and imperfections; their righteousness, its to bewail their own unrighteousnes: It falls out therefore, that there its sometimes more hope of a gross sinner, than a civilised Pharisee; for the one its sooner convinced, his conscience its easier awakened; but the other being already falsely persuaded of his own worth, can hardly be changed: Ille morbus vix est sanabilis qui sanitatem imitatur, That disease which its like health, its hardly cured; and thus a man living a life like godliness, when it its not so indeed, its seldom truly reform. 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 4. 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 than may not the Ministers of God expect? though their soul (as David saith) lieth down among Lions: We may not always say, Woe be to us, because we live in the tents of Kedar, for God may make that like Jerusalem. A place where nothing but briars 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 wolf's sheep like themselves: Though therefore we catch nothing, 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 Saviour, Mat. 19 26. speaking of this very thing, to convert men, which its to make a Camel go through the eye of a needle: Though therefore human reason may tell a man, there its no success to be expected, no good to be done, because a people so and so vicious; yet we must not regard the dead womb, but the power of God: It's 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 5. eyes of all the world: Men are prove to judge godliness, nothing but the Melancholy, and the tender constitution of some men's bodies, or their black imaginations 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, its converted, and sets up that which he once pulled down, this makes all men see God's Grace its not a notion, but a real lively work upon a man. That as the who'll world wondered, when they saw Christ work such palpable miracles, making the blind 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 profane and carnal company to whom their souls was once glued; this must make every man say, Here its more than notions, here its a real fire. The Poets taught much of Circe's cup, which turned men into beasts, but here its a change of beasts into men, yea into Angels; and we may say, This work of the Lord its marvellous in our eyes. Of encouragement to the spiritual husbandman, though he sow even upon the hardest Us 〈…〉 rocks, and preach to beasts rather than men; For who knoweth but that God may turn a noisome dunghill, 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: O that we might say of all wicked men, that which the Apostle speaketh here in the Text, And such Ezek. 32. were some of you, but ye are washed, but ye are sanctified: God will not have any wicked man despair in himself, that he its 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. Only you may have this objection in your hearts: Why do we not see God working thus as wonderfully to the change of men, Quest. 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 embrace 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, become 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 Answ. exercise of the word, quickly provoke a spiritual censure and judgement to be inflicted upon them; by which means, as the clay under the Sun, they become more obdurate; wonder not than, if as miracles, so this wondered work of conversion ceaseth (at lest 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 pulled out of the fire, some Tigers are made Lambs, although this its very rare in comparison of what hath been formerly; not but that God's arm its as strong, and the word we preach as powerful, but as it its said of one place, Christ could do no miracles there, because of their unbelief, Mat. 6. 6. He conld not (that its) he would not, because he saw their unbelief made them so wretched a people; so it its here, our ministry can do no good, our preaching cannot convert; not that men's lusts are stronger than God's grace, but because they put such bol●s and bars, such obstructions in the way of grace, that thereby God will not make it effectual to them. OH than be afraid, if thou, though still before this fire of the word, yet art always cold and i'll, 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 its vouchsafed to a man, it makes a great change, he its not the man he was once. Observe. We may say of every regenerate man, Such wicked men you were once, profane as others, negligent as others, senseless of sin and God's wrath as others, but now this dark night its turned into a glorious day. The Prophet spoken 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 Prophet complained of Jerusalem, fallen from her mercies, That her gold was become dross, and her wine water, Lam. 4. but here its the contrary, dross its become gold, and water wine. Ego non sum ego, said an unclean person once converted, to the whore that solicited 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 embrace 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; than the term from which, and the term to which, may more largely be considered: Only I shall now give you some qualities of this turning, and change from our evil ways, truly to stir you up immediately to the practice thereof. We see God hath wrought many change and turn of things in our days: OH how happy, if in all these, we might see this spiritual change, men formerly profane, now holy; men heretofore guilty of notorious sins, now as exemplary and zealous of what its godly. And first, Therefore this change its a necessary one: It must be said of every one 1. The qualities of a gracious change or turning from our evil ways. that would be saved, Such an one thou once waste, but now thou art sanctified. Even the man who hath always lived civilly and unblamably, that hath no gross sin to be turned from, yet he hath the soul-uncleanness, and the heart-●eprosie upon him, from which he must be washed; so that this turning from what once we were, its indispensibly necessary in young and old, in rich and poor, either inwardly or outwardly: Consider of this therefore, you whose Motto its, Semper idem; though that be a glory in a good thing, yet for a man to be always the same he was from the womb, its certain and irrecoverable death; When than will you bethink yourselves? when shall the time be, that thou wilt become another man? think not that flesh and blood can inherit the Kingdom of heaven: 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, It's a rational change: It's the highest act of reason, for a man to 2. become another man: For seeing the Scripture, which cannot lie, informeth us both of original and actual pollution, whereby we become no more qualified for heaven, than Toads to be made Angels: This being granted, its the greatest 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 endure this consuming fire of God's wrath? Again, its rational, because its for the better: Though men do not love to change, yet when its for the better, than 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 its they were once; and what that its to which God now calleth them, they would make no delay, but rise up and be doing. Again, its the greatest reason thus to change, because we ourselves 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 wondered change: O therefore 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 itself: O let it be for the present said, Thou didst live once in such wickedness, in such impieties, but now all its altered: I beseech you as pilgrims, abstain from the lusts of the flesh, 1 Pet. 2. 11. Remember you are pilgrims and travellers, you have no abiding place in this world. Thirdly, It's a profitable change: What profit have you of those things, whereof 3. 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 its profitable for all things: Though it would not profit a man, to gain the who'll world, and loose 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: It's 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 rejoiceth in them; even as the Prodigals Father rejoiced over his repenting son, He was dead, but now its alive; he was lost, but now its 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, It's an honourable change: For those that honour God, God will honour, 1 Sam. 2. 30. As those that serve base and vile lusts, the Lord giveth them 4 upto contempt and scorn before others. It's 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 thyself to a more accurate and exact way of godliness, makes a man the drunkard's song, Psal. 69. 12. as David complained he was: But as David was than more honourable, when he danced so Religiously before the Ark, than when he conquered and subdued so many Philistims, although Michal despised him and scorned him at her very heart: Thus it its here, since thou hast forsaken thy sins, feared an oath, been constant in Private and Family Prayer, zealously sanctifying God's Sabbaths, which he hath commanded: Since this (I say) thou art become truly honourable, and art born of God. Use of Exhortation, To raise and awaken yourselves out of your former impieties: Use. O that once we might say, You were dead, but now are made alive: O that at last we might say this Text, Such and such heinous offenders some of you have been; but now ye are washed, now ye are sanctified through the blood of Christ. Call thyself to an account, say, O my soul, dost thou mind 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. O that God would make this blessed change in your lives! What should hinder it? Can your sins be better than GOD to you? Can your lusts be more than 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 beautiful by the grace of God. Now this grace of God vouchsafed unto them its expressed in three particulars, You are Washed, You are Sanctified, You are Justified. Some make this difference between them, That the first privilege, You are washed, its a general comprehending both Sanctification and Justification; as if the Apostle had first expressed himself in the general, and than distributed this general into two famous branches thereof: and indeed washing or cleansing its sometimes used for the taking away of the guilt of sin, and than it its the same with justification; as when David prayeth God would wash him & make him clean, Psa. 51. and sometimes 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 calls upon Jerusalem to wash her, and to make her clean: This may well be received: But I 〈◊〉 go with other Expositors, that make the Apostle use a gradation, naming those privileges in the order God bestowed them upon them: and the first its Washing, that its Regeneration; the Type whereof and Seal its Baptism; which was the first thing done to them, when received into the Church: so that the meaning its; But ye are spirituallly washed and cleansed from the filth and dominion of these sins, a Seal whereof was your Baptism. Than the second degree its Sanctified, which its 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 profane use. Lastly, they are Justified. Now although it be seriously disputed, whether Justification or Sanctification go before one another; and generally it its asserted, that in priority of nature a man its justified before he be sanctified, though they be both together in time; yet withal they acknowledge, that according to our sense and feeling, and the Method we must take for comfort, we apprehended our Sanctification before our Justification; and no man may persuade himself, that he its justified, who doth not discover in himself the fruits of Sanctification. The one its the fruit, the other its the tree: so that the Apostle may very well put sanctification first, because to our sense and apprehension it its so. As for that interpretation of Papists and others, that make justified, to be the obtaining of a further degree of righteousness, and increasing in holiness, we reject as erroneous. Now this threefold mercy its amplified by the meritorious cause, In the Name of the Lord Jesus. That its by Jesus Christ known and believed on; as also by the efficient cause, the Spirit of our God, which its therefore called the holy Spirit, as being in an appropriated manner, the Author of our Sanctification. Thus the Text its opened. I begin with the first, You are washed; and observe, That Regeneration, or the renewing of sinners its a washing or cleansing of them. Sin Obs. 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 noisomeness, and pollution of sin, with the dominion and power of it, which its here called Washing and Sanctifying. The Corinthians like Swine had been wallowing in their Mire, and grace did not only wash their outsides, but their insides, 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 sin its of a defiling polluting nature, making the persons unclean and loathsome, 1. Sin of a defiling nature. where it its. It's 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 sin: to teach men, How they should look upon themselves, when sinners? Ezek. 16. you have there the Prophet excellently describing every man's natural condition, by an infant new born, tumbling in its blood, not washed, or cleansed. Men make sin the matter of their boast, and their glory; but it its indeed matter of shame and loathing. Thou art ashamed of thy rags, and thy spotted garments: But o what blushing should be at thy wicked and ungodly actions. Thou shouldest sit down like a job upon his Dunghill, abhorring thyself; like a Lazarus full of sores; like an unclean Leper, crying out, Thou art unclean, unclean. The Scripture speaking of wicked men, saith, They are become filthy and abominable in their do, Psalm 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 its the life, the beauty, the honour and glory of a man, compared to excellent and precious ornaments. Secondly, This apprehension that sin makes men unclean and defiled, hath been 2. Superstitious bodily-washing. so engraven in the hearts of all men by nature, that therefore they have used superstitiously many external bodily washing: as if that would take away their pollution, and make them more acceptable to God. Thus the Heathens used to wash themselves, before they entered 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 ways fit or decent to perform any Religious action: and thus the jews they brought in many superstitious Wash: When they came from Market, when they had been about any employment, they would come home and wash themselves, yea they washed their Beds, their Pots, their Dishes, 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 superstition of some Christians in his days, That they would never go to prayer, till they had washed themselves. Now our Saviour's Doctrine its a good Antidote to all such superstitious thoughts: Not that which goeth into a man doth defile him, but that which comes out. It's not a bodily filthiness, or uncleanness, but a soul-filthinesse, which its so displeasing to God. The Papists they attribute much to Mar. 7. 15, 16. their Holy-water, as if the sprinkling of that would cleanse away the stone of the soul, but this its the peculiar effect of Christ's blood only. Thirdly, That we might be fully convinced of our native filthiness, and the nature of God's Spirit in renewing us, God appointed external Ordinances and Rites of bodily 3. The use of external Ordinances and Rites. washing, hereby to make us understand spiritual things. Thus in the Old Testament, God commanded several washing of the body: The Priest was to wash himself before he sacrificed; and several other cleansings there were; by all which God did inform them of their vileness and loathsomeness; as also thereby to look to Christ's blood, of which these were Types: As the Apostle argueth at large to the Hebrews. In the New Testament also, although the external Rites are but few in number, which Christ appointed under the Gospel, his Church being now out of her Infancy, and so more enabled to discern spiritual things of themselves. Yet one of the two Sacraments, viz. Baptism, God hath appointed for this end, to signify our natural pollution, and the renewing operation of God's Spirit: Thus Baptising its as much as Washing. All that are made Christ's Disciples he would have washed, to show that they had noisomeness upon them; and that the Spirit of God must cleanse their souls. John 3. 5. Unless a man be born of Water and the Spirit, he cannot enter into the Kingdom of heaven; He doth not speak of Baptism there; for Christ had not at that time appointed Baptism (though john Baptised) and to be sure it was not appointed than universally to all Nations, as appeareth by the Commission afterwards; Go, Baptise all Nations. This its confessed by Bellarmine himself: I rather therefore take water for the Spirit of God, as afterwards it its compared to fire; so that the sense its, Unless a Man be born of the Spirit of God, which its 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 signification thereof: so that the foulness of sin, and the nature of Regeneration its excellently deciphered by the Sacrament of Baptism. Do not thou than rest in thy Baptism, do not presume upon that; for unless thereby thou art taught to loathe thyself for sin: unless thou art washed from filthy sins and lustful ways, this washing its no more to thee, than the washing of a Blackamoor, which leaves him as deformed as he was. O that Baptised 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 showeth the duty, and the privilege of of the people of God; they may come with boldness unto God, he hath held out the Sceptre of Grace to invite them. But who are those whom God will thus honour? First, Such as are washed from an evil Conscience; all those who wash themselves from all known evils; who avoid inward sins, pride, hypocrisy, earthly Who God honours with bold access unto him. and immoderate affections, O thou canst have no boldness to pray, or to call on God, whose Conscience tells thee of such defilement and wickedness thou livest in: And, Secondly, Their bodies washed with pure water. This its an allusion either to the legal washing, or to Baptism; and implies, that not only the soul, but the body also must be washed from all its bodily filthiness, as 2 Cor. 7. Let us cleanse ourselves from all filthiness of flesh and Spirit; so that soul-wickedness, and bodily wickedness 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 4. Of the washing of the heart. and cleansed from all filthiness of spirit. This heart-washing its first to be set upon, as being the root, principle, and foundation. Thus purify 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 its the main of all. A bad heart its an ill Treasury: out of the heart proceed evil thoughts, and all manner of actual evil. This point our Saviour pressed much upon the Pharisees, who had cleansed their lives from outward wickedness, but their innards were full of all foul and noisome lusts: and the necessity of this appeareth, in that God accepteth of no external religious Duty, no Praying, no Hearing, no Charity, no Humility, except they be first washed in their hearts; There lieth the greatest filthiness, though you must take the candle of the Scripture, if you would found out the Dust there, and sweep it away. The second kind of washing the Scripture speaks of, its the washing of our hands, which its the cleansing of us from all actions of Wickedness; as Injustice, Oppression, Uncleanness, and all manner of unlawful and sinful do. The washing of our hands. Thus james addeth, Cleanse your hands, and Purify your hearts: He saith, first Cleanse your hands, and than Purify your hearts. Not that the washing of the hands its 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 aught to declare ourselves clear in that respect. So than, no man may comfort himself, as if Regenerated or renewed, if so be his Actions are ●oul and sinful: If thy hands be not clean, thou mayst not take hold of any holy thing. Consider David's Expression, I will wash my hands in innocency, so will I compass thy Altar, Psal. 26. 2. David will not come to worship God, till he hath washed his hands in innocency. O consider this excellent and holy pattern which David hath left for you. Say, I will wash my life, my hands, my eyes, my body from all its former wickedness, and so will I pray, so will I go to hear. Lay aside all superfluity of naughtiness, saith the Apostle, Jam. 1. 21. He calls sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sordes, filth and loathsome matter, and than 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 days before they heard it; and the women who were to come into Ahasuerus his presence, were several day's purifying, and dressing themselves. How much more than, when we come into the presence of an holy God, aught we to cleanse ourselves, and to shake of all that which may be displeasing in his eyes. Fifthly, To be spiritually washed and cleansed there are these things required: 5. What its required to spiritual washing. I First, a loathing and abhorring of ourselves; looking upon ourselves as so many brutish beasts, and so many abominable Monsters, fit for nothing but to be cast upon the Dunghill, because we have lost all our Savour. Thus Job abhorred himself in dust and ashes, under the apprehension of God's glorious Majesty. Ezek. ●0. 43. The Promise of grace made to the people of Israel its, That they should remember their wicked do, wherein they have been defiled, and they should loathe themselves in their own sight. We blush, saith Daniel and Ezra, and are ashamed. Thus the PEA 〈…〉 can stood aloof often, as deeply sensible of his uncleanness. O than, how fare are most men from this washing in the Text; when did they ever loathe themselves? when were they abominable in their own eyes? when did they humbly themselves in the dust, crying out they were noisome Dunghills, and not men. They could not endure their own selves: The very memory and thoughts of all their ways 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. O tremble than, you who applaud yourselves, who love and please yourselves in your wicked ways, like the Horse-Beetle, that delights to live in the Dung; like Vermin, that love to be in Muck-hils. O why are ye not ashamed that God should see you, that good Angels and men should behold you. It will never 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, its required godly sorrow, and morning for sin. David washed his Bed with tears, and so he did his soul also. Not that our tears or sorrow II can wash away the guilt of sin. No, there can be no remission without blood, Heb 9 22. and the blood of Christ; but they may in some sense wash the filth and defilements of sin away. Therefore there its God's washing, which the Scripture speaks much of, and that its the remission of the guilt of sin; and there its our washing, which its the godly, sorrow and mourning for the iniquities we have committed: so than if thou wouldst be a man washed from thy sinful pollutions, consider, That thy head must be like a fountain of tears, thy eyes must be 〈◊〉 the Pool of Bethesda in this sense, that thy filthiness may be washed away. How than canst thou persuade thyself, that thou hast received this privilege, when thy heart was never melted for thy sins: Godly sorrow its wholly a strange thing to thee, thou dost not know what it means. Alas! those sudden exclamations, The Lord forgive me, God pardon me, I should not have said so, or done so: This its not the godly sorrow commanded in the Scripture; why than 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 loss of wife, children, goods and estate, but none for the loss of God? Tears in thy eyes are better Jewels than those on thy ears. Thirdly, To be washed, there its also required a spiritual pain and trouble of the III soul. For this washing of a sinner, its like the washing of pu●rified old sores which cannot but administer great grief and aches, as when the ●ailor washed Peter's sores: Therefore David expresseth his Repentance by broken bones, Psalm 51. which declareth the holy pain and trouble of soul he had within him, because of his iniquities. Hence it its 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 howl, I will go stripped 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 sins 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 will be penal and eternally torturing hereafter. Fourthly, To be cleansed, there its required a constant and daily applying of those FOUR remedies, which are appointed by God to make us clean; and that its ●aith in Christ's blood, and faith receiving the Word of God. The blood of Christ and the Word of God are both cleansers. Thus Acts 15. Faith its said to purify the heart; and David prayeth, Psalm 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 Custom of besprinkling the Posts of the door with the blood of the Sacrifice, which signified the blood of Christ sprinkled upon the soul, and faith that its 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 blood of the Lamb; though it be read, yet it makes them white: Therefore faith in Christ its mighty in operation to get out all the spots and defilements that are upon our lives. The other cleansing Instrument its the word of God, cleansing his Church through his Word; and Psalm 119. Wherewith shall a young man make clean his ways? even by attending to thy Word. A young man most prove to foul and noisome lusts, even he may quickly by the Word be washed and cleansed. Come than often in this Bath, wash thyself often in the waters of the Scripture, and than thou wilt become white and lovely. Lastly, This washing its a continual work. Though the Apostle saith, They are washed, in the bypast time; yet because man in his journey to heaven, gets much V soil and filth; therefore he must be washing himself every day, john 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 do need a continual washing, appeareth by that: He that its 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 aught every day to wash of; so that as thou gettest pollution upon thy soul daily, so thou must cleanse daily: Where than 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 profane and ungodly persons, that they would abominate and loathe themselves, be in their own eyes as they are in God's Use. sight, hated and abhorred. How can you but consider and be afraid under these things: Thy actions, are foul actions; thy life, a noisome life; thy words, loathsome communication: Thou art like a dead carcase, like an open Sepulchre, full of abomination: O that thou canst abide thyself! Thou shouldst be as some miserable wretch, that hath the members of his body rotting away, and yet he liveth, how loathsome its such a man to himself? he cannot endure 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 sanctified, etc. THe Apostle (as you heard) its now describing what the Corinthians are by the grace of God; which its threefold, Washing (and that its dispatched;) Sanctifying, and that its the work now in hand. As for Illyricus his opinion, that takes these three things for the same, making them only words Synonymous, there its 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, its for the external celebrating and acknowledging The word sanctified its several acceptions. the Name and Ordinances of God as holy: Thus we pray, Sanctified be thy name; and very often we are commanded To sanctify the Lord; which its than done, when we do with all holy fear and reverence make mention of him, and acknowledge his Majesty; the contrary whereunto, its to defile, to pollute and to blaspheme his holy name. Secondly, To Sanctify, its often used in Scripture, for the separating any thing from profane and common use, as holy unto God: Thus all the vessels in the Temple 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 John 17. 1. our sins. Thirdly, There are some who say the word to Sanctify, its as much as to justify, and to make holy and righteous through Christ's Righteousness; and therefore they speak of an imputative Sanctification (which its the same with Justification) and its really inherent, but inchoate in this life. Thus they say Sanctification its 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 sanctify his people, suffered without the gate; and thus Christ its said To be made unto us, Wisdom and Sanctification; But this sense of the word its not so generally acknowledged. Fourthly, To sanctify, its 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 endeavour any thing, Jer. 6. Sanctify a war, Mich. 3. If they do not give in their mouth, they prepare a war. Fifthly, The word its sometimes used antiphrastically, for the clear contrary, to sanctify, its than as much as to pollute, and to be unclean; thus Exod. 19 Leu.. 8. Those that did after an unclean manner draw nigh to holy things, they are said to be sanctified, that its, unclean: And thus whores in the Hebrew are called Holy, that its, polluted and vile; and thus Sacrum among the Latihs its used. Sixthly, There its a passive Sanctification, or a Work of God, whereby he changeth us, and maketh us of unholy, holy; and this its the grace intended in the Text: I pray God ye be sanctified throughout, 1 Thess. ult. 1 Pet. 1. 1. Through the Sanctification of the Spirit to obedience. Seven, There its an active Sanctification, whereby in the progress of holiness, we daily purify ourselves, growing more and more holy, 2 Cor. 7. 7. 1 John 3. He that hath this hope purifieth or sanctifieth himself, as God its holy: These two latter senses of the word, may be here chief intended. That those who are renewed by the Grace of God, they are sanctified ones; they are Observe. 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, its aptly applicable to them: And 1. Wherein the people of God are sanctified. First, They are Segregated from the world; They are chosen from that profane and common course of life they lived in before; that as the Vessels were taken from all common use, and applied only to sacred actions, to the Sacrifices, 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 employments; now they are separated from those former evils: Thus true Religion its 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 its to be a true and a good seperatist, when by the heart and affections, a man forsaketh the ways of the world; though he be in the world, yet he its not of the world; for the world lying in wickedness, godliness cannot be but singularity and preciseness, 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 thyself clean and unblameable from all the gross and foul wickedness, that the world usually commits. Secondly, The godly are sanctified, because they are not only separated from 2. their former profaneness, but they are also Dedicated and Consecrated unto God, they are made his, and are peculiarly applied 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 than, to be sanctified, its to be given up wholly unto the Lord as his, no more a man's own, no more the worlds, no more sins: Therefore all the sins of a godly man, have a kind of Sacrilege in them, they take their souls and bodies, which were consecrated unto God, and apply them to profane and the Devil's 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 Sacrilege. Thirdly, To be sanctified you heard, was to be prepared and fitted for any great work and employment; Thus also the people of God are created and prepared 3. for every good work: All the actions of grace are supernatural, far above human 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 soulsaving manner, there must be a sanctification of thy heart; especially this its used for executing Justice upon the enemies of God and his glory: This its God's 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 its a sacrifice, Psal. 51. good works are a sacrifice, prayer its 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 its not first sanctified by his spirit, 2 Tim. 2. 21. Sanctified and meet for the Master's use. As the Medes were sanctified to destroy the Babylonions, so must thou be to kill thy lusts, to mortify thy sins: Though you are not now to kill beasts, to destroy them unto God, yet ye have beastly lusts, which you are to mortify continually; Pride, Covetousness, Profaneness, these are beastly lusts, which thou art sanctified to destroy. Fourthly, To be sanctified, in the Scripture sense, Its to be made fit and lawful 4. for its proper use: Thus some expound that place, The unbelieving wife its sanctified through the believing husband, 1 Cor. 7. that its, made fit and lawful for conjugal relation, though that its not all the meaning; but we have another place, where every thing its 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 its upon all the creatures its removed away, and thy meat its made fit to nourish thee, thy clothes to warm thee, etc. In this sense Divines speak of a civil right, and a sanctified right to the creatures: Of a Civil and Spiritual right to the Creature. Wicked men have a civil, lawful right to the goods, to the possessions 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 manner, to the glory and honour of God; It being impossible without faith to please God: O than bewail thy condition! while thou art unsanctified, thou art not fit to eat, to drink, to be a possessor of any estate, any honour, any goods; not but that a wicked man its true owner of what he its, 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 sanctify, its to acknowledge and use all things that belong to God, after an holy, reverend and heavenly manner: Thus the people of God are often exhorted 5. To sanctify God in their hearts, Isa. 8. 13. and so they are commanded To sanctify or keep holy his Sabbaths, Isa. 29. 23. so that herein its a true sanctified person discovered, when he doth with all holy fear and reverence approach near unto God in his Ordinances: Thus a godly man its described by this property, He feareth an oath, Eccles 92. because an oath its a sacred appeal unto God, as the witness of our actions, and because his majesty its so great and glorious, that we are unworthy to take his name into our mouths; therefore he its said To fear an oath, he trembleth to swear. OH how far are those than from Sanctification, who profanely and passionately belch out their oaths, and without any reverence, yea in madness and fury, make mention of God in their Oaths. If thou weit sanctified, thou wouldst acknowledge the Name, Person, Nature, Attributes and Ordinances of God Sacred and Holy, and so wouldst after a serious, humbly 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 Sanctification; for where that its, it doth rule the heart with such an holy and reverential awe of God's Majesty, that he never makes mention of him, but with Religious and trembling affections. It's 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 oaths. OH than, what shame and confusion should this be to Christians; there its scarce any old man, or young man, any rich man, or poor man, but given to this detestable sin of swearing, for which a man may properly be called profane, be cause he hath low, despicable and irreverent thoughts of God. Another duty of a godly man sanctified, its to keep holy his Sabbaths, as you read in many places; so that the lose, careless and contemptuous despising of it, its 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 burden, a trouble, he longs to have them over, that he may to the world, or his lusts again: Try than thy Sanctification, by thy holy esteem and prize of thy holy duties, which are for the increase 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 prepared to sanctify God. Lastly, To sanctify, its to have all the faculties and powers of the soul, renewed by holy principles within, and thereby carried out to do those things 6. which are holy, and after an holy manner: And thus all those that are regenerated are wrought upon, their understandings are made holy, their wills holy, their love an holy love, their grief and fear holy: This its the chief mercy, above all Richeses, Honours and Greatness; without this Sanctification, every man, though alive, its dead; though rich, its poor; though happy, its miserable. And for the better discovery of it, consider: First, the efficient cause to which this its peculiarly appropriated; and that its, 1. The efficient cause of Sanctification. 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, feign thou wouldst have a sanctified heart, and sanctified affections; OH 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 profane and lose, dissolute in their sins, for neither Minister or Angels, can infuse this holy foundation into them. its the proper work of God's 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 God's word; when that informeth, directeth judgeth and condemneth thee, yet thou wilt go on, and be obstinate in thy sins: This its the sad case of many thousands, who thereby chase away the spirit of Sanctification from them. Now that God its more willing to bestow his spirit, upon those that ask him in a right manner, than any father its able, or willing to give any necessary good thing to his child, 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: OH than say, This its the necessary thing, this its to be sought for in the first place. 2. The inst 〈…〉 ment of 〈◊〉 ctifis 〈…〉 word Secondly, The instrument of this Sanctification, the means whereby God will work it, its the Word: Thus our Saviour prayeth, That God would sanctify his Disciples by his truth, his word was truth, John 17. There its no ordinary means for the obtaining of this, but by the word: This its the Chariot of the Spirit, here we must expect its workings. As it had been a vain thing in Naaman, to expect the cleansing of his leprosy in anywater but in Jordan, so it its as foolish and absurd to expect sanctification by any human rites & inventions of men, a number of which are introduced in popery. Now as God's spirit only efficiently sanctifieth, and not human power or freewill; so the Divine truths of God are instituted Mediums for this glorious effect, and no other superstitious designments made by men: O than, 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 thyself frequently in this fire, to get thy dross out. The effects of God's word are admirable, especially in this point, to sanctify thee, to make thee have holy affections, and holy principles, and holy ends and aims in all thou dost. As those that are much in the Sun, they cannot but be much coloured by it; so those that are in reading often, in hearing often, in praying often, they will find 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 its no hope of that tree that its near no waters side, that groweth in a barren wilderness; so there its 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 deportment 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 privilege at 3. The meritorious cause of Sanctification. God's hand, its jesus Christ: Thus the Apostle addeth, In the Name of the Lord jesus; so that one great effect of those Agonies and Sufferings which Christ underwent, was to obtain Sanctification: Christ shed his blood, that he might purchase to himself an holy people, Tit. 3. O than, how should this make you highly esteem it! Was it a small or a light thing for which Christ endured all those torments? could we not be sanctified, but by his blood? why than dost thou make no matter of it? where its the man that cryeth out, O Christ died, 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: 4. The extent of Sanctification. I pray God ye be sanctified throughout, in spirit, soul and body, 1 Thess. 5. 3. The spirit, that its in the choicest and most sublime part of a man, that needeth Sanctification; even these Heavens are defiled, this Sun hath black and foul spots. Hence we read of Carnal minds, Corrupt understandings, and therefore we need the Sanctification of them, yea, this must be the first work of Sanctification: its your mind, your judgement, your reason, that its so great an enemy to God; What hinders, but that thou shouldest go out presently, and give thyself up unto all holy obedience? but thy mind, thy judgement its not satisfied, that hath this or that carnal plea; so that of all parts, this eye, this understanding must be light, else all the body will be dark: O therefore that God would sanctify your minds, your understandings, make them holy, than would your affections and your conversations quickly become changed. Than the next thing to be sanctified, its the soul; that its, the affections and passions, as commonly 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 its carried up and down like a ship in the storm, without Pilot or any conduct: And besides, these affections are very unruly and masterful, therefore the sanctification of them its more requisite. Lastly, there its the body, and that also must be sanctified; viz. Organically, as it its 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 its in the world, and therefore that must be made holy. Therefore Chastity, and freedom from uncleanness, and whoredom, its in a peculiar manner called Sanctification, 1 Thess. 4. 3. 4. Observe, you who are carried away with unlawful, lustful pleasures: Chastity and purity of Body from such loathsome courses, its called emphatically, Sanctification. So that Fornicators, Adulterers, Lustful, and Lascivious persons, they are in a special manner unsanctified persons; they are no more to be called Godly that live in such sins though they should pray, hear, make never such profession of Religion, than darkness to be esteemed light. Use, Of Exhortation. Its there such a work of God as sanctification; and its that necessary to every one, than look out and examine diligently whether thou Use. hast it or no: God hath made thee, and created thee, but hath he sanctified thee? God hath given thee richeses, wealth, honour, parts, and learning, but hath he given thee Sanctification? Alas the lives of most men, are so profane, impure, unclean, filthy, that you cannot call them Sanctified ones, unless in that sense as the Hebrews call whores holy, as I told you. And this its the more to be lamented, because men enjoy the means, and live under the way to sanctification, which its God's word. O that thou who shouldest be a Temple of the Holy Ghost, shouldst be a swine for the devil to enter in: I entreat you to be awakened; if no sanctification here, no glorification hereafter: Without holiness no man shall see God. Why? can you rest and be quiet till you get some evidences of Sanctification: be no longer brutish, but men, but Christians. Say, OH Lord, I desire that at last I may be sanctified to thy own self, O separate me from my wont sins, my customary iniquities. SERMON LXIII. Signs and Characters of Sanctified ones. 1 COR. 6. 11. But ye are Sanctified, etc. IN what sense a godly man its sanctified, hath already been declared. Now let us consider the symptoms 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 its true, such its the self-love, and self-flattery in every man, that he its quickly persuaded that he its one to whom this privilege doth belong. When therefore it shall be discussed, Who are they that are thus qualified; It will appear so difficult and rare a thing, that every one may be astonished and cry out, Who than can In what sense all Christians● are Sanctified. be saved? We were indeed in our Baptism Dedicated, and Consecrated to God, and so had a kind of sanctification. There its also an external sanctification, vouchsafed to all those who are under the outward Administration of the Ordinances, in which sense Believers and their children are called Holy, 1 Cor. 7. in opposition to Heathens, and unbelievers: but this its 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 truly sanctified. And first, They who are so, have the spirit of God effectually, and powerfully 1. Those that are Sanctified have the Spirit of God dwelling in them. dwelling in them. That as wicked men have the Devil filling their hearts, and he reigneth in them, whereby they are carried out to all wickedness, with delight and boldness: Thus those that are sanctified are full of the Holy Ghost, being partakers of his operations, and so are thereby fitted for all holiness. Hence it its 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 God's Spirit; yea, they have scarce heard whether there be an holy Spirit or not: And thereupon they have nothing but customariness, formality, and education, which do act them in all religious duties. But as in working of Miracles, no human strength or power could enable them thereunto; they were only done by power from the Holy Ghost; So neither to love God, to believe in him, to mortify sin, can be done by the sole strength of freewill: but it must be the Spirit of God changing and new-moulding the heart. O than consider this, all you who go in a round, pray and hear, and hear and pray, in a general customary way: The spirit of God its not in these; which yet its like the soul to the body: like fire to the sacrifice: like winds to the ship; Our duties and hearts are but Cisterns, that its the Fountain. There its never a Duty accepted, if the spirit of God be not working therein, Rom. 8. The spirit helpeth our infirmities, and God heareth the voice of his own spirit. Till therefore thou art made partaker of God's spirit, all thy external righteousness and holiness its but a shadow and no substance. It its an image or picture, no real life at all. O than, How far are profane, dissolute men from this Grace of sanctification? Doth the holy spirit of God devil in thee? Doth not the unclean spirit rather live in thee, whose heart and life its made like a very hell? Its it the holy Spirit of God that inciteth thee to curse, to swear, to lusts? O blasphemy to think, or say so. Let than all ungodly, and foul wretches be ashamed and confounded within themselves. It was the Devil that desired to enter into swine: The Spirit of God appeared in an innocent and harmless 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 its called Sanctification of the Spirit to Obedience, 1 Pet. 1. 2. It its impossible to have Sanctification, and not to have a cheerful and willing obedience to all those duties that are required of us. Doth God say to the proud, Be humbled, if sanctified, he obeyeth immediately? Doth God say to the profane, Be sober and heavenly; when sanctified he yields 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 its better than sacrifice. God looks to that more than praying, hearing, or coming to the Ordinances: Dost thou say as Christ? Lo, I come to do thy will, OH God, thy Law its written within my heart. Thus David being sanctified, professeth his ready and willing 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 pleaseth: 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 becomes cheerfully obedient in duties of the greatest self-denial, and contrariety to flesh and blood. O than think not within thyself, I hear thus much, I come to Church thus often; but what obedience its there in thy life? That crowneth all thy duties; that its the glory of all religion. The Israelites that proffered 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 its a necessary fruit of sanctification. Thirdly, Those that are sanctified delight in the use of all those means and exercises 3. Delight in Ordinances. which increase sanctification. The Godly are described by hungering, and thirsting, and seeking, and so they can never have enough of holiness: Now the preaching of the word its one principal instrument of sanctification, Sanctify them by thy truth, thy word its truth, John 17. It its an argument thou hast not this sanctification upon thy affections, when thou hast no high esteem, or price of the holy Ordinances; when this honeycomb its loathsome to thy stomach, full of filthy Lusts. The Godly are to call the Sabbaths, a delight: and the word its aggravated under all manner of excellencies by David's gracious heart; and for this end, because it hath spiritual and savoury effects: So than if thou wouldst 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 its good to be here? Its it as meat and drink unto thee? Than thou mayst comfortably rejoice 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 sanctify, was to set a man apart 4. Preparation for duties. for the spiritual employment he was called unto. And herein its a great discovery of the Truth of Grace seen; when men do not overly, and customarily perform holy Duties, but they do Hoc agere, as the Priests cried out in the Heathens sacrifice. Thus it its a duty to serve the Lord without distraction: 1 Cour 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 naughtiness, James 1. 21. To pray with all thy heart, with all thy mind, with all thy soul, this its the fruit of sanctification, How many need this truth to be powerfully pressed upon them. I speak not of profane 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 seldom: but of those who take upon them the profession of religion; that hear and repeat Sermons, that have family Duties constantly: Alas it its not the doing of these; it its not the bore performance of these that argue thy sanctification: But dost thou watch unto these duties? dost thou take heed to thyself in the doing of them? Are they not discharged as a Task, as a burden thou knowest thou art obliged unto? This its to be feared, That when God cometh to examine your religious duties, they will be found but so many empty formalities, Duties neither coming from the life of Grace, nor yet stirring up and increasing that life. O this its to be considered, That all holy duties are to come from spiritual life, and to stir up spiritual life; whereas the deadness, the dulness, the barrenness of all thy private and public duties, are a great testimony at lest to thy defect in sanctification. Say than to thy soul, Awake thou that sleepest: What? Did David pray thus? Did Daniel pray thus? Did Jonah in the whales belly pray thus? Be afraid that thou art only Lukewarm, that thou hast no true zeal, and so God will spew thee out of his mouth, as he threatens, Reu. 3. 16. Persuade yourselves that your heartless, customary, lazy performances, are great sins 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. O than say to thyself, 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 its like fire, and do things thus coldly? Devil upon this sign, meditate much upon it; for how easily and readily doth negligence, and laziness creep into all your performances; insomuch that our duties are therefore so ineffectual, and unprofitable, because they are not animated, and enlivened with the power of godliness. Fithly, Those that are sanctified, are clean and purged from those vicious, and foul 5. Free from noisome lusts noisome lusts that they were once plunged into; and thus washed and sanctified are joined together. The Leper was not a sanctified person in the Law, because he was unclean, 2 Tim. 2. 21. If a man therefore purge himself from these, he shall be a vessll unto honour, sanctified and meet for his Master's use. If he purge himself from these (that its) from all unclean ways of iniquity, than he its sanctified. Consider therefore how unspotted art thou kept from the wickedness 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 brutish thou art? Be not than any more wallowing in thy mire and filthiness. It its time at last to make thyself pure. Sixthly, Those that are sanctified they are (as it followeth in that Text) meet for 6 Fit for spiritual employment. their Master's use, sit for any spiritual employment, prepared unto every good work. O this its a blessed estate when thou art fit to be employed for any service by God. As Easie, when he had a coal from the Altar that touched him, than he was sanctified, and the uncleanness 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 Duty, else thou canst not serve God thereby. It its the greatest honour that we creatures are capable of, 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 Nabuchadnezzar, they are called God's 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 master's 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 service, if God put thee into any relation, though never so mean, know thou canst not go through that relation in a gracious manner, unless sanctified thereunto, and made meet for it. Be not a blunt and unserviceable instrument in God's hand. Seven, Those that are sanctified, are not cast down with inordinate and sinful fears, because of all the troubles and persecutions that may fall upon them in doing 7. Not cast down with fears. their duties. The work of sanctification its accompanied with much opposition, persecution, and many difficulties: Now herein its the excellency of this seen, that a man its not discouraged for all this; he feareth to offend God by any sin, or neglect of his duty, more than any external misery. Sanctify the Lord your God, and let him be your fear, 1 Pet. 3. 15. Be not afraid of what terror and troubles the world can raise against you for godliness sake; but sanctify God, and let him be your fear: That its, have holy, high, reverend, and great thoughts of God; look upon his name, his power, his authority, as greater than any man's. It its sanctification only that will make a man encounter with all oppositions, that will make a man fear God only: for that puts an awful esteem into us of his great Name. Eightly, Those that are sanctified, by this their sanctification are made spiritual 8. Spiritual Priests. Priests, offering up spiritual sacrifices unto God. Not that they may take upon them the public office of preaching, and administering sacraments, but because they have sacrifices in a spiritual manner to be offered up unto God: Especially that place its 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 corporal manner slay and kill Beasts, offering them to God: But now we are in a spiritual manner to crucify and mortify the flesh, with the affections and lusts thereof. If than thou art sanctified, all thy inordinate passions, and affections of anger, love, and joy, are circumcised. As the sacrifice of one kind was to be wholly burnt unto God, no part to remain, so art thou wholly to be resigned unto God, and all that its thine its 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. O than if thou find sin, and uncircumcised affections, and motions in thee, be afraid, for the spirit of sanctification its not to be received in vain; where that rules and reigneth, there will be a daily kill of those unruly Lusts. Ninthly, Those that are sanctified, they have also the privilege of Justification, 9 Justified and adopted. and Adoption, whereby they are enabled to come with boldness to the throne of Grace. The spirit of God, which its the sanctifyer, its 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 dost also come nearer to consolation; not but that the most holy and sanctified ones of God, may sometimes for gracious ends in God's dispensations, be barren of all comfort, and destitute of joy. But because joy and comfort its promised to the daily exercise of Sanctification, the righteous and the godly they are called upon to rejoice, as being the only and proper subjects to whom this consolation doth belong. Therefore by wicked and unsavoury 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 darkness. These properties being thus opened, let us consider the grounds and reasons why Reasons or motives to sanctification. we should so much press after, and desire this privilege. And first, To the sanctified person, God makes all things sanctified. O noble and unspeakable privilege; to the clean, all things become clean, Rom. 8. all things work together for the good of those that love God, and that its an effect of Sanctification: 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 Sanctify the gold, and every thing brought therein; so this Sanctified person by God's grace, hath every thing Sanctified, health and sickness, straits and liberty, life and death. Now that its the utmost mercy in a mercy, to have, it Sanctified; it its the highest thing to be desired: Thou canst wish and expect no more than this, than that the condition thou art in, the providences of God which befall thee, may be Sanctified; yet this thou art sure of, who art first Sanctified thyself. This advantage its 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 only fit and welcome persons that may 2. come into God's presence. Thus in the Old Testament, they were to Sanctify themselves 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, aught themselves to be made holy. What hast thou to do to take my words in thy mouth, and hatest to be reform, 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 its no gracious invitation of thee till thou hast thus been sanctified. Stand aloof of: holy duties are for holy persons: holy men must draw nigh to an holy God: if God bid thee departed from him here, under a dispensation of Grace, How much more will't thou hear that terrible Departed, at the day of judgement? Thirdly, Therefore endeavour after sanctification, because that only answers really 3. 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 controversies are about this compellation; I touch not on them now, only this its certain, the Title of a Saint binds thee to real Sanctification. To be called rich, and yet poor, its but a mockery: To be accounted well, and yet sick, its but a real misery: And thus it its here: To be be called holy, and yet wicked; to be styled a Saint, and yet a Beast, or a Devil, O how should it shame and amaze thee? Say than, My Christianly, my Baptism, my Religion doth oblige me to this Sanctification. I have only a Title, if I have not true holiness. So that all you who live in gross ignorance, and scandalous ways, 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 internal Sanctification. Fourthly, Be therefore stirred up to this, because this its better than all knowledge, parts and abilities. O that men who look at religion, would mind this more. 4. This its the will of God, your sanctification, follow after holiness 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: O but it its better to speak five words from a principle of Sanctification, than five thousand from parts and intellectual abilities only. O than say, if I pray, I preach, I dispute, I repeat, and have not Sanctification; I am but a tinkling cymbal that makes a pleasant noise to others, but itself its not affected therewith. Use of Exhortation, still to be moved and pressed hereunto. O the comfort and glory of being in the number of those that are Sanctified: I may add one motive Use. more, this its the only evidence of your Election, of Justification, of right to eternal glory. Here a man must begin; If I be sanctified, than I am elected, than I am justified. How than can you have any comfort? How its it that you are not full of fears and troubles, that find no tokens of sanctification upon you, but the clean contrary. Sanctification, it its the end of all our preaching, and of your hearing; and therefore every thing hath been in vain to you till this be accomplished. Do not than rejoice any more that thy richeses have increased; that outward mercies have abounded; but still look to this, Art thou sanctified? Yet after you have heard Sermon after Sermon, How prove 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 Devotion, in superstitious Customs, or Gods own Ordinances, or being externally in Covenant with God, do not really sanctify a man. 1 COR. 6. 11. And such were some of you, but ye are Sadctified, etc. YOu have heard the nature and properties of Sanctification: Now let us discuss the counterfeits of it: for there are many things in Christianity which people do generally trust in, as if they had power to sanctify them, in the mean while neglecting wholly true and real Sanctification. This point its of great consequenco, if men would diligently attend to it: For as it was generally received among the Jews, that the Temple & Sacrifices did sanctify them, though their lives were full of wickedness: So there its scarce any one Christian, but thinketh his Baptism, his Christianity, the Gospel, these do sanctify him. And as among the Jews, this principle ingraffed in their hearts, was that bitter root which made all things else bitter; so it its now among Christians. Let us go over in particular those abused instruments for sanctification. And first, There are and have been many superstitious human customs introduced, in the zealous performance of which men, have thought themselves sanctified. These 1. Zeal in Superstitious cestoms. things have abounded in Popery: Insomuch that all the holiness almost they celebrated and commend, its this external holiness. Hence their holy images, holy vestments, 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 symbolise with Paganish rites: and partly for to satisfy the ambition and avarice of their holy Mother, the Church of Rome: And if we consider the general ignorance and superstitious disposition in most people, It may seem a wonder of wonders, that ever such a reformation could be brought in, as should take people of 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 learned better than to be addicted to such consecrated holiness, yet take these antidotes against it. 1. That if the instituted consecrations, and sanctifications in the Old Testament, Antidotes. I and that by God himself, did not upon the mere use of them, or the work done, beget real, and moral sanctification; much less can mere human institutions, introduced solely by the will of man. Now that it was so in the Old Testament, it its plain. We read of many purifications, and sanctifications; They had holy vessels, the holy Temple, the Priest's Garments were holy; yet none of these instituted holinesses did make the priests or people better; though they had holy Oil poured on their bodies, yet if they were not anointed with the graces of God's 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 kill of Sacrifices. If than Gods own Consecrations did not make persons inwardly, and in their lives sanctified, How can we think that holy places, holy Oil, holy Water, or holy times that have no Original, but from Man's 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 its no Divine institution, we may not expect any Divine operation. II In vain do they worship me, teaching for Doctrines the Traditions of Men, Mat. 15. 9 In vain, O what a Thunderbolt its this; Who can persuade the superstitious man, that hath laboured and toiled himself in such ignorant and formal Devotions, that all its but labour in vain? Why might not men appoint Sacraments, and add 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 inquire into III the Original, and Divine institution of things. Hath God put his stamp and seal upon such a Custom? Its there a Divine superscription upon such a religious Rite? This would be like pulling of the scales from the eyes, and make them weary of Egyptian darkness. 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 knowledge of God out of his word, arising in the heart of a Man, would like the light quickly dispel this darkness. 4. It its 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. IV. Hence where these Customs are introduced, there the Doctrine of Merits and Freewill, and of human satisfactions, are vehemently asserted: Now the main scope of the Scripture its to pull down this pride of man's heart, to empty him of all righteousness and worth; to make him to see Christ's fullness, and his emptiness. O, How fare was Paul from thinking of any satisfactions, or Compensations, who admireth that Evangelical Grace so much vouchsafed unto him a most grievous sinner! The Godly heart cryeth out with the Centurion, he its not worthy Christ should come within his roof. 5. The work of this external adherent holiness its very easy. It its no greater V, labour or trouble to besprinkle themselves with so much Holy water, to be anointed with so much Oil. If this were all that Christ required of those that would be saved, hell would be empty. But to what purpose are consecrated Crosses, and Sannctified Beads, if thy tongue, and eyes, and who'll body be not also sanctfied. The Papists they give this reason, why so many turned Protestant's, because (say they) Protestantism chalks out an easy way to heaven, it its but Believe, and all will be well: but Popery holds out a more pleasant and suitable way to flesh and blood; for what burden its there in heaping up many Ceremonious and superstitious actions? The mortifying of one sin, the crucifying of one Lust, will be more heart-ache and trouble to flesh and blood, than a thousand such Traditional services. Secondly, Well than, it may easily be granted, That such petty ridiculous sanctities that are by men's commandments, may be no more than dung, yea, an abomination unto the Lord. But what shall be thought of those holy Duties which God hath appointed: there its holy praying, holy hearing. These holy serevies which God himself hath Commanded, Doth not the constant, and diligent use of these sanctify a Man? No, these are not barely to be relied How the constant and diligent use of God's Ordinances, do not sanctify. I upon. For 1. These duties do not sanctify, except thou be first sanctified inwardly. Prayer doth not make thee holy, but an holy prayer proceeds from holiness. These duties do than only increase, and add to our Grace, when they are the exercises and effects of a sanctified life within us. A wicked man who its spiritually dead in his sins, can no more pray after a spiritual gracious manner, than a dead man can speak or breath. Do not than mistake in this business: these religious Duties are called holy, not because they sanctify every one that appeareth near to God in them; but because God, who its the object of them, and on whom they are terminated, its an holy God, and because they increase holiness 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 II in those duties he commanded, and yet refuse to be washed from their sins. This its 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 manner: They would hear, yet do nothing, Ezek. 33. 32. And thereupon God disdaineth their Duties; God accounts of them no more than as heathens, and the vilest of men: And do we not need such Prophets again, to awaken our people? May not we say? The burden of the Lord? the burden of the Lord. To what purpose are those multitude of Duties? Wash ye, and make ye clean, and so will God accept you. What a ridiculous thing its it to comfort thyself 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 its the holiness of the Covenant 3. The being exreanally in Covenant with God, how it Sanctifies, and how it doth doth not sanctify a man. under which all pass that outwardly profess God to be their God, and accept of Jesus Christ to be their Lord. This its the highest holiness next to that of Sanctification, and true Godliness: Now because this its a controverted point, and many who confess an outward covenant-holiness that was Typical among the Jews, yet deny any such federal holiness in the New Testament, and therefore say all the holiness in the Gospel, its a Moral real holiness; we must be the more tender what we deliver herein. And 1. Consider, That God who its the supreme Lord and Governor of all, that I might deal with man only in an absolute way, as a Lawgiver, man being his Creature; yet such its his gracious goodness, 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 its that which the Scripture 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 express the privilege, and great glory of this condition, to own God for our God; so that thereby his wisdom, his power, his goodness, all its 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 its dispensed in an external, and visible administration, by II the Word and Sacraments. The preaching of the Gospel its the solemn promulgation of this Covenant, and invitation to enter therein: The Sacraments are seals to ratify and confirm this holy and sacred agreement. Now because all know not the work of Grace, to whom this Covenant its externally administered, hence ariseth that necessary distinction of an external Covenant, and an internal. The external Covenant its that whereby in an outward visible manner God doth own a people, and they externally profess their owning of him; but yet in their hearts and souls they do not steadfastly 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, working in their hearts all those gifts and graces promised in the Covenant, as regeneration, remission of sin, adoption, and the like: And in this sense only the truly godly are in the Covenant, and they are only God's people, and he their God. This distinction of a Covenant into outward and inward, its not a distinction of a Genus into it's Species, so much as a distinction of a thing into the several administrations and dispensations of it. If Adam had stood firm in that state of integrity, there had not been this distinction of an external and internal Covenant: for all than would have been godly; and the outward dispensation of God's love would have been to none, but those that were indeed his. But since the fall, even in God's own garden, there are weeds as well as flowers, there its Chaff as well as Wheat in his Floor: and therefore some are partakers of the Covenant only externally, some both externally and internally also. 3. By reason of this external and visible participation of the Covenant. All III those who live under it, and do not apostatise, or absolutely revolt from it, have a kind of external Covenant-holiness, and in opposition to Heathens and Pagans' or Apostates may be called holy. This its indeed greatly doubted of by some; but if we consider the Scripture, God doth own a people for his, though not inwardly godly, as long as they externally own him, and do not plainly renounce his Worship and Service. It its true indeed, if we speak of spiritual and gracious Communion with an enjoyment of God, so they are none of his; but we now relate to an external society only: Thus the Jews, though they were false and hypocrital in their hearts, yea full of many a●ominable ●mpieties, yet God owned them as his people, till the conjugal bond at last was wilfully and perfidiously violated 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 sins. Hence the Heathens, Ephes. 2. are said to be strangers from the Covenant and commonwealth 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 glory, i e. The Ark and outward testimony of God's presence, and the Covenants, and Adoption. They were all in Covenant, and so outwardly the sons of God; and therefore God by the Propht complaineth that they had taken his sons, 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 external holiness; and therefore sometimes 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 children of the Kingdom, should yet be cast forth, M●t●●. 12. Under the New Testament, that such an external, visible enjoying of the Ordinances doth also bring a kind of external holiness, which Heathens and Pagans' have not its apparent first by that place, 1 Cor. 〈◊〉. Else were your children unclean, but now they are holy. What holiness can this be? First, it cannot be a civil holiness, as some would expound it. That its, 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 lawful and val●d amongst them. The● secondly, Holiness cannot be understood of true inherent holiness, 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-holiness, whereby 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 holiness; that its, 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 inward grace and sanctification in him; yet he its said to be sanctified by the blood of the Covenant. How was that? not really and in truth; for than he could never fall into that unpardonable sin: but externally and in respect of the outward enjoyment of the Gospel, with their profession of obedience thereunto. And hence it its, that the Apostle writing to all Believers, to all Churches which he had planted, he giveth them the title of Saints: especially we are to take notice of that expression, 1 Cor. 1. 2. To them that are sanctified, called to be Saints. The Corinthians (you know) were many of them taxed for grievous and dangerous crimes, both in Doctrine and manners; yet he styleth 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 denied him. Besides, those titles shown what they aught 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 its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called Saints, but this its needless; for in the first Verse Paul its said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called an Apostle; which necessarily denoteth his Apostleship to be the end of his Calling; as Saintship its the end of ours. 4. The offer and tendering of this Covenant its not enough to make a people outwardly holy, but there must be an outward and visible accepting of it. The Gospel IV. hath been preached to many people, who yet rejected it; and therefore not taking the Covenant, continued still in their natural pollution and uncleanness; and this its necessarily to be pressed upon you: for most Christians know not, or attend not to what they do. There its none of you who are Baptised, and own the title of Christians, but ye have entered into a Covenant with God, you have promised to be his, you have resigned up yourselves unto him, as your Lord, whose Laws you will obey. Thus as many as are baptised, are said, To put on Christ Jesus, Gal. 3. 27 That its, their external profession, and Sacramental obligation, 1 Pet. 3. 21. That Answer of a good Conscience its an allusive expression to Covenants and Contracts which are mutually made between parties. O than, that all you who glory in your Baptism and Christianity, and thereby in a kind of holiness, would remember what those stipulations were? Were not those engagements to ●enounce the devil, to forsake all wicked ways, and to cleave only to him? Because you entered 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, real, and practical holiness, and amendment of thy life. First, This holiness its but titular and nominal; and although it be of some dignity I and privilege, as it was to the Jews, to have the Oracles and promises belonging to them; Yet it its not advantageous to the chiefest and most necessary good, which its the enjoyment of God, and eternal happiness. Now as in all other things the name doth not satisfy without the reality, the name of richeses without r●ches; the name of health without health; so neither may the name of Sanctification, without the thing itself. Put not than any confidence in this, that thou art under God's Covenant, thou hast given up thyself to him in Baptism, thou wearest this Badge and Mark; for all this its but a shadow and no substance, till thy affections and conversations be made really holy. Secondly, This covenant-holiness will not serve, because it doth but aggravate II and heighten the wickeanesse of those who being under this bond, yet walk contrary to God. God will proceed against thee as a perfidious violator of that holy Covenant thou madest with him, for thee who hast thus entered into Covenant with God, and brought all thy Children under this relation, to perform no Covenant-duties; how unpardonable its it? Therefore God doth greatly complain when his people are no better, and walk no more holily, than 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 Paradise continued not faithful to God, so the Israelites brought into a rich and plentiful land, flowing with Milk and Honey, broke those holy bonds they were tied in to God. But we rather take it as Rivet, They, like men, that its, 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. O how truly may this Text be verified of too many Christians: Like men they transgress God's Law. Use of Instruction. How prove men are, though it its very vain, to have hopes in a false sergeant Sanctification. In Popery the greatest part of their religion Use 1. its placed in holy Images, holy Temples, holy Ceremonies; as if these things did sanctify them. And although Protestant's are generally delivered from this blindness, yet how do they lean upon external Signs or Badges of holiness, because they partake of an holy Baptism, have a covenant-holiness, which also its communicated to their Children, how ready to be puffed up with it! O but none of these holinesses or sanctifications, its meant in that place. Without Sanctification no man shall see God: And, Be ye holy as I am holy. Attend therefore to that which its true Sanctification, that to which the promise of grace and glory its made. Use 2. To rebuke sharply all profane and ungodly persons, that yet are under the names and Titles of Christians, and sanctified persons, O the Justice of Use 2. God will fetch thee from these very Altars and condemn thee. How can the patience of God any longer bear with thee, in the profession of holiness, (for so thy Christianity its) to be wicked and unholy. Many times hast thou been admonished herein; tremble at it, and know, the seasons and opportunities of getting holiness will not continued always. SERMON LXV. Comfortable Directions to poor Doubting Christians. 1 COR. 6. 11. But ye are Sanctified, etc. I Shall conclude the work of grace at this time expressed in the Text, under the notion of Sanctification, and that shall be by handling some practical cases which may justly be propounded by a godly sanctified heart, for seeing this its the evidence of our election, and justification. No marvel, 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 I Whether from common gifts of the Spirit a man may not conclude grace to be in him. sanctification in me? There were in the Primitive times extraordinary gifts vouchsafed by the Holy Ghost, according to the promise of old, joel 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 flesh, but the gifts of God's Spirit; such as believing for a season, joy in the word preached: illumination of mind, tasting experimentally the sense of God's word, in which the Apostle saith, They are partakers of the Holy Ghost, Heb. 6. May we not than, where we feel these things in ourselves, or see them in others, conclude there its the work of sanctification? To this in the first place I Answer, That amongst men, who judge by outward appearance, Answ. He may not and cannot try the hearts and reinss, which its God's Sovereignty, 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 sweetness 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 do put such an esteem upon them; therefore they that have such gifts do easily persuade themselves that they are sanctified also. But these gifts of God's 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 Reason. 〈◊〉. members of Christ. As those Hebrews 6. which the Apostle speaks of; and therefore 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 judas, the foolish Virgins, the third kind of hearers, such are compared to Swine washed; though washed, yet Swine still. O than 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 sign of Sanctification. Here may be light, but no oil; and therefore though it be our saying ordinarily; Such an one its an able Christian; Why so? because of gift in Prayer, ability to speak in divine things; yet that its not so. He its an able Christian, who its strong in the works of Sanctification, who its able in believing, in heavenly mindedness, in humility, in uprightness and sincerity of heart. If ever the Professors of England needed any truth, they aught to give diligent heed to this: For how its that which its indeed true godliness neglected, and curious Disputes, and needless Controversies exalted in the room thereof! Secondly, These do not sanctify; because a man that hath these gifts of the Holy Ghost, its still carnal and unsavoury, improving them wholly to carnal and 2. corrupt ends. It's commonly objected by Arminians, and others, when we say, That an unregenerate man its wholly flesh, and altogether corrupt: and yet may have many gifts of God's Spirit: how than can they be wholly corrupt? Are those gifts of God evil? and its answered, The men are altogether corrupt and carnal, though some good gifts of God be in them; for they improve all these to a sinful end, for self-advantage one way or other; even as they do the external Gifts of God, Richeses, Honour and Glory: so that as by these they are not made holy, but their corruptions are more drawn out by them: So it its here, they are not made holy by these Gifts and inlargements, but rather internal and soulcorruption its more strengthened thereby, But I have spoken at large, that the common gifts of God's Spirit are no evidences of grace. A second doubt therefore may be, what a true godly man, who its indeed sanctified, should do, when he finds no evidences of his sanctification. All II What a truly sanctified man should do when he finds noevidences of sanctification. the Sermons he heareth preached about it, put him into fear and tremble of heart: for alas! he goeth home, and looketh in his soul, compareth himself and the symptoms and properties of sanctification together, and OH the disproportion he presently discovers! Insomuch that he hath little joy in himself, and none knoweth but his own soul, what sad temptations, and heavy anxieties of spirit he lieth under. To Answer this: First, it cannot be denied, but that even a sanctified person Answ. 1. may be in great darkness, and heavy blackness 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 hypocrisy. 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 thereby, Psalm 88 15. This its no new thing, for a child of light to lie and walk in darkness; for a child that its 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 humbly 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 conclude the contrary, as if it were godliness, and the too much following of Sermons, and the means of Grace, made them so. But o miserable deluded souls, to fall at such stones, and to harden themselves in wickedness by that, which should indeed humbly 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 its not fit to judge, nor can he pass righteous judgement. A man in the dark cannot see his face in the glass, nor in muddyed and turbulent water. Thou art sick, and we see Physicians themselves, though never so wise, will yet hardly venture to be their own Physicians in dangerous diseases, but require the assistance of others; Christ himself had an Angel to help him; The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Scripture its both to exhort and comfort, because comfort its not received in a gracious heart, but by frequent and daily exhortations. Do not than regard thy own thoughts, and thy own determinations. It's said Abraham staggered not through unbelief, Rom. 4. 20. That implieth, that there are temptations, which do as it were give a man a great blow in the head, making him dizzy and staggering. Now as a man in such an unexpected blow knoweth not what he doth, nor understandeth himself; so neither doth a Christian in such temptations. Remember therefore thyself in this black condition: Say, I am not wise enough, nor able enough to judge myself. 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 2. to cast thee in this darkness. This was David's case after those foul enormities; than 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, Psalm 51. Wonder not than if such foggy mists raise so great a darkness, that it obscure the very Sun. Thou desirest impossibilities; thou wouldst have evidence of sanctification, when its evident thou dost not mortify thy sins; Therefore repair that crack in thy building, that leak in thy Ship. David in another Psalm 32. speaketh also that he had no quietness in his bones, till he had confessed that sin which troubled him. Do not than deceive thy own soul; till thou hast put that Dalilah away from thee, never think to enjoy the joy of the Lord, which its thy strength. Thirdly, It may be thou dostnot distinguish between the presence of Grace, and 3. the power of it; between weak graces and strong graces. And that which its little, or which its not to thy desire and mind, thou accountest nothing at all. A little infant hath a man's nature in him, as well as he that its grown. As it was in the building of the Temple, they were not to despise the day of small things; so neither its a godly man to contemn or disregard the beginnings, and the small things of grace. Our Saviour would not despise the smoking Flax, and wilt thou? Take ●●ed therefore of thinking thou hast no evidences, because they be imperfect and weak: One spark argues fire as well as an who'll flame. The child of God while he looketh to the rule, and considereth what he aught to be, never remembers that the conformity to this rule its more or less in those that believe; so than though thou art in the lowest form, yet thou art still in Christ's school, and needest to look backward for what hath been done, and forewarned for what remaineth to be done. Fourthly, remember the evidences thou hast enjoyed formerly. This its a special 4. 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 thankfulness acknowledge the good things God wrought for thee; let not than the present darkness 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 thyself to be in the state of sanctification, thou are still: whatsoever thy present fears may be to the contrary, God its the same, Christ and the promise continued still the same. Think than 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 5. not find such marks of grace, yet if there be earnest desires and strong groans after these, there its grace begun in thee. These sprouts cannot be, but where sanctification its. Hence it its, that those who hunger and thirst after righteousness are said to be blessed, because they shall be satisfied, Matth. 5. Though therefore corruptions are potent, they bear thee down, earthly affections, immoderate passions are prevalent over thee; yet because thou pantest and breathest after more grace, this its an argument of spiritual life in thee. Paul that complained of the Law of sin within him, found also the life of Grace within him; so that as long as thou dost not willingly give up thyself to sin, and obedience to the lusts thereof, here its no matter of dejection, but encouragement, Paul and others have in this manner been exercised. Sixtly, If thou hast no comfort from sanctifying grace, than make the more of justifying grace. God many times hides those works of his in us from our own eyes, 6. that so we may the more esteem his grace without us. The hungry will prise the Honeycomb, and the sick the Physician. Those that sit in darkness, they long for light. Thus David, when he was in many sad and spiritual exercises, gets into this Ark, in the midst of those waters that did overflow. There its a time when God will put a christian to the life of faith, and make dependence and adherence the greatest honour a Christian can bring to him; and this its most eminently seen, when to his own sense and feeling he its a barren Wilderness; the sense and discovery of grace in us makes much indeed for our comfort; but dependence on the promise and adherence to it, even while we are ready to sink and to be damned, its the greatest honour to God. Seven, Consider this also, that as the heart its very deceitful in a presumptuous man, flattering him upon false grounds to believe in God; so its as deceitful in a 7. tempted Christian to make him doubt of all things, fear all things, to regard his sins only, and not his graces. How prevalent the deceit of heart its in Pharisaical men, its evident to all the world; for how confident and bold are such? When have they any fears or doubts about their condition? When do they ever say, It may be all this its 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 uprightness and sincerity of his heart: Say than, I have a deceitful heart in my fears and doubts, as well as presumptions. Eighthly, Know this also, That it its a great and grievous sin to deny the works of God in us, to betray the uprightness and integrity of our hearts. You see 8. job stands like a strong Oak against all the viosent blasts that are upon him: He its a man outwardly and inwardly afflicted, and that by extraordinary judgements from God, which made his godly friends conclude, that certainly he was an Hypocrite, God did not use to give such extraordinary blows, but where there were great faults: now see how resolute job was in all this, He would not part with his integrity till he died, job 27. 5. As there its nothing wherein the devil doth more desire to shake thee, than in the integrity and truth of thy grace; so in this thou oughtest to be the more peremptory, and its no presumption; but great unthankfulness, not to acknowledge God's gifts in thee. Besides this its a bearing false witness 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 darkness, not knowing what to do or think, yet humbly thyself under God's hand, give not way to fretting impatience, 9 entertain no hard thoughts against God and his proceed: Say, OH Lord, if I should never see good day in this world. OH Lord, though thou shutest 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 its thou (Lord) that dost it. Thus if we would follow Peter's Exhortation, To humbly ourselves under his mighty hand, than he would exalt us, 1 Pet. 5 6. It its indeed very hard to rebuke those roar of the soul, to quiet those tempests and waves; we see what sad effects they had upon job. Into what horrid passions he breaketh out; and when he was reproved for this, (OH faith he) if your souls were in my soul's stead, you would do as I do. Well, the stouter the Adversaries are thou grapplest with, the greater honour it will be to conquer; if it be a Goliath, than David will be more exalted. Lastly, if thy temptations be thus violent, that as hitherto thou art persuaded thou hadst no grace, yet from this time begin; it its 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 its spending, and night its coming on; so that though thou shouldest grant, that all which hath been done by thee, hath been in Hypocrisy, and on false grounds; yet now begin to lay the first stone in a good foundation: Say, OH Lord, Let all these fears, all these doubts be sanctified to me, to make a sure work: Qui nil dubitat, nil discit He that doubteth 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 III Encouragements to those who found Sanctification in them but in a low degree. like Absolom from David's face. What encouragements may be given to that Christian, who finds indeed Sanctification in him, but in a low degree, he its a Babe, a child, not a grown man: now to such an one, no comfort aught to be administered, 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 its behind, and makes fast on to what its before: so that to grow in grace its a necessary duty, and we aught to be carried on to perfection, Heb 6. Yea it many times may give ground of suspicion to God's people, whether they have grace in them, or no; because they are at such a stand: yea not so well, but sometimes in decays and great dulness; so that if the increase of richeses 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 lest degree of sanctification upon thee, 1. he hath done more unto thee than if he should give thee all the glory and honour of this world. To be rich in faith, though poor in the world, its better than to be rich in the world and poor in faith. O than with what thankfulness shouldst thou admire God's goodness to thee? Hath he given thee but this little Mustardseed of Grace? Hath he but begun this great work in thee? This its happier and more excellent than all the outward advantages of the earth. It's a woeful thing to have our portion in this world. As Ishmael 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: rejoice than, and be exceeding glad, all you who found but the very first fruits of this happiness. Secondly, The promise of justification and pardon its made unto the truth of 2. Grace, not to the measure and degrees of it: The little hand of a Child, may hold a Pearl, as well as a Giant's hand; so that though thou hast not as much grace and godliness as a Paul, or a David, yet thou mayst as comfortably apply the Covenant of Grace to thy soul, as they did. It's not, he that believeth thus much shall be saved, but he that believeth, John 6. 35. Thirdly, Thou who art weak, yet seest this and be wailest it, hast this advantage, 3. 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 foully, when less shrubs stand still. The more eminent a Christian its, the more danger he its in, of pride, and self-confidence, and thereupon they fall more foully; but the little child, that its afraid to go, will not let the Mother's hand go, its kept from falling. Fourthly, The weaker thou art, in some respects God hath the more care and 4. tender respect over thee. Christ will not quench the smoking Flax, Mat. 12. 20. The husbandman its 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 its no Christian so weak, but he may some way or other do God 5. much service: and this he should comfort himself in, as the greatest honour he its capable of. The Apostle often useth this similitude of a man's body, and showeth 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 privilege of Sanctification. If there be any honour, any happiness, any excellency, it its in this: Thou art not fit for any Use. holy duty, for any religious approach unto God, without Sanctification. Thy Christianity, and the doctrine of Christ obligeth thee unto it. This its the proper and peculiar benefit that its in Christ's Church. There its no holiness among Heathens, no Sanctification without the Church of God: well, though now thou art a profane despiser, and it may be an opposer of holiness, yet one day it will be in request, when Richeses, Honour, Greatness will do thee no good. Consider, this its 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 happiness, to have an inheritance among them that are sanctified. Acts 26. 18. Holiness its promised under the Gospel to be in a large measure. Zech. 14. 20, 21. Every Vessel shall have Holiness unto the Lord: An excellent Promise to be improved by us. SECT. IX.. Of the Work of Grace, under the Notion of Conversion, or Turning unto God. SERMON. LXVI. Showing that the Damnation of Wicked Men its 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 die OH 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 its one of the most frequent words in the Scripture to denote that duty. For the better opening of the words upon which I intent to build this discourse, we may observe God himself inditing a Sermon for Ezekiel the Prophet to preach, wherein there its, 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 Chrysostom's wonder, if any spiritual Officer, who had charge of souls committed unto him, could be saved; for if a man its 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 wand'ring Shepherd! Another part of his duty its, to vindicate and justify God; for the Jews quarrelled and repined at God's providence, as if his ways were unequal, or as if God did delight in the destruction of men, yea, though they turned from their wicked ways. Now my Text its an Apology unto that calumny, where the clean contrary its confirmed by an oath of God himself; who though he cannot lie, and so his word its 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. OH beatos nos quorum causâ Deus jurat, O miserrimos si nec juranti Domino credimus, Tertullian. Now this Text its frequently urged and debated upon in the matter of Reprobation, corrupt Teachers concluding from hence, that there its no Election 4. or Reprobation absolutely, because God doth seriously will every man's life, and no wicked man's death. Some answer, that this place its wholly impertinent to that question; for (say they) the Prophet speaks not here of eternal death, but temporal, and that which its by the violence of the sword: And (say they further) the antecedents and consequents do evidently show, that the sense its, 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 persuaded themselves they turned to God, and yet their calamities were not taken away: This its 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, etc. 1 Tim. 2. 4. Than the answer its 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. God's Approving will its carried out to the objects, as good in its self; but God's Effective will its, when he intends to bring a thing about. God had an approving will, that Adam should stand, therefore he gave him a command, and threatened him if he did fall; yet he had not an effective will, to make him to stand, for than who could have hindered it? Thus Christ's 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 itself was approved of and commanded, and he as the Minister 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 its in its self, that the Jews should be converted; how distasteful and unpleasant 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 than are not all converted? Who hath resisted his will? but I intent grapes, and not thorns; practical, not controversal matter from this Text. The first Observation its, That the damnation and destruction of a wicked man, its unpleasing to God, its not that which he delights in. Observe. Before I open the point, you may object one known and evident place (there being many others also equivalent to it) Prou. 1. 26. I will laugh at your calamity, Object. and mock when your fear cometh: This argueth their destruction was pleasing to him. Hence judgements upon the wicked are compared to Sacrifices, because 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 Answer the sinner's misery merely, and as sin brings it, so it its displeasing to God; but as it its an act of justice punising the impenitent for his wickedness; so it its well pleasing to God, for he its 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 man's misery; yet as he its a just Judge, so he delights also to have justice done: but this its handled in controversies Let us see wherein it appeareth, that this its not well pleasing to God; and that therefore the who'll fault and blame of a man's perdition, its wholly on his own head: First, God's unwillingness to damn, its seen in the original and primitive institution 1. Arguments to prove the point. and creation of man: He made him after his own Image; endued him with all sufficient power and ability to persevere: There was no spot, or blemish, or defect in him, only he was mutable, and might Apostatise from this happy estate, if he would: Seeing than God withheld nothing from him, that might make him happy; and in him he covenanted with all mankind, intending the like good to them; hence it doth appear, how well pleasing it was unto God, that man should continued in a state of holiness before him: Sin than came into the world, and by it death through Adam's voluntary transgression: There was no Antecedaneous decree from God, necessitating him to sin: It was his own wilful choice, and that when he knew the penalty to the contrary; but yet so, that God's permissive decree of his fall, did precede, though not necessitating: If therefore sin had been inbred in man's heart at first, as it its now since his fall, than the cause would have been imputed to God; but than he had that privilege of power to do that which its good, and to withstand what its evil. Secondly, God's unwillingness its seen, even since man's revolt; For whereas he Reason 2. might have dealt with us as the lapsed Angels, who are left without any remedy, 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 man's recovery are divers: I The means God hath appointed for man's recovery. 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 perfection of the senses, should melt thee always into good. Again, because naturally we are slavish, and so moved rather by judgements than mercies; rather driven with whips, than 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 Physician doth not willingly put his Patient to torments, but for his good: Thus it its here, God seethe all his love upon thee will do thee no good, thou dost abuse it, and grow wanton under it, therefore 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. OH than know, there its 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. External, II are the Scriptures, and the preaching of the word of God. As where the Sun shineth, that its to give light and life; so where the Gospel ariseth, that its to beget spiritual and supernatural life: The word of God therefore, and the preaching thereof, its compared to all effectual and energetical things, to Musterd-seed, to Leavens, 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 harken and be obedient? It its 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 witness 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 mankind, its a mystery too deep for us to wade in: God's 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 under the sound of the trumpet, that are awakened, and reminded every day of their transgressions, to such as these God discovers, how unwilling he its, 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, instructed thee, but thou wouldst not! Than there are internal means, of which anon. Thirdly, God's pleasure in the conversion of wicked men its seen, by those pathetical and affectionate expressions, which we see the Scripture useth; which do not Reason 3. only argue God's will, but the height and strength of his will: As here in the Text; First, God's Oath, As I live (saith God;) than 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, O 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, O that thou hadst known the things that belong to thy peace, etc. Luke 19 42. The truth of this also will further be amplified, if you consider what zealous and importunate Messengers his Prophets are: We beseech you, and entreat 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 consistency of these things, with an absolute Election, in the sense that the Orthodox maintain it, and not which their adversaries calumniously fasten upon them, See in Controversal Writers. Fourthly, That the death of a wicked man its displeasing to God, appeareth, in that sin, which its the cause of death, its the only evil hated by him, and that only which Reason 4. he hath decreed to punish to all eternity: Thou art of purer eyes, than to behold iniquity, Hab. 1. and, God its angry with the wicked every day: He that commands us to hate it, how much rather must he himself loathe it? God therefore its not the author and lover of sin; for Non est author ejus, cujus est ultor, He its not the Author of that of which he its the Avenger: How than can God delight in thy damnation, when the cause of it its so abominated by him! Indeed (as you heard) seeing damnation its an act of Justice, and so hath the nature of good, God doth delight in it; but as it its rvine of the creature by sin, so it its not acceptable to him. Fisthly, God's unwillingness that the wicked should perish, appeareth in those internal means, and inward works of God's Spirit, that are vouchsafed to many: Reason 5. God thinks it not enough to give the word, and the ordinances, and thus outwardly to knock at the door; but he also opens the door in some measure. Hence come those convictions of Conscience, those illuminations of the understanding, and many such secret motions of God's spirit, that if possible, the soul might at last bewail its sins, and turn unto God. It's true, thus far God doth not go with every one, neither are all admitted unto such favour, 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 applied, argue the greater obstinacy, and judgement of God upon them. Now to all this, there its one grand and main Objection; which its, If God Object. do thus will and delight in the conversion of men, If those invitations are serious, and so pathetical, Why than doth not God change the hearts of all? why are not all converted? why are any damned? Answ. To this there its a true Answer and a false Answer returned: The false Answer its 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 its to put all the glory of man's 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 its not the awakening of a man asleep, but the resurrection of one that its dead: Therefore the true answer its, 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 its on purpose handled, and the Apostles conclusion its, On whom he will, he showeth 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 launching further into this Ocean, than the Scripture its a star to guide you in. Secondly, Though God doth thus will the salvation of sinners, yet he its also a God of Sovereignty, and Power: None may prescribe to him; he its of boundless 2. 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 human 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 Use. 1. perish in their sins; Who may be blamed but thy own self? Although we have it from Adam; to lay our sins of from ourselves, yet these figleaves will not cover our nakedness; for to God thou canst not impute thy rvine: OH Israel, thy perdition its of thyself, Hosea 13. 9 Let no man say, when he its tempted, that he its tempted of God, for he tempts no man, but every one its led aside by the lusts of his own heart, James 1. O thou! that in this life time slatterest thyself, thy sins must not be owned by thee, none may put thee in mind of what thou art; when God shall at the day of judgement, discover all hidden things of darkness, than it will be manifest, thou, even thy own self, hast undone thyself: 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 find his power in punishments, who have despised his grace and mercy in offers thereof, Austin. Neither may you excuse yourselves, by casting your sins on Satan; for although he be a Tempter, and doth continually suggest corrupt lusts unto thy heart; yet this its only 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 people, put their iniquities of 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 providence about the sins of men, he its not an idle spectator of them, but yet he doth not infuse any wickedness into men; that they have of themselves, only God may guide and order it to wise ends, and 'cause it to run down what channels 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 Use 2. repentance; For how shall any mouth be opened for thee? who shall pled for thee? What excuse hast thou? Consider, that God desireth thy conversion, who doth not need thee, who can be honoured 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 only, he its not bettered by thee, nor made the more happy, than 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 honour, and glory, though I be a castaway? 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 loathsome in their own Use 3. eyes, and because so, therefore they think God will not receive such Monsters into his presence: O, they say, though God take pleasure in the life and salvation of others, yet he will not surely do so to me: But OH this Text, should be sweeter than 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? dost thou renounce thy lusts? Than be not afraid to come, Those that come to him, he will in no ways cast of: God saith, Why will ye dye, OH house of Israel? Do thou turn the Text, and say, Why shall I dye, OH 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 than death itself. Use 4. Of direction unto Christians, under all their miseries and troubles, not to repined at God, but to blame and humbly themselves. The Jews here, had the Use 4. devouring sword come upon them, which did cut them of father and son together; now they thought God's ways were not equal herein: And thus Solomon, The wickedness or foolishness of a man, perverteth his own ways, and than his heart fretteth against the Lord, Prou. 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 untowardness, we should not have so many stripes and scourges from him: O this its an excellent way to humbly ourselves in the dust; why should a living man complain for the punishment of his sins? Lam. 3. SERMON LXVII. Diverse 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 evil ways. THis Text hath informed us how unpleasing the death of a wicked man its to God. We now proceed to the inference made from that proposition, Therefore the wicked should turn from his evil ways. Turn ye, turn ye. The ingemination 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 necessary work, conversion or turning from sin. As Satan and the Angel did once strive about Moses his body, So now the great controversy between God and his Angels, and the Devil and his instruments, its about a wicked man, whether he shall still be kept in the bonds or chains of sin, or whether he shall be loosened from them, and set free to walk in God's Commandments. I shall, because of the usefulness 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 evil ways, its necessarily required Doctr. to an happy and eternal 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 its 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 its the King of terrors. We use to say, such a man its so earnest and busy in that matter, as if life and death depended on it. To be sure, such aught your cares, prayers, and endeavours to be about the avoiding of sin, and cleaving to that which its good; for life and death are in these things. O 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 ourselves, its a metaphor Introductory considerations. 1. taken from the outward situation or position of bodies, and its applied sometimes to things, sometimes to persons. To things; so God its said to turn joy into laughter, and to turn the captivity of Zion: unto People, and sometimes it its applied to God, when of angry he becomes loving and propitious unto men, when they leave their lusts, and turn to him, both are comprised 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 its endless to name them; so than as bodies, are said to have such a local 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 its with the soul, the affections of the soul are its feet, and when it turneth from God, the back its turned upon the Sun; and in that posture he continueth, till by faith and repentance he be turned again. Consider therefore in what posture thy soul its, 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 its with our souls. Secondly, As by sin we are thus turned from God, which its terminus a quo, so the Creature, and the lusts of sin are the terminus ad quem, to which they turn. Conversion 2. its a motion; Now in all motions, there its the term from which, and the term to which. Thus in the motion of the soul to sin: The term from which, its God; the term to which, its sin: and the contrary its, when we turn to God; so that if there were no other arguments, this might easily persuade us to come out of that custom and delight in sin, which we have been used unto; for how reasonable and happy its the change, to leave sin, that hath guilt, torment, condemnation, and all curses in it, and to turn to God, the fountain of all happiness and joy! O, we might think, that all the violent temptations of sin, 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, implieth thus much, That while we live in sin, we make sin our Lord and Master; and therefore follow 3. that, turn up and down after that, as the Servant after his Master: but when we cast of these transgressions, than 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 go 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 do they in obedience and affections after the commandments of God. Now this service and obedience to the lusts of the flesh, its a tedious and toilsome life indeed, though to the corrupt heart it may seem otherwise: Come unto me all ye that labour, and are heavy laden, Matth. 11. 22. A man that turneth into the way of sin, its like a traveller that should turn into a way full of Quicksands and Bogs, and dangerous Precipices, having also a soar and intolerable 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 its easy. Quest. How wicked men that are in cruel bondage to their Lusts can be me●ry. Answ. First, They are ignorant and foolish; their eyes are put out; and mad men cannot apprehended the danger they are in. Secondly, sin its a connatural and suitable object to their depraved affections; and so they swallow down sin, which its like honey in the mouth, though it prove Gravel in the belly. O than that all wicked men would have those repenting resolutions, as the Prodigal, I will leave my Husks and Swine, and rise, and return to my father's 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 implieth 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 its 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 its the turning the back on God. And although every sin doth not formally, and expressly intent such a disdain and contempt of God; yet interpretatively, and in truth it doth so. Aristotle saith, that contempt and contumely do more provoke an ingenuous man than real oppositions. When God would aggravate David's sin, he calleth it, A Despising of him. O than that wicked men would lay this more to heart! Thy ungodliness and wickedness thou livest in its so much scorn and contempt offered unto God, its turning the back on him. Now for thee a poor sinful Creature, who hast all thy mercies from God to put contempt on him, how unsufferable its it? and the greater the contempt its, by how much base and more ignoble thy lusts, are to which thou turnest. To prefer the Devil before God, to regard his temptations more than God's Promises; What arrogancy, and impudence its this? Did the Devil creat, thee, doth he preserve thee, did he dye, or was crucified for thee? Than if thou art so many ways obliged, and engaged unto God; yet for thee to prefer the Creature, yea the Devil before God; how unjustifiable its it? Fifthly, Because by sin we are thus averse from God. The further we go on in sin, and the more progress we make in those ways, the farther of still we are from 5. God, and our turning back to him will be a more difficult thing. The Prodigal went into a far Country, 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; whenever thou shalt return to him, thy task will be the harder. O it its seldom seen, that a man who hath all his life time been in motion and travel 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 its true of all wicked men, the greater haste they make in this world, and the more days they live, the farther of are they from God: thou art farther of from salvation, than thou wast many years ago. A sad thing it its to consider, that the longer thou livest, the less hope of thy Conversion; the more time thou hast spent in this world, the further of from happiness. Be not than 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 Apostle could say of some, Their salvation was nearer than at first, Rom. 18. but we may of many, Their damnation its nearer. Sixtly, This Conversion, and turning unto God, its in Scripture spoken sometimes as 6. our work, and sometimes as God's 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, etc. Now how can these be reconciled? If God do it, how can man? If man, how can God? Can it be God's gift and our work too? Now there its returned this answer by erroneous Teachers, that (say they) from those places its plain, our Conversion its partly from Freewill, and partly from Free grace, though God's grace be acknowledged to be the principal: The one teacheth God's operation, the other our co-operation. Thus they do not exclude God totally, yet they make him only a copartner with us in this work of conversion: But this its quickly dispelled, by those places that describe man dead in sin; and so can be no synergist with God: as also by those Texts which give the praise and glory of Conversion totally and solely to God, not dividing this glory between him and the Creature, no more than divine worship, of which God its so jealous, that he will have it alone. The true Answer therefore lieth in this; That the former kind of places of our duty and obligation, what we aught to do; They are not a measure of our power 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 aught to do; and yet this its not in vain, because by this we are convinced of our impotency, and are humbled under our infirmity; and withal 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 coworking. This its to be understood in respect of the initial 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, its 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 its rectus secundus, the other its actus primus, as they say. Hence a man its 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 its more largely to be showed. Thus than you see how those places are consistent together. Seven, This Conversion or turning to God, its either the first Conversion, or the latter. The first Conversion I call that, when we are at first translated from the 7. state of darkness to glorious light; when at first we are taken of the bitter root we were in, and ingreffed into the sw●et Olive-tree. The latter conversion its that when upon falls, or sins committed, we have in some measure turned from God again, but afterwards return. Thus Peter's recovery its 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 Kingdom of Heaven, Mat. 18. So that although there be but one main fundamental conversion, or turning to God, yet seeing every sin, especially those that are more foul, do turn remarkably from God; therefore even converted persons need daily to be further converted. Do not therefore rest in this, that thou art once converted, thou canst remember the time and instrument of it; but consider, there its a daily conversion, and turning to God requisite; Thou art to be converted from thy daily pride, daily hypocrisy, daily guile of soul, diffidence in the Promises. Some think, because of that great work, and remarkable 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 clothed in all glory, like the POMELL 〈…〉 es, that neither labour, or spin; but the word of God tells us, that there are daily corruptions remaining, from which we must constantly turn away. Eightly, There its a two fold Conversion. The one from Heathenism and Paganism or Heresies, to the true Faith and Doctrine of Christ: The other not o●ly from 8. that, but also from ungodliness and impiety in our lives. Now though the one be much admitted, yet the latter its the chief of all. We see by the preaching of the Apostles many thousands were converted; but many of these were Hypocrites, and loved the world and their lusts still. Therefore they were only converted to receive 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; It's a light matter to be converted from Heathenism, Heresy 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 Laws of Jesus Christ? This its 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 9 turn from its vain, ignorant, blind, and unbelieving thoughts and imaginations: The will must turn from its obstinacy, perverseness and disobedience: The heart and affections from their unlawful objects they were placed upon; and from all this excess, violence and immoderacy: for want of these comes that partial and imperfect Conversion to God so often condemned in the Israelites. O than sit down and think, Lord, every thing within me its averse to thee, there its nothing but its turned from he O than vouchsafe thy Grace, which will make all within me turn to thee; mind, heart, affections, and all my might: you will found that true Conver●● are very rare, half Converts and partial conversion its often; but this true, solid, and universal Conversion its in a few only. In the next place, let us consider, what goeth to the m 〈…〉 g up of this Conversion, or turning to God. And first, There must be a true and sound understanding out of God's Word, that the way we What goeth the ma 〈…〉 of conv 〈…〉 1. are in its a wrong way: That if we turn not at la 〈…〉 the end of those 〈◊〉 its in hell and damnation. A blind man, or he that walketh in the darkness can see no necessity to turn out of the way he its 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 Easie 6. L●st they hear with their ears, and understand, and be converted. That understanding its antecedent to conversion; 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 ways of sin must administer s●me wear 〈…〉 ss and trouble; else the 2. soul will never think of returning: Come to me ye that are heavy l●den. When the Prodigal its almost farnished, than he thinketh of going to his Father. When Israel's way its hedged in with thorns, than she will go back to her first husband, Hos. 3. So that if thou wouldst ever turn to God, pray thou mayst 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 lions and all curses to be in thy way, than 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 found it so sweet and pleasant: and hence God in mercy afflicts, grieveth, and continually troubleth that sinner whom he intends to convertr. This Conversion cannot be, till God hath first infused a supernatural life in a man; 3. for seeing this turning its 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 fitness, or worthiness 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, perque ipsam venitur ad ipsam, Prosp. Fourthly, It's not enough to have this life infused, but there must be the actuating 4. of it. For to turn its an action, its a motion; and therefore though a man be renewed passively by God, yet till actively he move unto God again, he its not said to turn to him: so that this conversion doth denote more than regeneration, or a new creation; for in them its enough if God hath wrought a spiritual change; but here he doth not only work to will, giving the ability and power, but to do also, giving the exercise of this power. Fiftly, This turning unto God its to be looked for in the constant and diligent attendance 5. upon the preaching of God's Word; for that its 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 God's Word. It's not human Oratory, or artificial eloquence hath done this, so much as the autoritative and spiritual explication and application of God's Word; and therefore all those who carelessly neglect, or despise the Ministry appointed for this end, no wonder they reject the good counsel of God; and its no wonder why Satan doth so rage and set against the Ministry of Jesus Christ; for this its 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 its Use 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 aught 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 ear, if there were no other Motive to make thee turn than this, that thou livest in an age, where many turn and change of things have been, this might prevail. God hath turned peace into war, quietness into trouble; why than shouldst not thou turn profaneness into holiness; security, into godly fear and trembling? O turn from sin, before God turn thee into hell; and the longer and further thou hast go on in wicked ways, know it its the higher time thou shouldst return. He goeth far that never turneth (we say) and why than its it thy obstinacy to do so? SERMON LXVIII. The Impediments and Obstructions of Conversion; And what kind 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 die OH 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 its very rare, comparatively to former times, experience evidenceth; and yet how much reason, and what unanswerable arguments may be pressed on every man's conscience? Therefore its worth the while to consider, what are those causes that make men continued in their accustomed sins, when God and his Ministers do thus importune to leave them. Now although it be true, that in every unregenerate man, there its a natural impossibility to turn unto God, and so no hopes of any man in the world, if we respect human power and strength; yet there are many, who besides this natural impossibility, have contracted on themselves a voluntary impossibility of turning unto God; so that their conversion, its not the taking away the stone of the heart, but the stones; for they have laid one upon another: We shall than examine, Who they are that have the Symptoms of difficulty to be converted. 1. Ignorant and stupid people. what persons they are, that have the Symptoms and visible Characters of difficulty to be converted, rather than 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 its plain, because understanding goeth before conversion, and its initial or introductory to it; as Isa. 6. 10. So that if there be no knowledge, there its no hope of any turning to God; therefore Laodicea its counselled to bvy eyesalve, Reu. 3. 18. as that which would be the first means to help her; and this Prayer its still to be continued, for those whose conversion we desire, That God will give them eyesalve: It's ordinarily said, As God in the first Creation wrought light, before other things; so in man, who by nature its 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 reason be naturally corrupt, and so a great enemy to God, yet there its 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 confounded 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 puffed 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 woeful and lamentable its the ignorance of most? how little its known about original and actual sin, which its their disease? and how little about Christ, who its the Physician? 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, It's 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 its 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 its, what the curses of the Law are, how terrible God its, how few shall be saved, and such like, thou would●t not stand idle, as thou dost, but like the Hart, pant after the blood of Christ, as that after the waters: O than that God at last would persuade ignorant people of their damnable estate. To whom its the word without profit? to whom its it a savour of death, but to ignorant people? Where may the Ministers make their sad complaints, They have laboured in vain, and none believe their report, so much, as where this darkness, this night its upon men's hearts? You old men than, 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 blind? would you not heal them, if you knew any remedy in the world? but to your children's 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 2. Men that have a Pharisaical conceit of their own righteousness. of their own Righteousness and good Works; by which means, they never think of going back, for none can persuade them, but they are in the right way already: This its a generation, that will sooner dye in their sins, than ever turn to God; and our Congregations have such, as well as the former. Observe our Saviour's Sermons, and you shall find, that he did least good, upon those that justified themselves; insomuch, that he tells them, Publicans and harlots entered the kingdom of heaven, before such as they were; and again, I come not to call the Righteous, 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 Moralities, or plausible lives; but to those who are convinced of their sinfulness, and groan under it: I know it its a very unpleasing thing for a man, to be found a sinner, to judge himself and condemn himself upon that account; he had rather sit down with a false, daubed peace, and cousin his own soul, than arraign and terrify himself after that manner; but it its a vain thing to hid and extenuate, when we have to do with God; we must judge ourselves, 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 Reu. 3. 19 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 incurable, and are in the greatest danger, because they feel no danger: OH than know, That quietness and security which thou hast in thy breast, and all that 3. They who have been long accustomed to sin. confident presumption in thee about thyself, will at last be like the cobweb, not serve to cover thee, when the tempests of God's 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, than may you do good, who have been accustomed to evil, Jer. 13. 23. Hos. 9 9 When Israel had deeply corrupted themselves, than God would remember their iniquity. A man that hath been a long while given to his lusts and ungodliness: O who can give hopes that ever he will turn to God Take heed than of custom in any sinning, it its like a millstone about thy neck, it will, like Pharaoh, oppress thee, and keep thee down, that thou mayest never leave Egypt. The Devils that possessed a man from his youth up, were more difficultly cast out, than any others: The husbandman hath little hope of a crop in sowing, when the soil hath a continual want 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 its more timorous, and lesle impudent, the conscience of a man its 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 mind it not: Men given to lustful and filthy ways, have no horror upon them, after their unclean practices; and why? custom its 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, its 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 briars and thorns: These give little hopes of conversion. The ground that 4. Those that have had the means of grace a long season, and yet continued ungodly. hath often received rain, and brings forth nothing but weeds, its nigh unto cursing, Heb. 6. 7. Those that refused the Prophets, The dust of their feet was to be shaken of, in testimony against them, Mat. 10. 14. The word of God doth 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 its abated: You did for a ●●ason rejoice 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, admonishing, 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: It's a sad presage, (and yet thou hardenest the neck against all these reproofs) that Christ hath said of thee, as of that figtree, 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 obstinate, which after many remedies applied, yet continued under the power of their disease: OH than, consider how much this concerneth you! you may by your unfruitfulness and barrenness under the means of grace, make your conversion lesle possible, than that of Pagans' and Heathens. Did not our Saviour say? Mat. 11. 21. That the Tyrians and Sodonians would have showed more effects of a conversion, than the Jews to whom there had been so much preaching, if God would have vouchsafed the Gospel to them? Certainly you are in a more dangerous estate, than 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 its 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 5. Those that have accustomed themselves to rebel against the light. tempests, its 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 of, as some expound it; and certainly, this must be a desperate presage: for seeing conversion its let into the soul, by that needle of conviction; if this be resisted, and continually beaten back, what hope its left at the bottom? Therefore this its 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, than 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, engrafted in thy conscience; or supernatural, revealed by the grace of God, it its a woeful hardness, to resist any of them: This indisposition to conversion, its very common; for what man its there, that liveth in gross palpable sins, that doth not rebel against his conscience, and rebel against the light of God's word: Oh! this must argue, thou hast devilish wickedness in thee, that thou dost the things, thou knowest are sins: I say, Devilish, because the Devils have great light in their understandings, 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 proportionable to thy light and judgement; be so blessed, that when thou knowest, thou dost also: Therefore you that live under much preaching, are often in hearing, and ministerial admonitions, you had need take heed to yourselves, 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 otherwise; This its 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, 6. Those that by God are given up to the power of their sins. that are by God's 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 its more terrible, it its to be found chief in the Church of God, and amongst them, that have enjoyed 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, jest they should understand and be converted. To make the heart fat, its a metaphor from beasts, that by the fattest pastures, are soon prepared for the Shambleses; so many people by the choicest and most excellent means of grace, are ripened for this heavy judgement of a senseless spirit. Woe be it to those persons, that are smitten with this spiritual blindeness: Behold than the severity and terror 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 blind eyes, a deceived heart, a stupid conscience, let no Ministry trouble them, let no judgement awaken them: Therefore howsoever thou boastest in thy boldness and impudence in sinning, and bravest it towards God and man, yet thou art more terribly cursed than Cain, for he went trembling about under his curse, and thou goest securely in all jollity and mirth. Seven, A people of frequent resolves and purposes to amend, while judgements 7. Those that after judgements are removed, against frequent resolutions, return to their former sins again. are upon them, but when they are removed, returning to their former sins again: Such discover their inconstancy and hypocrisy 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 than for his duty! than he will let the people go, than he cryeth out of his sin; but no sooner its the rod taken of his back, but he its 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 God's soar judgements, that they sought and cried mightily to God; but let them have respite, they fall from God again: Hence are they so often condemned for hypocrisy and backsliding, 〈◊〉 such whom God would wholly forsake at last; this its 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, straits 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 Apostasy: OH than be sure to keep up all those Engagements and Obligations thou hast taken upon thyself: 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 8. Deriders of holiness. at godly and holy things: The profane scoffer, its seldom turned an humbly lover of the things he so despised: Hence he its 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 its of old ordained for them, and they are scoffers and deriders at the day of judgement, and Christ's coming. Solomon doth often sentence a scorner, for a man that shall perish in his wickedness. I know not why it its, but it falls out, that godliness and true holiness its the object of scorn, derision and contempt to carnal and wicked men: Thus David was the song of drunkards; and what its more ordinary, than to despise and deride the practical power of godliness? Now what hopes can such give of turning to God? wilt thou come and be in the number of those, whom thou mockest and despisest? wilt thou eagerly pursue that way, thou didst so deride? though this be too common, yet it argueth high profaneness. Many wicked men, as Herod, though they did not turn godly themselves, yet they reverenced and honoured it in others; And wilt thou be so arrogantly wicked, as to scorn at that, which thou shouldst renown and embrace? Who can think that these Dogs and Swine (for so the Scripture calls such profane wretches) should ever be turned into Lambs? Ninthly, As scorners are far of from this privilege, so proud and haughty men, th●y seldom are converted: The humbly and meek he will teach his way Psal. 15. 9 Proud and haughty men. These high Mountains are always barren of good: God resisteth the proud; How its that? By not giving grace to them. Pride its a divers shapen sin, it emptieth itself into many channels: There its pride of Parts and Abilities, pride about Birth, Estate, and External Greatness; which way soever pride vents itself, commonly Christ will not come into that heart, and devil there: They were the proud persons, that did not care what Jeremy told them from the Lord: The Humbly, 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 kind 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 its little hopes for such to turn unto God: The 10. Revolters. Scripture its 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 its worse than their beginning; yea, that it had been better they had never known the way of Righteousness, 2 Pet 2. 21. yet such instances of Apostasy and Backsliding, all times do sadly afford; and truly, such Prodigals, seldom go home to their father's house again: It's 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 go from us: O than! 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 companions; now thy heart its become like a dried wilderness; the world, and thoughts of the world hath choked all: O sit and tremble, jest this be but the beginning of thy sorrows. Lastly, Those are difficultly brought home to God, who are ensnared and entangled 11. Those that are entangled in wicked company. in wicked and ungodly company, who have ungodly relations, live in ungodly families: For whensoever such are invited to turn to God, than 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 than thou consultest with flesh and blood, some ungodly friends and acquaintance, and thus they hinder thee: O thou shouldst say to the dearest friend in the world that stops thee in this course, Get thee behind me Satan, for thou savorest not the things of God: Hence our Saviour its so peremptory, He that loveth not me, more than 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 friend's farewell, or bury his dead father: O than consider, that when a right eye, or a right hand offends thee, these must be parted with: The Queen's daughter must forget her father's house; when thy soul its espoused to Christ, thou must forsake all thy former lovers. Use of Examination, put thyself upon this severe and impartial trial, whether Use. 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 profane 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 thyself 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 its any hope, though there be not so much probability; yet while God hath not declared an utter impossibility, Go and common 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 burden upon me: Oh! (say) I dare not go one step further in the way I was in, I see Hell gaping to devour 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 than God; thou wilt leave the company of wicked and ungodly wretches, to enjoy God and good men: There its a necessity of this turning, that wickedness thou livest in, must be turned from, or else woe unto thee that ever thou wast born: If death and judgement find thee with them, no mountains or hills can cover thee from the wrath of God: Harken what thy own conscience sayeth, It its high time to leave of 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: O this was there happiness, they turned from their evil ways. Why do ye not take of 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 die, OH house of Israel? THe subject of the Text, viz. Conversion, its vast and large, like a living fountain that always sends forth fresh streams: We have spoken of the particular difficulties in some men's conversions rather than 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 considered. For in our Exhortations to be converted, we do not speak as men destitute of reason, and forsaken of truth: But it its even a wonder when all the Arguments out of God's word shall be propounded, if every one do not say, Arise, let us go hence from our sins. Motives to Conversion. 1. And first, The possibility of thy conversion may make thee set about it. It its not with thee as with the damned, and devils in hell. Being thou art not yet in the Grave and Hell, there may be hopes for thee. Although the last day I shown how difficult and unlikely some men were to turn to God, yet that was only 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 than cried out, Who than can be saved? But our Saviour said, With man indeed it its 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, than 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 its only in those that have sinned against the Holy Ghost, or are for ever delivered up by God to an impenitent and a hard heart. But who they are, its rather a secret in God's council, than a mystery discovered to us: so that no wicked men under any Characters whatsoever (unless those excepted) may conclude in despair, That it its not possible they should ever be converted. God doth here invite the sinners of Israel in what quality soever, to turn to God; now this its a great encouragement, the very possibility of turning to God. Ah, How justly might God strike thee dead in thy sins, sand thee with thy goar blood to hell, and leave thee hopeless and helpless? But he hath not shut the door against thee: He hath not yet bid thee departed into everlasting fire, He knoweth thee not. It should be like oil in thy bones to think such a thing may be. OH Lord, Its not my condition desperate? Its there any hope left for me? Am I not passed all favour? Its not my time spent? O, What a mercy its this? But 〈…〉 ing the possibility its uncertain, thy life its so short, time its so quickly run out, that it may be thy conversion its not possible for any longer than a day more, or a night more; than what inexcusable folly and madness will it be to defer it? It its many times Satan's temptation to hold men a long while in sin, and than to persuade them it its too late to turn to God. At first any time its soon enough, and afterwards every day its too late; but never believe that suggestion. O than, as the Husbandman ploweth in hope, which nourisheth all actions; so thou mayst 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 only the possibility, but the probability may much prevail with thee. For on God's part it seemeth more probable thou mayst be converted, than millions 2. in the world. So that howsoever many men by abuse of the means, may make their condition far worse than that of Heathens and Pagans': yet if we speak strictly in respect of the means themselves, it its far more probable thou that hast the means of conversion, shouldst be converted, rather than those that enjoy them not. The greatest part of the world sits in horrible darkness without any light: to them the word hath not come, which yet its the ordinary means of conversion; so that on God's part, and the means, it its far more likely that God wills thy conversion, rather than those to whom he sends no Prophets at all. It its true, the word its sometimes sent to harden men, and it becomes the savour of death; but this its after men have horribly abused it: and it its not the proper and genuine effect of the word, but accidental through the indisposition and obstinacy of the hearers. Well than, 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? O it its intolerable shame if any in the world turn to God, and thou dost not who art so often exhorted. Do any in the world repent, grieve for, and forsake their sins? and dost not thou who enjoyest the powerful means of Grace. Thirdly, It its not only probable, but thy turning to him its very acceptable and welcome. Thou art sure to have the door opened to thee: Never any man turned 3. to God that was put back again: Come unto me, ho, every one that thirsteth come, come and bvy without money, Isai. 55. 1. No man that cometh unto me, will I in any ways cast of, John 6. 37. so that this should be like fire in every sinner's bowels. O 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, its willing to be reconciled: this goodness 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 didst, thou wouldst not a moment longer stay from running to him: Thou wouldst not only turn, but run to him; Draw us, and we will run after thee, prayeth the Church, Cant. 1. God doth not only powerfully overrule the soul, but so sweetly inclines it to delight in good and holy objects, that when the heart hath once tasted of the goodness of God, nothing can keep it from him: Seeing therefore thy turning unto God its so acceptable to him, its so vehemently desired by him, Why should it not make thee shake of all slothfulness, and address thyself to him? Fourthly, Therefore turn to God, because this will prove thy good, and thy happiness: It makes not at all to God's happiness: God its all-sufficient, the Sun, to which the Stars contribute no light: My goodness doth not extend to thee, 4. Psalm 16. 2. If a man drink of a fountain he bettereth himself, he doth not profit the fountain: If a man see any comfortable objects by the Sun's light, he refresheth himself, he doth not advantage the Sun: So it its here; If thou turn to God, God its not made more happy by thee, he needeth not thy conversion, or thy Graces; but it its thyself only that will reap the profit. O than let this move thee, What doth this at all avail God? If I turn to him, it its my good, not his that its 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 its your God. God its the God of a people two ways, internally, when he changeth their hearts, and indeed bestoweth 5. all spiritual privileges upon them; and thus he its a God only to those that have true grace; that are the Children of the promise, and according to the spirit: but than he its a God externally to all such who outwardly own him, and call upon him: A God by external Covenant and acceptation; and in this sense he its the God even of those that are the Children of Abraham, according to the flesh only. Now the scripture makes this external 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 its a ground of Conversion; and certainly the motives are very attractive which are drawn from this: You all by your Baptism have received God as your God; to be no more the Devils, or sins, or the worlds: if therefore thou hast Apostatised, and broken this Covenant, How necessary its it to re●urn? For 1. By External Covenant, thou tookest God to be the Husband of thy soul. The Scripture delights to express 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 only. Now by thy sins thou hast turned from this Husband, and hast set thy heart upon other Lovers. Thus the Scripture doth not only call Idolatry Adoltery, and going after other Husbands, but all inordinate love of the World, or any thing therein, James 4. 5. You Adulterers, and Adulteresses, know ye not the friendship of the world, its enmity with God? Here all kind of immoderate, and excessive affections to any Creature, its Adultery: so than whensoever thou art turned from God to any sin, thou hast run from thy Lawful Husband; thou hast forsaken the true object of thy Love: its it not than all the reason in the World to take up the Church's resolution, Hosea 2. 7. I will go and return to my first Husband, for than it was better with me than now: say than, my soul hath been playing the harlot all the while it hath forsaken God; it was God, and not these that my soul promised 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 Prodigal hast left thy Father, and spent thy substance in the service of the Devil, With what face canst thou call him Father? Think of it seriously, you who live in gross and palpable sins: Its God the Father of such wicked sinners? Have they the Characters of sons, and not rather of enemies, who thus disobey him? remember than that thou hast forsaken thy Father, and by thy sins hast turned from him. Its it not time than with the Prodigal to say, I will arise, and go to my Father, and acknowledge that I have sinned against him? And Lastly, Than was he taken for a Lord and Master; for a King to rule and reign over thee. Thy Baptism was a giving of thyself wholly up to God's government, 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 Devil, God's great enemy. It its usual with Divines to say, Baptism its Sacramentum militare, a Military Oath; because every Christian being called to a spiritual warfarre, doth there swear fidelity to Jesus Christ, as the Captain of his salvation. Now every wicked man its, Proditor militiae, a flyer from his Colours, and runs into the enemy's Camp. Consider than what Rebellion and Treason against God its in every sin, after thy Baptism-ingagements; thou art a runagate servant from thy Master. Now if so, its it not requisite that thou shouldest turn back to him? Every sinner its 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 Baptism. O than it its 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 its a state of thraldom●, 6. and slavery, and our conversion unto God, puts us in a state of freedom and liberty. Of what a man its overcome, that its he a servant to, saith the Apostle, 2 Pet. 2. 19 Now than, thou being daily Mastered by such lusts, daily overcome 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 its this true of spiritual Liberty, when the son of God hath indeed made us free? Why than canst thou endure to lie in the Dangeon of sin, to be kept prisoner and Captive in the Devil's snares? And if thou sai●st, I find no t●raledome, I feel no misery or bondage in serving sin: It may be so; but therefore thy misery its far the greater: A man may desperately be sick, and yet not feel he its so: And so mayest thou be kept fast in the Chains of sin and yet apprehended no but than at all. But thou art to believe the Word of God against thy own sense and feeling; that makes it such a Captivity and slavery. O therefore pray to have this Captivity 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 of this drudgery to sin: The devil its an ●ll master; fills thee with much trouble here, and eternal torment hereafter. Seven, Turn unto God, because he will than turn unto thee, for so he promiseth. 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 its made in all God's dispensations? The Creatures are now turned when he its turned; for they groaned under him as under a burden. The Angels are now turned to him when he its turned; for they are reconciled, and take him for a fellow servant. The Scripture that its curned also; for whereas before every page did speak terror, and breath forth anger, now it breathes only comfort and consolation to such. The providence of God its now turned; for whereas before every thing was a Curse, and wrought to thy Damnation, now every thing worketh to thy good, and furthers thy salvation, Yea now God its turned, (to speak after the manner of men, though the change its properly in us, not in him) for he that was an enemy, that was angry, that accounted all thy prayers Abominations, 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 its to turn to God, for than every thing in Heaven and Earth, becomes also turned for thy good. Eighthly, Turn unto Christ, for he its the true and proper rest for the soul. You heard conversion was a motion, and all motion its at last for ●ome rest: Now all the while thy heart moveth after any sin, or Creature, as if happiness were to be found there, thou art carried out in restless motions, thou ●●●nest to one thing, and than to another, and in all there its vanity Turn than 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 its every wick●d man its 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 its 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 its not God, there cannot be full content and satisfaction in the heart: Feciste (Domine) cor nostrum, as Austin; OH Lord, thou madest our heart, and it its restless till it come to thee again: Even as the Waters that come from the sea, never cease running till they are at last emptied into that Ocean whence they came. Come unto me ye that labour, and you shall find rest to your souls, saith Christ: Think not than to say, It its good for us to abide still in our lusts, it its better than if we turn unto God; for in this thou speakest as one who never knew God, or his goodness. Ninthly, Set before thy eyes those Converts who are recorded in the Scripture, and see the joy and happiness of their condition, and than do thou writ after their copy. Man asses a bloody sinner, that did not only sin himself, but caused many others to sin, yet when he reputes and turneth to God, God receiveth him, and his iniquities are forgiven as if they had never been. O blessed change! So Paul, he had go fare in bitter opposing, and persecuting the ways of Christ, though in ignorance; but when converted, O how doth his heart burn with all thankfulness and praise to God? What unspeakable joy doth he find in his heart to think he its what he was not once? If thou hadst never heard of any that turned from their sins to God, or if they did, that they have repent that ever they repent, they were sorry that they turned from their sins; it was better with them when they served their lusts, than when they served God. Than thou mightest have some plea. But when thou readest of the exceeding joy, and wonderful blessedness and peace of Conscience they have had, who have been thus converted from their evil ways, What cords of sin can be so strong as to hold thee any longer? O say than, 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 its a way of death and damnation. We may truly say, Lions are in the way, even those roaring Lions that seek to destroy, And wilt not thou turn out of it? What passenger doth not take it for a great kindness, if travelling out of his way to be informed, he its going a clean contrary way? and besides it its a dangerous way, many Roberies and Murders use to be committed in that way, Will not he with much joy thank you, and speedily turn out of it? This its your case who live in gross and profane courses: Thou art going the clean contrary way to heaven; men go not to heaven through such miry paths; and besides, there its Hell and damnation, and all the curses of God in the way, Why than should you not say, Blessed be God, and blessed be those Watchmen that have given me this warning? Consider than, these are not ways to live in, to dye in: The life that I live its not a life to have any comfort, any hope in. O therefore return unto God. Eleventhly, Therefore turn from thy sins to God, because these are thy enemies, thy deadly Adversaries, they are sugared poison and venom. Thy sins do as Jael to Sisera, bid thee come in, come in, and it provides pleasant sweetness for thee, and puts thee in a secure sleep, and than it kills thee. Now its it not the highest madness in the world for a man wilfully to stay under his enemy's power that seeks his blood, that plots his death, and no friend can persuade him to come away? This its thy madness; so many sins thou livest in, they are so many bloody enemies to thy soul. They are called lusts which war against thy soul, 1 Pet. 2. 11. And wilt thou love thy enemies rather than thy friend? Shall not God, nor the Minister, nor thy own Conscience persuade thee to get out of thy adversaries hands? Neither think sin the less enemy, because it its sweet, and pleasant, or profitable for the season; for it its an enemy under a friend's habit, and that its most dangerous of all. It takes thee as Joab did Abner by the beard, as if he would embrace, but giveth him a mortal wound under the fifth rib. It comes and kisses thee as Judas did Christ when he had plotted the betraying of him into his enemy's hands. Therefore judge thus of thy lusts, and thou wilt peedily escape from them. Twelfthly, Therefore turn unto God, because the end of all God's judgements 12. and calamities which are brought upon thee, whether public or private, are for this, to make thee turn from thy sins. When Nineveh its to be destroyed, she must turn from her evil ways, else no hope: That threatening was to prepare for Conversion. Thus the Prophet Isai, and others, Amos 6. complain, 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 soar judgements, its, That every one in the Land should turn unto God. Hast thou any personal Calamities, any Domestic Afflictions? The lesson God would also teach thee by these rods, its to turn from thy iniquities to him: Yea, as the end of all God's Works, so of his Word also, of all Preaching, and all hearing, its 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 wickedness its turned into godliness? Can you do better, be more happy by turning unto thy lusts which have a moment's pleasure, and an eternity's torment? Why do you not with all humility and thankfulness bless God that calls you to turn to him? Why should he not suffer the Devil and sin still to reign over thee, whom thou dost so willingly serve? Consider, What joy there its in Heaven, when a wicked man its converted to God; What joy there its on earth to faithful Ministers, to Godly friends, when this Conversion its vouchsafed unto thee: O say Than, 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 find the World like fire burning in your bowels, that it may be said of every one of you as the Father of his Prodigal Son, He was lost, but now he its found; he was dead, but now he its alive. SERMON LXX. Answering some Prejudices and Cavils of ungodly men, against Conversion, or turning unto God. EZEK. 33. 11. Turn ye, turn ye, Why will ye die, OH house of Israel? THis subject of Conversion, its like Ezekiels' waters, that rise higher and higher; therefore marvel not, if we continued long upon it, for the matter will still be new, though it be the same Text. The last day our endeavour was, to use all those forcible Reasons, that might persuade 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 continued in their iniquities: that therefore every mountain may be made levelly, & 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 endeavour 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, its this: To turn unto God, its 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. Carnal Objections against conversion. Hermit; If I were persecuted, flying into caves and dens, that it would deprive me of all my pleasure, than such contemplations, and holy meditations might be embraced; but for me, that find such pleasure, such jollity in my wicked ways, to turn to God with mourning and humiliation, its to bid me be no more Naomi, but Marah: Thus the voluptuous man, the unclean man, the drunkard, the glutton, the earthly and covetous man; yea, all who find iniquity, like honey in their mouth; these all speak like the Figtree 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 its drawn aside by pleasure. To take you of in this respect: First consider, That the Scriptures judgement about sin, its wholly contradictory to thine: The word of God acknowledgeth no pleasure, no desireableness Answ. 1. in sin; but the clean contrary, Gall, and Wormwood, and Bitterness, and Death, Wrath, and Terror, and Curses, and Torments: How than comest thou to speak of pleasures and delight in sin, when God's word knoweth no such thing? Now the Scripture its the wisdom of an All-knowing God, and we are to believe that, more than 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 its not changed because the palate its changed; and thus it its 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 its a disease, a sickness upon thy heart, as some diseases make the sick parties eat black coals, and such loathsome ●rash: This its a disease. The word of God, which only revealeth true wisdom, speaketh otherwise: O than! 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 bitterness, Acts 8. 23. Elymas did not think so, nor feel so: And thus its 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 than righteous judgement about thy iniquities, and thou wilt quickly forsake them. Secondly, Grant thy sins have pleasure and delight in them, yet they are pleasant only to the brutish and sensual part of a man; the eyes, the ears, the body, the 2. imagination, these for the most part are pleased in the actings of sin: Now what an unworthy and irrational thing its it for thee, to pursue those pleasures, which are common to thee, with beasts? Sin haply may bring bodily pleasures, bodily delight; but how low should these things be to thee that hast a soul, whose true good and happiness lieth in godly actions, and enjoying of God? Did not the rich man in the Gospel, show 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! OH 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 entice 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 only a body, and not a soul; than 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 3. mortal herbs, that they say, will put a man into laughing till he dyeth: Pleasant delightful things, do sooner 'cause diseases, than bitter: Much honey, quickly turneth into much choler; so that sins embracement of thee, its 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 its better to go to the house of mourning, than of mirth, Eccles. 7. 2. do not than like thy sins the better, because sweet and delightful. Poison 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 its but for a moment, its but like the blazing of some crackling thorns in the fire: That which 4. the Scripture speaks about a man's vanity of life; its but a Vapour, a Shadow, a Bubble, its 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 contrary a wicked man may say, That these present momentany pleasures, are nothing to that eternal weight of torment: Thus the grace of Moses its commended, That he chose rather to endure the reproaches of Christ, than to enjoy the pleasures of sin for a season, Heb. 11. They are but pleasures for a season; OH than! when thou art but a mortal sinner, and thy joy a mortal joy, all its fading; why than art thou so importunate after these shadows? Fifthly, Although sins may have sweetness for the present, yet they have a torment 5. and a sting afterwards. A man that in his hot blood hath got a dangerous wound, he feels it not presently; but when he its cold, than he gins to be sensible of it: And thus it its here, a man in the hot and violent pursuit of lusts, feels nothing, apprehends nothing; but when his conscience its once awakened and terrified, than he cryeth out, OH the wounds, the sting, the blows that sin giveth him: Thus Solomon, speaking against drunkenness, not to be enticed with the occasions of it, he addeth his reason, Look not upon the wine, while it moveth itself in the cup, for at last it biteth like a Serpent, and stingeth like an Adder. Prou. 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 than its it, that thou perceivest the honey, but not the sting of it? but its no wonder, for this its at last: At last it biteth like an Adder, at the time of death, at the time of fears and grievous judgements, than it puts forth those sharp and poisonous stings. It was Aristotle's advice, we should look upon pleasures going and notcoming, they leave horror and terror behind them: Commune therefore with your own hearts, sit down and consider, This sweetness will be turned into gall; this its the Devil's subtlety, 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 dost thou indeed deny thyself, by not turning to him: If husks 6. and dross hath pleasure, how much hath true repentance, and the exercise of the graces of God's spirit, which its the true manna? If a wilderness be such a delight? what may Canaan be? If these drossy and filthy lusts do affect thee, than 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, O taste and see how good God its, and all the ways of godliness. The pleasures of the world are like muddy puddling waters; but these are pure streams: Thou wilt find one hours praying, better than a thousand of profane fudlings; one hours enjoyments of Christ as thy husband, by faith, than all the wanton dalliances and unchaste embracements of unlawful objects: O than! thou art an enemy to thy true joy, to thy true peace, as long as thou dost not turn to God. Seven, Call not that pleasure, which when thy soul its powerfully wrought upon by God's grace, will be only bitter and miserable to thee: Look upon all the true 1. 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 murder and adultery, 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 its there in that, which you now find so bitter? And if thou hast not such a merciful time here to find it bitter? thou wilt have a terrible and just time to find it so in hell: What? do the damned souls feel any pleasure? its there so much as one drop of honey, in all the gall they are to drink? If not, where its thy wisdom and judgement, that dost not throw away thy sins as so much hemlock, and embrace godliness in the room thereof, which brings its pleasant welcome 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 Saviour's expression. The next obstruction in the way, which doth commonly keep men from turning to God, its the profit and great advantage they find in those sins they live in: If they 2. The profit of sin. be sins of jujustice, Violence, Oppression, any unlawful way of gain; O 〈◊〉 hard than, not to cry out, Great its Diana: The Apostle speaks of some, that thought gain was godliness, 1 Tim. 6. 5. not godliness gain, as it its 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 God's Commands, so that they may be rich, and great, and honoured in this world, that its all they look at; so that a too attentive eye to worldly profit, its that many times which keeps from turning to God. This its also easily answered, if a man go into God's Sanctuary, or blow with his Heifer: For First, If there be profit in thy sinful ways, it its about worldly fading things, which Answ. 1. will leave thee at last, as Judas his thirty pieces did, in a tormenting hell: Our Saviour tells us, That if a man should get the who'll world, and loose his own soul, it will not avail him, Mat. 16. 26. whereas that its indeed profit, which its immortal, which will continued for ever, which its profit in life time, and profit in death time, which will be profit when thy body its buried, and rotting in the grave: Thou than that gettest profit, and this earthly profit comes upon thee daily, still remember thy grave will be a period to it: There its a sudden storm arising, that will make all this suffer shipwreck, and thou must swim naked, as it were, to God's Tribunal, to be judged there. Secondly, Never call sin profitable, for to that are all the curses of God threatened, 2. How than can that be profitable to thee, which makes a man cursed at home, and cursed abroad, cursed in all his store and abundance? O do not deceive thyself! it its not wealth, but God's wrath thou art treasuring up every day: Indeed, godliness its profitable for all things, as the Scripture saith; and hath the promise of this world, and the world to come; but wickedness its profitable for nothing, but hath the curses of this world, and the world to come: Do not than accounted of any increase by sin, God hath threatened to blast it, it will melt away like the dew, it will turn to garvel in the belly; all these profitable morsels God will make thee vomit up. Hence the Scripture doth so commend a little with God's favour, and obtained in God's way, than all treasures with iniquity, Psal. 37. call not than that profitable, which its either the moth to eat thee secretly, or the fire to destroy thee violently. Thirdly, That its only profitable, which its profitable to the greatest good that we 3. stand in need of, and to divert the greatest evil that can befall us: Now no sins are profitable to that, but the clean contrary; for the greatest good that we are capable of, its the favour of God, the light of his countenance: This David doth so often pray for in his straits, as being the only Sun to dispel that dark night which was upon him; and on the contrary, no evil, no not of misery, torment, and pain, its like that of God's anger and fury against sin. Now take all the profit and advantages thou hast got in a sinful way, what do these help, for the obtaining of the one, or repelling of the other? O take Cain and Judas burning and scalding in the guilt of sin, can they bvy God's favour? can they purchase the light of his countenance? Doth not the Scripture make the rust of their money, James 1. 3. and the timber in the wall, to cry out, and witness against the wicked man? Than 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 its 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. Richeses 4. will not avail in the day of wrath. judas had the bitter experience of this; if therefore thou couldst find any true profit in the way of sin, it might than be discovered, when at the time of death, or at the time of fearful and heavy judgements, thou art in the greatest extremity: But (alas!) how truly mayest thou take up that, You are miserable comforters all; who doth not than cry out of his sins? who doth not than bewail the time, and his folly, that ever he entertained such a bitter-sweet as sin its: Take up than 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 God's judgements: Oh! than to have an Ark to run into, than to have a mark upon thee, that the destroying Angel may not consume thee, its 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, than thou hast the only Cordial, the only Oil to be poured in thy wounded soul. Fifthly, Never pretend profit, for all the while thou dost not turn to God, thou art in every thing a loser: Who can enumerate all thy losses which come through sin? 5. There its the loss of all true joy and peace of conscience; there its the loss of eternity in happiness, of heaven, and all the glory therein, which its more than can enter into the heart of man to conceive; there its loss of thy immortal soul, which its more worth than all the world; and lastly, there its 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: O than that ever thou shouldst be so seduced, as to say, It's better to live in my sins as I do, than to turn unto God for what? its it better to have that present profit, than Heaven, Happiness, and God to all eternity? O say rather! These my sins will never make satisfaction for the loss ●incur by them; these my corruptions will never get me as much, as I loose through them: I keep coals and dung; and part with gold and precious pearls. It's 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 continued in this saving way, as thou callest 6. it: Than 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 than lay aside those Robes of Glory they are adorned with; For what did not they loose? their wealth, their richeses, their pleasures, their lives to follow God; they thought turning to Christ more profit, than 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 clothes to sleep? Certainly, sin and the world did than tempt them to turn out of God's way, but they would go forward; and thereby our Saviour had given them an excellent Antidote, He that will save his life, shall loose it; and he that will loose it, shall save it: And thus we have cast this mountain down, that exalted itself against our conversion. The third Cavil its, The custom and habit they have in sin: That now they say; It its vain to attempt this work; had they in their younger years set themselves upon 3. The custom and habit they have in sin, which seems impossible to overcome. Aus●●. 1. such courses, there might have been hope; but now, none can make this crooked thing strait, they are too far go, ever to turn again, To remove this stone: Consider First, That God its 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 thyself, to have a good thought of turning to God, as to turn unto God. The women could not remove the stone from our Saviour's 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 2. men's hearts;) Although to change this custom of sin, and to make the Blackamoor white, be impossible to flesh and blood, yet with God all things are possible; and therefore say, Though the work be too hard for me, yet it its 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 do it, who can Ezek. 3●. hinder? I will not depend upon the consent and co-operation of Freewill. Can God do wonderful things, and miraculous works upon the who'll Creation, upon men's bodies, and cannot he also upon the souls? Its 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, Use. like Samson, and break them in pieces: speak not of delight and pleasure when thou leavest the ways of God; speak not of profit when thou losest God and Heaven. O, no man its in the state of bitterness if thou art not, none are undone men if thou art not. Why should not reason persuade you? Why should not Scripture counsel you? Suppose Wisdom (as Solomon describeth it) calling aloud● to you; Why do ye pass by OH ye simple and foolish? Come in to me, I have my Feast Prou. 6. 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 witness against you? O turn from sin now; for in hell and torments there its no turning from them. SERMON LXXI. That ungodly Friends and Relations are great Hindrances of ones Conversion, with some helps or Directions to those that are thereby kept in their Sins. EZEK. 33. 11. Turn ye, Turn ye: Why will ye die, OH house of Israel. THe next Mountain to be made low, that so way may be made for our turning to God. its The Temptation of evil and wicked companions. Some have desires and resolutions to come to God, and leave their sins; but than they have carnal friends, and profane neighbours, they stop them in the way, or else they live in wicked families, in ungodly places, where no fear of God its: and these presently like Herod, kill all the young Motions and Desires that may be in any man's heart, jest their Kingdom and glory go down: so that we may say, Evil and ungodly companions are that deep ditch out of which few do recover. But yet if thou appliest thyself to the Throne of Grace, and importune for divine strength, thou wilt find it not only possible but easy to break these bonds, and come out of Egypt. Therefore to take thee of this excuse, let us consider this temptation of evil company and acquaintance. First, It cannot be denied, that ungodly friends, especially if in near relations, Ungodly friends great impediments in the way to heaven. as Father, Mother, husband, wife, etc. are wonderful impediments in the way to heaven. Many had in all probability, been turned to God, if they had had better parents, better k●nred, lived in better families, where Piety and Religion might be more encouraged, 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 its as heavy a judgement, where Children can see nothing but wickedness and impiety in those who are their Superiors, or to live among men that are profane enemies to godliness; Now the reasons why such men so yoked with unrighteousnes do hardly throw it of, are, First, From the nature of a man, who its a sociable Creature. It's a natural property to join in society with those amongst whom he liveth, and by that means 1. Why men yoked with unrighteousnes, by wicked relations or acquaintance, do very rarely become godly. doth easily partake of their sins. Therefore one great means of Conversion, its to set ourselves apart from company, To common with our own hearts and be still, Psal. 4. that upon this retirement we may come to a right and sound judgement in all things, Prou. 18. 1. Through desire a man having separated himself interme●leth with all wisdom. Man therefore being a sociable creature, its the greatest part of prudence and wisdom that can be to make choice of his company, to see who they are that he acquaints with, for he will quickly be coloured, and receive the impression that others put upon him. Aristotle said, That he who lived alone, was 〈◊〉 a God or a Devil, because retiredness would much improve a man, either in wickedness or piety; but that holdeth not in every respect; for many times wickedness its incerased and drawn out by companying with others. Secondly, Because evil acquaintance putteth so great a demur to Conversion, Therefore the Scripture its so diligent, in giving many exhortations to avoid all the Society 2. 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 its, to have no familiar, voluntary and unnecessary acquaintance with him, that may encourage him and embolden him in his sin: so, If any walk disorderly, from such withdraw, that thereby the person offending may be ashamed, 2 Thes. 3. 11. And Solomon the mirror of all wisdom, its very frequent in Precepts, concerning the Adulterous woman; The young man must not come near her dwelling, he must pass on the other side of the street, keep of from such place as places of the plague, and dangerous infections. So where unjust violent men are brought in, Prou. 1. enticing the young man to cast in his lot with them, he its warned to have nothing to do with them, he must avoid them, as the bird doth the snare that its laid for her. Hereupon the Psalmist gins his first Psalm with the blessedness of that man, who doth not sit nor walk in the company of the ungodly, Ps. 1. 1. Thirdly, Therefore ill company its dangerous, because sin its of an infecting contagious nature; it quickly spreads through a family, through a parish, especially if any eminent 3. in place and office give an example to wickedness. The ground of that Church-censure, Excommunication, its the contagion of other men's sins; Purge out the old leven, that was in the incestuous person, 1 Cor. 5. 7. And why? because a little leven leveneth the who'll lump: he that toucheth pitch, cannot but be defiled with it. He that lieth in the dunghill cannot but smell of it: so than thy delight with ungodly, and profane 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 only we are carnal, fearing the evil of the body, which its death, but not the evil of the soul, which its sin and damnation. O than 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 its joined in ungodly acquaintance, doth hardly turn to God, because 4. there its not only evil got by them, but this its also a sure demonstration of that man's naughty and evil heart. For it its the old rule, simile, simili, gaudet; similitude its a cause of love; and therefore if ye see a man delight in the society of that man, who its profane and wretched, that man its 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 its plain their dispositions are against godliness 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 its 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 brethrens, 1 Joh. 3. 14. and if we love those that live in the exercise of all evil, it its a sign we are still in the state of death: separate therefore thyself 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 5. 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 Apostle alleging 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 spoken often one to another, saith Mal. 3. 15. and in Esai, 23. they are calling upon one another, Come, let us go up to the house of the Lord, we will go also: So the contrary its 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 melancholy? What matter its it what Ministers preach? They must have something to say; thus they are able to blast all, and one wicked companion its able to do more hurt, than many sermons good. Lastly, Therefore are those, who are joined in evil fellowship, hardly converted to God, because men are moved by examples, especially of a multitude. Where corcuption its universal, there not to be carried down the stream, argueth life of grace: Examples affect more than precepts, because they are visible and obvious to the eye, Thus Peter its said to comple some men to Judaize, by his example merely, Gal. 2. 31. especially examples are more potent and violent, when they are general: Therefore you have a special 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, than to have some men apply themselves to God, its a great wonder. Thus it its spoken as a great matter after that all flesh had corrupted his ways, Than began men to call upon the Lord, Gen. 4. 26. as some expound it; Than some men began to set up the pure worship of God. Well, though this be such a mountain in the way, yet several considerations may make thee easily climb over it. First, You have the example of some who have lived in profane places, have been 1. Directions and means how to get through, or cast of the impediment of wicked companions and relations. compassed about with all wickedness, yet these even out of hell have cried 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 abominations 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 persecution 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 its not drawn aside by their examples. Do not thou therefore put it of, and say, if I lived somewhere else, if I had any to join with me, to take my part, I would than turn to God, but now I must do as those with whom I live, else there its no abiding for me: speak not thus, for the Scripture recordeth those that have broken through greater difficulties than thou art in, neither if thy heart were right, could this stop thee. Secondly, Lay this down for a rule, that it its not so much a friend, a father, a 2. neighbour, as the devil in and by these that doth thus tempt thee to keep from God: For such its his subtlety to destroy thee, that he layeth all baits, and useth the most likely instruments that may undo thee, as we see he did thus from the beginning: He doth not immediately set upon Adam, but upon Eve, and by her seduceth him. O, If Adam had perceived the Devil tempting him by her, How resolutely would he have gainsaied her? Reu. 10. It its said, The Devil should throw some of the Saints into prison, How so? The Devil would stir up the malice and venom of wicked men against them; especially this Truth its manifested by our Saviour when Peter took him aside, and dissuaded him from the suffering which he was to undergo; see what entertainment our Saviour giveth him, Get thee behind me Satan, for thou savorest not the things of God, Mat. 16. 23. O thus should thy zeal and anger work: It its not thy friend, thy father, thy husband, thy neighbour, but the Devil in all these, that seeks to destroy thy soul. Thirdly, Remember this, that Christ makes it a fundamental qualification in every one that would be his Disciple, to hate father, and mother; and brother, and sister, 3. for his sake, Luke 14. 26. Be not than startled at this: O 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 Christ's sake, its not worthy of Christ. Therefore our Saviour calls for a man to cut of 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 its better to go with one eye, and one hand to heaven, than both eye and hands to hell. It its better to go with the frowns and anger of thy dearest friends to heaven, than with all their love to hell. Never than urge this any more, I dare not for my friends, for my acquaintance; for thou canst never be Christ's Disciple, if any thing be dearer to thee than Christ. We see Christ himself, though a pattern of all holiness, yet when his mother would have had him done something when it was not God's 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 gins to shake and trouble thy heart for sin, and thou art thinking of another life, to take another course; than it its thy speci● 4. 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 than shouldst thou discover thy disease to such who are no Physicians? Take rather Paul's example, when God wrought wonderfully from heaven to convert him, He obeyeth God immediately, and never consulted with flesh and blood, Gal. 2. Thus do thou: Doth God by the Ministry, by Preaching, convince thee of thy sinful ways, of becoming a new man, give up thyself to this call immediately? Do not consult with flesh and blood? But as Eliah when he threw his cloak 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 immediately followeth him: so let it be with thee. And we see when some proffered voluntarily to follow Christ, only 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 Ministers calls thee from thy sins, never to ask counsel at home, never to inquire what my kindred and acquaintance will say, but presently follow God. Fifthly, Doth the strife and variance thou shalt have with thy Natural friends and acquaintance move thee? O, Consider that Christ hath foretold this a long 5. 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 aught to confess him before all men, lest they should be amazed to see the jars and contentions that will be because of godliness: He tells them, I am come to set a man at variance against his Father, and the Daughter against the Mother; and a man's foes shall be they of his own household: mark this Text, for it may seem very offensive and harsh. Shall Christ's Doctrine be a makebate? 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 Christ's Doctrine, for that its a Doctrine of peace with God, and peace with men: but wheresoever his Truth its received in the practical power of it, such its 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 than thy spirit sink under this, That by thy turning to God, and condemning the wicked ways that the family liveth in where thou art, thou shalt make much contention, stir up an hornets nest; for this its no more than Christ hath foretold. Considering the venomous, and malicious disposions men have naturally against God and his truth, it cannot be otherwise; only let this teach thee wisdom, and courage to prepare for a storm. Sixthly, How many times do evil and wicked men, though never so great one with 6. another, fall out in deadly enmity about worldly sinful matters! For although these Swine and Bears do many times agreed well among themselves, especially against godliness, which they look at as the common enemy, yet there its no true love among wicked men; they hung 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-respects? The Heathens have excellently debated this, that there its no friendship among wicked men, but only good men; for when profit or pleasure its the knot that tyeth them, that its easily broken; when wicked men agreed, it its not peace, but conspiracy. Never than let that dishearten thee: O if I set my face for godliness, be once accounted in the number of those that walk strictly, all my neighbours will reproach me, every one's mouth will be open. Art thou so weak a Creature to regard this? their love its not worth the owning; no wicked man can love another, but for carnal ends; and therefore they are very hypocrites, and secret backbiters of one another where it makes for their advantage: so that in this thou showest thyself unworthy of Christ: there are many men that its a glory to be spoken against by them, and it would be a man's 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? Seven, Consider this thou who art hindered by natural friends and carnal 7. acquaintance, that if thou forsakest these to cleave to God, Thou wilt never repent of thy loss. For Christ will be in stead of a Father, Husband, or the most necessary friend that can be. Thou wilt find 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: embrace that promise, for it its worthy of all acceptation, Mat. 19 29. Every one that forsaketh Houses, Sisters, Father, or Mother for my sake, etc. shall receive an hundred fold in this life, and shall inherit everlasting life. Here will be a twofold satisfact●ion, thou wilt have in this life an hundred fold comfort for that one comfort thou hast forsaken, though indeed Mark addeth, it will be with persecution. O than never think thou shalt be undone, thou shalt loose 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 whosoever shall do the will of my father which its in heaven, the same its my brother, and sister, and mother: suppose thy friends will never own thee more, never take thee for brother, 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, 8. that they will increase it the more when thou comest indeed to be forsaken by God. When thou liest 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 played these pranks; O miserable and wretched comforts! thou wilt cry out, What doth all this avail me now I am a dying, and know not what will become of me? O I have no ease, no quietness, What shall I do? O I cannot abide to see you, I cannot endure to look on you, you bring all my wickedness to my mind. Thus it will be with thee, if God do but in the lest 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 motion that God may work in your children and servants: It its an heavy sin to murder their bodies, but far greater to murder 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 creature. Thou callst it Melancholy, madness, folly, and thou despisest it in thy heart. O know this its to act the Devil's 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 its almost converted. There its too much of this devilish wickedness in the world; men that had rather see their friends and neighbours, any thing in the world, than profess godliness. 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 weary and sad life, yet they love Christ more than all: O blessed art thou above others, thou art a kind of a Martyr; all the hardship and grief thou goest through for godliness, it its a Martyrdom: The Scripture giveth thee many encouragements in this way. Use 3. Of Exhortation to all those who are entangled by evil company, by ungodly society. O come out of that Egypt, come from that Babylon; never expect to be Christ's Disciple till thou leave that accursed followship. What its it to be affected at a sermon, to be almost persuaded on the Sabbath day, and than presently after to fall into the company of those that hate and abhor piety. O hadst not thou better say to them, departed from me, I will know you no more, than have Christ say to thee, Departed into everlasting fire, I know you not: And know godliness will help thee to excellent company, to excellent mirth: A good Conscience its a continual feast: Thou wilt enjoy God, Christ will devil with thee. The innumerable company of Angels, and the spirits of just men made perfect, will be of the same fellowship with thee; O what an happy exchange wilt thou quickly find. SERMON LXXII. Some Helps and Encouragements to those that are discouraged, because of the fruitlesness of their Resolutions to Repent, or the heinousness of their Sins. EZEK. 33. 11. Turn ye, turn ye, why will ye die, OH house of Israel? WE have endeavoured 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 men's 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; discouragements and dejections not so frequent, as presumptuous; more are fond persuaded of the easiness to turn to God, than the difficulty: which its clearly evidenced, 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 kind; I shall instance 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 than these quickly perish 1. Discouragements in some men's spirits, hindering them from turning unto God. That they often resolve, but find no power to turn. again, and so they think it its in vain to try any more: They do but as the man, that its 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 immediately its forced as much backward, as ever he got forward: And I cannot but think, that this its a sad objection upon many men's hearts, who have their times of relenting, of much sorrow and trouble, and than take up high resolutions, They will never live, or be as they have been; in the mind 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 conquering the heart: They are but a kind of wishes and desires, such as Balaams', 1. Helps. O, 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 its said to have, which yet doth scarce draw his hand out of his bosom to help himself: It's not as the phrase its, 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 couldst 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that live but for a day; there comes up a worm, that quickly 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 violent and impatient motions of a man: Can a man be hungry, ready to be starved, and sit still crying, OH 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 enemy's 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 relent, 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 bend against them. Secondly, As these purposes are but weak and faint, so it may be they are slavish in thee, extorted only from outward considerations of danger and punishment, in fear 2. of death, and of public judgements: Now if so, its no wonder if these thorns do not bear grapes: This its often in the Scripture exemplified, Ahab, Pharaoh, the Israelites; while the stroke of God's judgements was upon them, than 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 miscarriage was, because these purposes were violently wrung from them, they dared not to do otherwise; and so when the cause was removed, the effect presently ceased. Look than, what it its that its the rise of thy resolutions; thou resolvest and resolvest sometimes, even with sad and bitter tears, but thou art after wards where thou wert before; Its not this that which marreth all? These resolutions 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 than wonder to see the Israelites commit those idolatryes, and that injustice, which sometimes they cried out of, and confessed to God; for all this was squeezed from them, not willingly done by them: OH than! 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: OH Lord (say) not only in time of danger, but in the midst of all mercies and comforts, my soul breathes after thee: It's not fear of hell and death makes me take up these conclusions, but love to thee, and what its 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 its 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 only sudden and flashy, they continued but for a season: They come like sudden lightning, 3. that makes an astonishment for the present, but immediately its go: Thus Balaams' desires were upon a sudden apprehension of God's glorious providence to his Church. Agrippa was almost persuaded 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 temporary saith which doth immediately spring up, and immediately whither; so Mat. 13. these resolutions, they do presently rise up, while we are preaching, and while you are hearing, but than as soon as the duty its 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, OH Lord, not at this time only, but always make my spirit thus resolute, thus fixed against iniquity; let not these holy motions of thy good spirit dye within me. It's 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 than art thou so disquieted within thee? the cause its plain, thou mayest see clearly what its 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 its 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 4. turn unto God: Than resolve more in the grace and power of God, not in thy own human 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 than to all thy sins, which have so frequently conquered thee, as David to Goliath, 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 honour my sins would take away. When Paul spoken of that excellent temperament of grace, He knew how to abound, and how to want; he concludeth, I can do all things through him that strengtheneth me, Phil. 4. 13. overcome 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 purposes or resolutions, unless partaking of Christ's influence: If therefore thou wouldst not have yea and nay, as the Apostle excuseth himself in another case, but thou wouldst be settled in thy conversion to God, go out of thy own strength, lean no more to thy own power, but cry out, O thy weakness, O thy impotency, O the guile and falsehood of thy heart; there its no more trusting of it, no more believing in it; and therefore Lord, let thy right hand uphold me. Do as the little child, that hath attempted to go alone, but finding it cannot, holds the father by his hand, and than he its not afraid to go. Do as Peter; when ready to sink in the waters, than he cryeth out than Christ holds his hand out to sustain him. Fifthly, If thou find thyself thus prove to break thy promises and resolutions, 5. this should not so much dishearten, as make thee the more wary and diligent: Difficulties 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? than every man might sit down with fear in the way to heaven, and say truly with the sluggard, A Lion its in the way, yea, many Lions; but God hath made the way to heaven narrow and strait, that so we may the more strive to enter therein; and the violent must take heaven by force, even as the Israelites did the Land of Canaan: So than, 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 its in vain to pray, to resolve, to seek any longer: That expression of the Apostle, calling Hope an Anchor, Heb. 6. 9 its excellent to this purpose. Would it not be a wild mad thing in a Mariner, when the waves arise, and strong gusts beaten his ship back, if he should in that conflict throw away his Anchor? no lesle its 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 only would support thee; O rather say, These difficulties argwe a duty of the greater watchfulness; there its 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 lest sparks, the lest beginnings of any good in a 6. man: How comfortable its that? The bruised reed he will not break, the smoking flax he will not quench, Mat. 12. 20. as God said about his Temple, None should despise the day of small things; so it its here, Let not small things be despised: What its lesle than a grain of Mustardseed, and yet how quickly doth that overgrow other herbs! so that there its no doubt on Christ's part, but that he its ready to draw thee, and to give legs to thee; the only question its, Whether thou dost seek him with thy who'll heart? let that be, and the Ministers of God may insure thee, that he will make little sparks flame into a great fire: There its an excellent promise in Isaiah, The faint and weary shall renew their strength like an Eagle, Isa. 40. 30, 31, 32. O than, 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 God's help, only be sure thou art sincere and hearty in thy purposes, to turn unto him. Certainly, God that heareth the young Ravens, and gives them food, will hear those young and infant cries and resolutions of thine to better things. Seven, This may also greatly encourage thee, though thou hast many foils, That grace its far more potent than sin: Though thy sins be pleasant, be made natural 7. to thee, though they grow up like weeds, of their own accord; and grace its a stranger, and a plant in an unnatural soil, while in thy heart, yet it its far stronger than thy strongest corruptions; so that thy diseases are not such incurable ones, but that grace its a medicine and plaster potent enough to help thee; there its balm in Gilead: For as Christ its stronger than the Devil, therefore he judgeth him, and casteth him out of the strong holds he had; so grace its more effectual than sin: Fear not than 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 its born of God, its stronger than this. Hence faith its said to overcome the world, 1 John 5. 4. and as for outward helps, Greater its he that its with us, than 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 thyself, not within; say, OH Lord, thy grace can cure me, thy grace can deliver me out of this miry clay. Eightly, Dost thou complain thy resolutions take no effect, thou art still where thou wert? consider, if it be not, because though thou purposest against 8. sin, yet thou dost not abstain from the occasions of it; and if so, no marvel if it be labour in vain: Never think to turn to God from thy sins, if thou dost not turn from the occasion of them: Alas, if thou hast not strength to avoid the occasion of sin; which its lesle? how canst thou sin itself, which its the greater: He that resolveth not to be burnt in the fire, will never come too near the flames; he that will not be enticed 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 castaway, kept down his body; thou mayest than easily see what undoeth thee: Not marvel if the Bird that endeavoreth to fly up to heaven, fall down again, when a string its on her foot: Thus thou hast sometimes heavenly resolutions, heavenly meditations, but there its a string on the foot, or rather a millstone about the neck; and that its, the occasion or temptation to some sin, from which thou canst not part: Separate thyself therefore first from the occasions of sin, than the sin will be more easily subdued; as the husbandman first cuts away the under bushes and brambles, before he layeth his axe to the root of the tree: This its 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 temptation; for that its opening the gate, that its the first tumbling down the hill, and it its hard to stop afterwards. Lastly, to quicken thee in thy resolutions to turn unto God, though thou 9 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 labour and toil day and night; every difficulty its easily devoured, per mare, per terras, etc. they compass sea and land, and all to possess themselves of these fading richeses. Take the ambitious man, that hath a boundless and vast desire after honour and greatness, he doth not only resolve and resolve, but its very industrious to complete his designs: Take the malicious man, how unquiet in his sleep, how restless in his thoughts, till he hath vented his poison! Now shall men in sinful and unlawful ways, not only imagine wickedly; but constantly and effectually practise it? and shalt not thou be as active in the ways of godliness? Never than let this temptation bind 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 combats and conflicts with these lusts, than out of diffidence to give up thyself a prisoner to them: It's more noble to go lame to the grave, with thy struggle against thy dear corruptions, than to become a voluntary slave to them. The next valley to be exalted, its the greatness of a man's sins (for other objections The second discouragement its the greatness of a man's sins. will come in more seasonably elsewhere) and of this only very briefly: Thou art persuaded to turn to God, thou couldst readily set upon the work, but thy sins have such a ghastly look, and are of such a bloody nature, that thou doubtest, God will never accept thee: But this its a vain fear; For First, The Israelites in the Text, were sinners in as high a degree as ordinarily 1. Help. could be: If you regard the nature and quality of their sins, if the means against 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 its universal; he doth not say, Turn ye only, that are sinners of such a degree, but as for the rest, they are incurable; 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 2. Acceptation and Justification its not founded upon thy turning unto God: Thou art not pardoned and received into favour, because thou art turned from thy evil ways: Not, its Christ blood, not thy tears which maketh the atonement; its true, without this turning to God, there its no favour 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 privileges, and though never separated, yet are always to be distinguished. Thirdly, Therefore turn unto God, even because thy sins are great; for the 3. greater they are, the more dangerous it its to continued 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 go out of the way; and thou needest more grace than others. Use of Admonition, to you who are not yet given up to a reprobate heart, Use. and senseless spirit, that have many secret desires, yea, and serious purposes to turn from all your evil ways: O take heed how you quench these coals; be afraid of every thing that may suffocate and stifle these beginnings; 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 its it to suffer shipwreck near the very haven; to be damned, when thou hast even been entering into heaven! O that you were not almost, but altogether persuaded to turn from your evil ways; it may be God may inspire this holy purpose at this time in thy heart: O go home and cherish it, pray over it, mourn over it; say, OH Lord, keep this always in me: As thou hast planted it, so water it, and give it sure increase. SERMON LXXIII. Of God's framing and devising evil of Calamities, That men might turn from their evil do; Also what Gods framing and devising evil implies; And why Judgements and afflictions which are the good effects of God's Justice, Wisdom, and Power, are called evil. JER. 18. 11. Thus saith the, Behold, I frame evil against you, and device a device against you, return ye now every one from his evil way, etc. IN the former part of this Chapter, you have an injunction laid by God on Jeremiah, and the execution of it. The injunction and execution, its in going down to the Potter's house, and beholding a work upon the wheels which was marred, 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, Sovereignty, and Omnipotency of God, in respect of all Kingdoms and States, and more particularly of that of Israel. Every Kingdom its but as the Potter's unformed and ●ude clay; God its the Potter, and he can easily make it on a sudden a vessel of honour, or dishonour: He can easily make it, and than break it in pieces again. This its the meaning of that Type, as appeareth by verses, 6, 7, 8, 9, 10. Now my Text its a conclusion, or inference from this Type explained, wherein its p●rtly information, and partly exhortation; only to make these the more prevalent, you may observe Jeremiahs' Commission, given him by God himself, which should make him bold and courageous, Go to, speak to the men of Judah, etc. 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 aught to be received by him with all fear, reverence, and submission. The matter of his Commission its partly to instruct, and partly to exhort, as you heard. To instruct, and that its in the beginning of the 8. verse; Behold, I frame evil against you, and device devices against you; wherein its the efficient cause, 1. God: Our Calamities and Judgements come not by chance, or by inferior instruments only, but God its the principal agent: And it its 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 its plainly expressed, devising a device: How much its observable in this you shall hear af●terwards. 3. There its the effect, which its called Evil. There its a twofold evil, an evil of sin, and an evil of punishment: This latter its here spoken of, as being the effect of the former; why afflictions are called evil, its anon to be spoken to. The second general part of his Commission its exhortation, wherein its the duty, Return ye. 2. The time, now, Return ye now. 3. The term from which, of their motion, 1. Particularly, Every one from his evil way. 2. Generally, And from your evil do, which its more positively, and affirmatively urged; Make your ways and do good. Lastly, you have the people's incorrigibleness, and obstinateness notwithstanding, and they said, There its no hope, but we will walk after the devices of our hearts. You will perceive that the excellent matter to be derived from this Text, will like the widow's oil, or our Saviour's bread, multiply exceedingly in the use and spending of it. But that I may frame a body, and not a monster of discourse, I shall put myself in a methodical way. And first I shall treat of the information, which its God's forming, and preparing of judgements for this end, to make men turn to God; so that not only the Ministry, but all God's Chastisements, whether public or personal, are for this end, to turn us unto God from our evil ways. Obs. God doth frame and prepare evil, calamities, and desolations, that so wicked Obs. men may turn from their evil do. God brings his evil (which its indeed a good act of Justice) that we may part from our evil. The same Hebrew word its 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 turn of a Kingdom by Wars and others judgements, its to 'cause our turn: God removeth a people's peace, mercies, and external good things, that they might remove far from them all their evil things. To open this Doctrine, let us consider these particulars, 1. What its implied in God's 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 its intended by all these, and why. For the first, God's framing of his judgements hath these observable particulars contained in it. First, That our miseries and calamities come not by chance, or peradventure, they What its implied in God's framing or devising of evil. 1. rise not out of the dust: We are not to blame instruments; but they all come from God's hand. The Arrow falls not of itself, or by accident, but as it its directed by the Archer: a piece of clay its not of itself made into such a shape and form; but it its as the Potter pleaseth. The stone of itself pierced not into Goliahs' head and killed him, but as with skill and power fling by David; so that when it its said, God frameth evil, this should teach us, That there its no evil of punishment in the land, but he doth it. The Evangelist calls diseases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Strokes, because they come from God's hand. Now this its a great matter; for such its man's Atheism, and profane 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, she makes her moans, but still looks over all instruments to God, Why hast thou, OH God, cast us of? and why art thou angry with us? Psal. 74. 1. Job also was better taught when he considers, not the Sabeans, but God spoiling 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 God's Sovereignty, and omnipotent 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 its 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 lesle than nothing: O 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 its as impossible for any earthly power or greatness to subsist and keep from rvine, when God its angry, as dust to lie still in the air, when a stormy wind doth arise: Well than might Jeremy cry out, Jer. 10. Who would not fear thee, OH King of the Nations? Let us not than accounted any thing great but God; we are clay, and he its the potter: And as it may discourage, when we are a sinful people, though overslowing in all external mercies; so it may encourage a people when converted, though in a desolate confusion, for God can make this rude clay, a glorious vessel of honour; he can make dry bones to become living men: Here its his Sovereignty extolled in this phrase. Thirdly, It argueth, that God can suddenly and quickly bring judgements upon men: God's wondered works of his wrath, are not only seen in the matter he 3. doth, but also in the manner: On a sudden, in a moment calamities rise before 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 human power could not produce in many years. I created 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 wondered 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 its 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 child: O 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 of from them the evil day? They put it far of in their thoughts, when God puts it very near in reality upon them: Can 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, God's framing of evil, as the Potter doth his clay, doth denote an impossibility to resist, and to escape his judgements: Can the clay refuse the Potter's 4. hand? no more can wicked men God's Government, whereby he punisheth wicked men for their sins: There its no running from God, If thou gettest into heaven or hell, as the Psalmist saith, his right hand will find thee out, Psal. 139. 8. God tells Lu●ifer, that its Nebuchadnezar, Though he build his nests in the clouds, yet he will pull him down: He that escaped the Lion, the Bear would devour him; and he that escaped the Bear, the Serpent out of the wall would sting him, Amos 5. 19 If than God prepare and frame evil against thee, its not all the policy or power in the world can secure thee. Who art thou, OH piece of clay, OH mortal man, dust and ashes, that thou shouldst be able to slay from God's anger, when it pursueth thee? Fifthly, As it argueth irresistableness, so a necessity of submitting and yielding 5. to him; Not to strive or repined at his chastisements: Thus the Scripture often, Shall the potsherd 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 God's 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: O take heed of being like the damned in hell, fretting at that evil which God frames against thee! Do thou, as jeremy 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 humbly 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 its to exercise his wrath which 6. he hath purposed; for here he tells the Israelites, He frameth and deviseth evil against 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, its not presently to bring evil; Not, if that people, against whom it its 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 its said to roar like a Lion, 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, OH Israel, Amos 4. 12. Take thou our Saviors counsel, Agreed 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 reprived: So that this expression of framing evil, signifieth much love, goodness, and unwillingness of God actually to destroy. Seven, To frame evil, and device it, doth excellently represent the justice 7. 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 device from his heart evil against them; so that its a very suitable 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 its that of Psal. 18. With the froward thou wilt show thyself froward: So that this should exceedingly humbly and terrify wicked men, for God will shape out punishments, and frame out such judgements, that will be very answerable and proportionable to thy wickedness. Eighthly, To frame evil, and device it, implieth the wisdom of God: First, That he afflicts in counsel and deliberation (to speak after the manner 8. 1. of men) not in sudden, irregular passion; he frameth it, he deviseth it: Thus when God was to destroy the who'll world, he saith, Let us go down and see whether it be so or no: These are expressions to human capacity, to show how just and wise God its in all the calamities he brings upon a people. When Theodosius 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 repent of that cruel passion; and withal, made a law, that when any man was condemned to death, there should be thirty day's respite between sentence and execution, that so nothing might be done in passion. Secondly, God's wisdom its seen, in that its not every kind of judgement he takes, but what its 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 its of it, Thus God showeth wondered wisdom, in the variety of his afflictions, one its one way exercised, another, another; because they come not at random, but are framed by God, at his pleasure. Hence Dan. 9 he its said to watch over evil, to bring it upon them. God watcheth over evil, to show that he considers what its the fittest judgement, what its the fittest season, who are the fittest subjects: O how well its it, that the framing and devising of all evil, its not in the Devil's hands, and wicked men's hands! they indeed frame evil, and device malicious devices; but they are only 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 device evil, when attributed to God. In the next place, consider briefly, why judgements and afflictions are Why judgements and afflictions are called evil. called evil; For its not God just in dispensing of them? Are not his judgements righteous and holy? Do not the people of God with much joy and praise, acknowledge them? why than should they be called evil? This hath struck so much upon some of the Ancients, Arnobius and others, that they thought only that good came from God, which was pleasant and comfortable; and that these bitter soar afflictions, come only Permissiuè, as the Orthodox say, about the evil of sin: And the error about this, made the Marcioniteses hold two first and chief principles: One Good, from whom came only good; the other Evil and wicked, from whom came only evil: But the Scripture its very clear, and the Prophets are very diligent to inform, 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 God's justice, yet they deprive us of our temporal and spiritual 1. good we might enjoy: So that as the happiness and quietness we might have in body and soul, its 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. O 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 its truly evil. The evil of punishment its the necessary daughter of the evil of sin; 2. now it its usual to call any effect by the name of the cause, and nothing its more ordinary in Scripture, to call both sin itself, and the punishment of sin, by the name of sin: Thus sin its said to lie at the door, Gen. 4. 7. Christ become sin for us, 2 Cor. 4. Your sin will find you out, Numb. 32. 23. that its, sin and punishment: 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 3. see in the damned: so that afflictions and judgements of themselves, have no suitable power to convert and turn from sin, but rather stir up the fire of corruption in men to a greater flame. They are as Garlic, and other unsavoury herbs, the more they are pounced, the worse its their smell. But although they be called evil, yet they are nothing so evil, as the evil of sin. The breach of God's law, the offence done to his Majesty, its infinitely a Sin the great 〈◊〉 〈◊〉. greater evil than any temporal or eternal misery; yea, this latter its to be endured, rather than the other committed: Oh! who shall persuade the world of this? that to be poor, to be miserable, to be tormented with all kind of cruel deaths here, and eternally tormented hereafter, its nothing so bad as to commit the lest sin; yet nothing its more true than this thing. O thou that judgest sin pleasure and profit, harken to this; few have Anselms resolution, That if sin be on one hand, and hell flames on the other, he would choose rather to run into this latter, than commit the former. job was charged for an hypocrite by his friends, though falsely, in this, that he chose sin rather than affliction: An hypocrite will rather venture on the evil of sin, than fall into the evil of affliction. 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 Use. thee: Do not think to escape, do not please thyself with impunity, God seethe and looketh on, and accordingly its preparing to smite thee: O, while you are jolly, secure and merry, what its doing in heaven against you! Be not any longer profane Atheists, but set faith on work; imagine with Belshazzar, thou dost not only see an Handwriting on every wall against thee, but on every cup, on every pot, on every bed, on every piece of ground thou treadest upon: OH turn to God, before he put his purposes in execution, than thou canst not resist, but art undone for ever. SERMON LXXIV. Of Afflictions; The difference between Penal-Destructive Calamities, and those that are Medicinal; And how Afflictions are operative to the Conversion of men. JER. 18. 11. Behold, I frame evil against you, and device a device; Return now every one from his evil way. THe Doctrine gathered from these words its, 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 its, That God's end in all these exercises, its to make men turn from their sins: Conversion its the end of all God's scourges and stripes; if men did throw away their evil, God would quickly burn his rod. As Absolom sending for joab, who would not come to him, till his corn was set on fire, and than joab hastened quickly to speak with him; so it its 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 than we say, or at lest should say, Come, let us return early unto God: So that God's judgements, they are real sermons, God preacheth by them, as well as by his word; insomuch that he puts a remarkable 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 public and personal evils which come upon us, should make us turn from sin: And O 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 opening this point. Consider First, That God's afflictions upon a people, may be branched into three heads: Afflictions branched into three heads. some are first merely exploratory, or by way of trial, to draw out a Christians graces, and to increase his glory Thus persecutions and troubles for the Gospel, imprisonment and Martyrdom; these were not so much evil framed by God, to make them turn from their sins; but conflicts and combats appointed 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 accounted it all joy, when they fall into such temptations, James 1. for what the fire its to the dross, the water to a spotty garment, the winnowing to the wheat, the same are these combats 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 God's children into great perplexities; for because they fall frequently under God's afflictions, no sooner its one over, but another succeeds, 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? its it not because I am an hypocrite? may I not fear the great work of conversion its yet to be done? But this its a temptation; had not job been well exercised to discern between good and evil; these very temprations had broken his heart. A Second branch of Chastisements, are indeed for sin, and flow from God's anger, 2. but they are wholly medicinal: They are to let blood, like the Physician who intends health; not like the Butcher, who its to destroy; and these by the Scripture are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 God's children already? Quest. 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; Answ. 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, Its not this to turn me nearer to God? its 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 its said of several Psalms, which more principally contain the subjects of affliction, A Psalm to give understanding; so shouldst thou writ, as it were, upon every trouble, upon every affliction, An affliction to give understanding. Do not Physicians command men distracted, and out of their wits, to be kept in dark dungeons, to be bound in strait 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 its 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, binds thee in chains, afflicts thee with several judgements, that so at last thou mayest seriously consider of thyself, 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 God's dispensations into Bona Attractionis, and Bona Retractionis; Good things drawing or attractive, these are God's 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 rvine: Therefore when we say, God by his calamities, intends 3. the conversion of men; it its not to be understood universally, not of all men, nor at all times; God hath some judgements which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, punishments and torments, which proceed from the mere hatred and implacable enmity of God; and so conversion its no more intended by these, than 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 who'll world that perished save eight persons, were all damned, for that its disputed among the Learned; yet its plain, the greater 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 than into eternal fire presently; and woe 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 The difference between penal evils, and medicinal. 1. 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 Sod●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 God's 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 its not in his soar displeasure; than all these dispensations are to purge out thy dross; than thou art set on the fire, that thy scum may go over. jeremy makes an excellent difference between these two dispensations, jer. 10. 24, 25. Correct me, OH Lord, but with judgement, not in thine anger, l●st I be brought to nothing; so than, never repined or grud e under any soar hand of God upon thee, if it be with judgement, with measure, not in wrath; than it its but the shepherd's crook, to bring the wand'ring 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 mind earthly things only, 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 vouchsafe inward teaching of the soul, inward melt and humiliations of the spirit 2. with them. God's 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, than there its hope of an hearty conversion unto God: when God strikes on the back, and opens the eyes at the same time, than are afflictions blessed and happy to such men: The bitterness of them its quickly recompensed with the fruits of righteousness they bring forth. Consider than, doth the rod give thee wisdom and understanding? doth God speak wisdom to thy heart, while thy outward man its so sharply exercised? than these things come from love, and will end in love: O this undoeth us in out calamities! we attend to the outward burden, and grievous nature of them, we ask, When will they be go? we cry out, How long Lord? but wenever remember that we are by our calamities in God's School; we consider not, neither do we harken to what God saith unto us; look than to have teaching, as well as striking: O woe be to that man, whom God only beats and beats, but teacheth him not at all: This its a forerunner of sad destruction. Having premised these things, I come to show in the next place, how Afflictions How afflictions are operative to the conversion of men Not of their own nature. 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 its, as if afflictions of their own nature, in their own self, could beget any such heavenly change upon men: Not such matter, for if the Word of God itself, and the Sacraments, if destitute of God's 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 God's 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, OH Lord, when thy hand its lifted up they will not see, Isa, 26. 11. Though a fool be brayed in a mortar, yet he will not learn wisdom, Prou. 27. 22. The Second Error to be avoided, its to attribute any merit or worth to a patiented Nor by way of merit for the patiented bearing of them. 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 signify a proper causality, only God doth make afflictions advantageous for his children glory: Do not than think, that because thou hast a miserable life here, God its bound to make thee amendss 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 advantageous to set the word preached upon our hearts: But first by setting the word preached upon our hearts. I spoken unto thee in thy prosperity, saith God, but thou heardest not, Jer. 22. 21. The word of God its never so likely to have a powerful impression, as when men are in miseries; than their proud spirits, their lofty hearts are tamed: As the rod in the school, and discipline makes instruction easily enter into the negligent child; 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 furnace? say, This its to bring all that hath been preached to me to my mind; God hath a special regard to his word, it its the precious seed sown, and therefore he ploweth and harroweth the ground; he afflicts and humbles Hearers, that they may get good by it: This its the proper use of all chastisements, to make way for the word preached, to mollify and soften, that it may enter; and therefore what hearers are more obstinate and opposite to the word, than such as live in jollity and security, that have their heart's ease? These have a fat heart, and so are not sensible. Secondly, Affliction helpeth much to make men sober and wise, to give ourselves to understanding; and by understanding we come to be converted. Solomon often 2. Afflictions help to make men sober and wise. 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, than any child can be to human Learning: Now when God depriveth us of our joy, of our comforts, of all outward delights, this its apt to make a man to consider the vanity of all things, What are Richeses, what are Honours, what are External mercies to be me thus afflicted, thus broken and bruised? When thou rebukest man for his sin, all his desirable things perish; when than God takes away the desire of thy eyes, the desire of thy heart, this its to make thee wise; as you take away the child's babies, to make it learn its lesson: It's better to go to the house of mourning than laughter, for the living will lay it to heart. The Prodigal never came to his true mind, till he was brought to bitter extremity: O than, if thou find God's hand heavy upon thee, say, This its the time to get wisdom, speak now Lord, for my heart its ready to hear: If thou dost not know more, and understand more than ever, thou losest the benefit of thy affliction. Thirdly, Affliction may further conversion, in that it doth sensibly teach a man, how 3. By sensibly teaching a man how sad and bitter a thing it its to sin against God. sad and bitter a thing it its to sin against God: Sin its compared to gall and wormwood, but it its never perceived to be so, till God bring us into external miseries: Thus Jeremy, Jer. 2. 19 Than shall ye know, it its a bitter thing to departed from God: Therefore though men in jollity and outward ease, never think of turning unto God, yet how its it that you refuse, whose sins have found you out. These Serpents have now put out their stings upon you; you find 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 its come for evil things: Every man doth quickly settle upon his leeses, if he be not removed from affliction to affliction: How fit than and congruous its it for that man, who lieth under the smart of his sins, to departed from them! What its the cause of thy present misery, of thy present troubles? its it not sin? What hath brought thee into that deep gulf thou art in? its 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 thyself with? its it not sin? Than why dost thou not say? If sin make all this evil, if that bring all this misery, why shall I embrace 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 its hell and the tormenting flames thereof, if now sin be so terrible? Fourthly, In this afflictions may also prepare for conversion, because they are apt 4. They are apt to dead a man's heart to all creature-delights. to dead a man's heart, and all his delights that he took in the creatures: Sin its an aversion from God, and conversion to the creature; now grace its an aversion from sin, and conversion to God; and there its nothing doth so prepare and take of the heart from the creature, as when God afflicts us in them, and by them. As than the breast its 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, It's not good to be here, we must seek a better good than these things are: In their afflictions they will seek me early, saith God, Hosea 5. 15. O when God shall make every thing briars and thorns to thee! when thou lookest for good, and behold nothing but bitterness, now its 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 than dost thou any longer seek for grapes on thorns; for true happiness in the way of sin? God took the Church into the wilderness, and than he spoken to her, Hosea 2. 14. O when God hath brought thee into a wilderness, all comforts are kept from thee, than take the advantage, than pray, than mourn; now, if ever, that iron of thy heart its in the fire, and it may be beaten into a good frame; and therefore the more universal thy affliction its, if it takes thee of from all refuges, leaveth thee not one drop of comfort, the likelier it its to do thee good, for thy spiritual disease and corruption its contumelious, that it must be strong physic, else it will not work on thee: As long as thou canst catch upon any twig, any branch to save thyself, thou wilt not throw thyself into the arms of Christ: Therefore God hedged the Church's way with thorns, Hosea 2. 6. that she might not any way break through for her sins; and when she was thus stopped, than 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 its the proper instrument, only this may smooth and prepare the way for the word to enter; 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 dangerous, though he bless himself. It's 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, jest some remarkable vengeance of God fall upon us: He thought those were most unhappy, that had so much earthly happiness, Nihil infelicius semper felici. Here its one doubt to be answered, and that its, Why should men be pressed in times of calamities and miseries to turn unto God, seeing that its usually branded Quest. for hypocrisy; all its out of fear, and extorted, and so not thank worthy: If Israel return to God, because he its framing evil against them, its merely for fear of evil, and not love of God, or what its good. Doth not the Prophet call the Israelites fastings and mourning, when they were under God's judgements, by no other name, than howl, as if they were so many beasts kept up in a den, ready to be famished, that cried for food only, Why than should this be urged upon us? I Answer, These calamities must be the occasion only and initial motive; they must prepare and make way, but they must not be the principal ground, nor the Answ. only: Even as the needle draweth on the thread; or as in matter of faith, the true Church's Authority, makes way to receive the truth of God, but afterwards 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 only, but love to him: We do not therefore press you, to make your afflictions the only ground, but let them be sanctified introductions: And so I proceed to the Uses. First, That no man hath cause to boast and rejoice of his outward prosperity, that he its not afflicted as others, he liveth and its dandled, as it were, in the world's Use 1. lap: Who knoweth, but that this its the fatting of thee for the shambleses? Who can say, but that God its most angry with thee, while he seemeth not to be angry: O how much better were it, that God did follow thee by one affliction after another, by one misery after another; this great calm its but the forerunner of a terrible storm; know sin hath it stings, and it will one time or other be terrible. As its said, the Magistrates hath not the sword in vain; so neither are all those threaten, all those arrows and swords of God's 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 astonishment, Use 2. if every sinner be not turned from his evil ways; for God hath not only framed evil against us, but poured it on us; he hath not only whet his glistering sword, but run it in our bowels; the Lion hath not only roared, but torn in pieces: In vain do we speak and hope of God's 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: O than 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.) presently. JER. 18. 11. Return ye now every man from his evil way. THe Prophet's Commission consisted of two parts, The first Instruction. The second Exhortation. We are upon this latter, and in it are observed 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 approprition of it, Every man from his evil way. 4. The extent also of it, From your evil do. The next thing in our method to be handled its, the time when this duty must be set upon, and that its now Turn ye now. From whence Observe, That Conversion or turning unto God, its a duty required at the present time. Thus in other places parallel in the margin, where this duty its often commanded; still the time its prefixed now, Return ye now. For opening of this necessary practical point, Consider Man its prove to put of the day of repentance. First, That it its a very prove inbred thing in a man to procrastinate, and still to put of the day of repentance, and conversion to God. He resolveth, and he purposeth, 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 common with your own hearts, and see if there be not something or other ready always to stisle and kill those purposes to return and so thou art always delaying, and delaying, hoping for a time at last, till it may be thou fallest into the grave, and so all thy hopes cut of. Now the causes of this delay to turn to God, may be several: Sometimes it may come from sluggishness and Causes of men's delays to turn to God. 1. 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 its here, he desireth to part with his corruptions, to sin no more, but than he cryeth a little more ease; so much praying, so much hearing, so much humiliation, so much fervency and violence its very tedious to him: The kingdom of heaven its to be got by violence, Mat. 11. 12. and the way to heaven, its striving, run in a race, wrestling and combating, all which the idle man will never do. A second cause its, Dear, and excessive love to the lusts we live in, when we have at 2. the same time some conviction, and yet strong corruptions. Conviction that it its high time for us to break of our sins by repentance, and yet strong corruptions do so entice us, and persuade us, that we are not able to break these bonds, and cast them asunder, than conversion its delayed. Thus Agrippa was almost persuaded to be a Christian, Act. 26. 28. but yet his present lusts withheld 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 surfeit, and over-charge the 3. heart: this dust got into the eye, its apt to blind them. Thus the young man that seemed so forward, when he was bid to cell 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 4. backward, as well as forward, and what was the matter? They would turn to God from violent fears that were upon them; they than cried, and mourned, and prayed unto the Lord; but this fountain presently dried up when a sunshine day came. So that prosperity and freedom from trouble, makes a man put of his resolutions, as much as ever he put them on in times of adversity. Thus you see what are the causes that may make men use that Corvinumcras, as Austin calls it, The Crow's note, Cras, to morrow, to morrow. 2. Consider, that it its an high, and a very grievous sin, for a man obstinately and It its a grievous sin to resolve to turn to God, but not yet. formally to have this expression, I will turn to God, but not yet. I say to have this formally, and not with attention to it, it argueth very great rebellion, for it supposeth light in thee; thou seest thyself out of the way, thou seest thyself undone, and wand'ring in ways to hell, yet thy rebellion against this light its so great and manifest, 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 aught to take the present Now, not to put of, no not a day, an hour, not this moment; and there was never Why men should turn to God presently. 1. any duty had such reasons for it. As First, The vanity and uncertainty of a man's life its so obvious a reason, That it its strange every one doth not resolve, Now will I forsake my accustomed sins, I will do it now. The shortness of our days its frequently agrravated by the Scripture, therefore we should apply our hearts to wisdom, we should not look so much to this moment, as provide for eternity: Who art thou than, OH mortal man that doth yet put of thy repentance? who hath given thee security for to morrow? why dost thou not take the Holy Ghosts council? To day, and while it its called to day, hear his voice, Psalm 95. 7. O dust and ashes, Why art thou not afraid of being blown away with every breath of God's displeasure? In worldly matters you are careful to make every thing sure; you know not what will fall out, it its good to be certain; and in heavenly things, there you content yourselves with any probabilities. The Psalmist gives a convincing Epithet, Psal. 4. OH ye mortal men, how long will you love vanity. Let us than 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 passed upon every one, the execution whereof may be this night, so that thou never mayst hear this Exhortation more, by the consideration of the grave into which thou art falling, that thou wouldst no longer put of, but turn from thy sins. O 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, its as uncertain in continuance as thy life. Thus the Apostle, Behold, now its the time acceptable, 2. now its 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 its coming, and no man can than 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 blood: O than, whither 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 its the husbandman to take the season for sowing, the tradesman his season for bvying and selling! but for our souls we are not wise: We say not, O my soul, now if ever let this sermon pierce thee, now if ever let this exhortation prevail with thee. O unwise men, go and learn of the brutish Creatures, they are so wise as to lay up their store in summer against winter: and thus it aught 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 scarcity. Now while God calls, do thou say, here, Lord, I am. Thirdly, Therefore turn now from your evil ways, because the longer you put of, the more you hinder your peace and happiness. All the time spent in sin its 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 Prodigal feeding on husks, when thou might'st 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 happiness, now I begin to have pleasure, but never till now? Thou wilt find a damage, and a loss which cannot be repaired, but by that happiness in Jesus Christ: So than bethink thyself, What a loser am I, exchanging dirt for gold? It its my own advantage and happiness, if I betake myself to God immediately. Fourthly Therefore turn to God, because the longer thou putst of, the greater difficulty it will be to leave thy sins. At last Conversion will be every day more remote than at first; for the difficulty will arise several ways, here will more than a threefold cord be to be broken. For 1. It will be more hard, because sin its every day hardening of a man's heart 1. more: Now all hardness of heart makes turning to God more difficult: wax its sooner melted than cold Iron: Therefore saith the Apostle, To day if you will hear, harden not your hearts, Psal. 95. implying that every delay doth freeze the soul, and make it more benumbed: if thou art not fit to day, thou wilt be less fit than to morrow: and hence it its 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, than that groweth incurable at last. O than take up betimes; while there are any relent, any melt, go presently to God: If thou gettest cold after this heat, than thy disease will be more mortal. 2. Therefore it its more difficult if thou delay, because to thy natural hardness 2. 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 God's call, than there its a second, and a third, yea many stones laid upon thee while thou art buried in the grave of thy sins; O than, woe be unto thee who dost make thy condition worse at last, than at first. Who knoweth if thou hadst regarded the first impressions, and motions of God's spirit, but that thy condition had been more hopeful? O take heed of proving bankrupt in the way of sin; than the more thou spendest, the likelier to be cast into that dungeon out of which there can be no redemption. Take heed than of adding hardness to that which its inbred in thee: Thou hast enough to press thee into the lowest sea; thou needest not have more millstones hung about thy neck. 3. It its therefore more difficult, because the judgement of God its more terrible to such in a spiritual manner. The Lord hath spiritual judgements, as well as 3. temporal; and although we groan and complain more under bodily miseries, yet these spiritual have the greatest danger; and of all spiritual ones, this of hardness of heart its the most grievous, as by the Prophet appeareth, Esai. 6. Go and make their hearts fat, their eyes blind. O than fear the longer thou putst of, jest God will smite thee with more stupidity, more senselessness, and so at last thou f●ll into an hopeless condition, that all means used for recovery, do make thy sickness more desperate. 4. Therefore it its more difficult if thou delayest, because the devil hath thereby IV. 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 Devil he hath a full possession of him; but now his hold in thee its stronger and stonger, as thou delayest, and therefore it will be the more hard to cast him out, when he hath had so many years possession. The devils that possessed the man from the womb up, could not be cast out but by some extraordinary way. The devil was in Judas his heart long before, yet saith the Scripture, The Devil entered into his heart, John 13. 27. How its that? was he not before there? Yes, but now more than ever; he had sinned more, and resisted the grace of Christ more, and therefore God gave him up to the greater power of the Devil: And thus it will be with thee; the more thou putst of, the more thou delayest, the greater Tyranny and reign 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 5. 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 Devil, and so laboured more than many of his equals in pulling down the Church; therefore when once converted, see how he rejoiceth as a giant to run his race, and he laboureth afterwards more than all to build the Church. O than think the greatest honour thou art capable of, its to do the Lord's work: Angels rejoice in this; and all the while thou art in the course of sin, than thou art doing the Devil's service: Although now there be no greater delight to thee, than 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 6. more shame and trouble of heart. Those that have go far in the ways of wickedness, they have the greater falls, and so their broken bones put them into the more pains ere they can be healed. O what a deal of peace would Manasses, and Mary Magdalen have enjoyed, if they had been converted in their younger years! So if Paul had been betimes drawn 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 its that, Remember thy Creator in the days of thy youth: and it its good to bear the yoke in the youth; so it its here, it its good to feel the bitterness of sin betimes; it its good in our younger years to feel how sad a thing it its to displease God; this advantage hath early conversion. So than, let young ones harken to sermons, let them attend to what the Ministers of God exhort; for conversion doth not only belong to the old, but to the young; yea commonly conversion its 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. Seven, Suppose thy conversion and turning to God for the future, were not only possible, but sure; if it were infallibly revealed to thee, that God would before 7. thy death make himself known in a gracious manner to thee, yet how unfit its old age, or a diseased sick body to turn to God? When thou hast given the Devil all thy service, and power, and strength, than to give a Carcase to God it its unseemly; like those Heathens that keep the honey to themselves, and offer the wax to their Gods: say than to thyself, as the Prophet in another case concerning those that offered blind, and same Sacrifices to God: Offer it now to thy rulers, and governors, see if they will accept of it: And thus it its here, thy lame, diseased, infirm service, How fit its it for God, when it its not fit for any man? The command its, Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength: if this be required of thee, than it its most unworthy and dishonourable dealing, to put of God to thy feeble age. Eighthly, Consider the nature of sin, what it its, and thou must needs say, There its no way, but presently to go out of it. It its the poison of the soul, and that its not to be 8. kept long in the body: It its the bloody wounding of it, and thou must not let it lie long in this bleeding: it its the mere mercy of God that sin doth not give a damning stab and blow to thee, to undo thee to all eternity. Why than wilt thou stay for an hour, for a moment in this estate? Who would abide long in a place, where fire its ready to burn and consume all before it? Yet this its thy condition; it was Lot's great stupidity, 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 merciful to him, saith the Text, Genes, 19 16. And thus it its here, our sottishness, and stupidity its 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, than why not now? Do not deceive, and delude thy own soul; if ever thou wilt part from thy lusts, begin presently, 9 for what can be more necessary? Commonly this its our method, that we will do the necessary things in the first place; we will first provide for our lives, before we do for ornaments; Nature teacheth us to do that which hath the greatest necessity: now than what its more necessary than to turn to God? if this be not done, thy sins are upon thee, thy lusts will overwhelm thee, thy damnation its sure and unavoidable. Turn now unto God, because it its most necessary: one thing its needful: neither richeses, 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. Its sin of a terrible damning nature, than it its so now? Doth God's anger belong to sin, so it doth now? Its God also to be loved, and chosen before all things? than now as well as at any time hereafter. Thy comforts will be greater, thy honour more, thy service to God more; therefore return now unto God. Use of Exhortation, to be persuaded to this duty, Return now, set immediately upon the work, Why should God's work be done last of all? O think rather I will turn unto God, and that presently, because I may dye before I think of it. If I die before I have settled such and such worldly businesses, there its nothing but a temporal loss; but if I die before I have settled the peace of my soul, than I am eternally undone. O how many have been surprised by God's stroke, before ever they thought of it: than 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; O if I die now, I shall dye and be damned in them. Come than 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, than still thou wilt doubt of thy integrity in what thou dost. SERMON LXXVI. That Conversion puts a Man upon leaving his Beloved Sin; The reason of the difference of Darling 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 evil ways. THese words (you heard) were the second part of Jeremiah's Commission, the matter whereof its exhortatory, and in that the duty, and the time of the duty have been considered. The third thing in order to be prosecuted, its the subject, with the appropriation of it, Every man from his evil ways. Besides 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 Conversion unto God, they were to throw away these Dalilahs to sacrifice these Isaacs, their only sins, which they loved so much. A man may leave many sins without any trouble, so as it be not that to which he its dearly engaged. 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, Obs. turn unto thee; only in this spare me. Some say, that Naaman the Syrian was not truly 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, Pardon thy Servant in one thing, that when I go down into the house of Rimmon, and my Master lean on me, I also than bow down, 2 King. 5. 18. They that make him not a true Convert, say, here was hypocrisy. This Office was a place of honour and profit, and so though he would acknowledge the true God in many things; yet this his evil way he would not leave; I will not determine that point of his true Conversion; but certainly this its a very frequent miscarriage in these days; Many hear the Word gladly, receive it with some joy, and do many things willingly; but than they are held in one string, there its one dead Fly, and that marreth the Box of ointment, so that it passeth a Diminutive but on a man, and all his Religion. As in that Naaman we instanced in, it its said he was a great man, and of great authority in the land, but he was a Leper, and that marred all: so it its here, he prayeth, he heareth, he conformeth to many godly things; but there its such a fin, such a lust, and that undoeth all; and as every man may have his particular sin; so its observed, that Nations have their proper sins. The Jews in former times were above all sins prove to Idolatry; 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 uncleanness and wantonness, therefore the Apostle doth so much press Arguments against that. The Cretians are branded to be always Liars; 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 prove to some kind of sin than others: But I shall limit myself to particular men's darling corruptions, which its the root to be plucked up, the Fountain to be dried up; and every Christian should be so far a spiritual Physician to himself, as to be able to know, what its that particular sin to which he its most inclined; for at that breach hell and damnation will enter. But to make this point naked and open, consider, That Original sin, though it Considerations about beloved and darling sins. I be the seed of all kind of wickedness, 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 itself in one way, rather than another: Even as in every man's body there its a seed and principle of death; yet in some there its a proneness to one kind of disease more than to another; and this may be called that man's proper sin, his evil way. As Philosophy tells us, Though all the individuals of one kind agreed in one common specifical nature, yet every one hath a particular difference, whereby it its 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 corruptions, which are like the Prince of Devils, that commands all their other sins. It's true, there its no sin committed by any man, but thou hast cause to bless God, that thou art not as desperately entangled 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 Roman 3. applieth to every man. Yet evetie man hath his inclination to one kind of sin rather than another: and this difference of darlingbeloved sins may arise from two grounds, the one internal, the other external. The internal cause of a beloved sin its the complexion and bodily constitution of a The reason of the difference of darling sins in men. 1. man: For as one man's body inclines to choleric diseases, another to melancholic; so the very natural constitution, while a man its under the power of sin, 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 contrary inclination, put another predominant principle within him; and besides this doth not extenuate, but aggravate his sin; for the more it its rooted, and cleaveth to him, the more difficult will his recovery be; so than a man's peculiar sin, that he its 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 sin 2. may arise from some external causes, and they may be these. First, Custom and use in some kind of sin. Frequent custom 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 ears boared, and are never willing to leave that Service. We see daily sad experience of this truth. Men who through long continuance in sin, have now turned it into their nature, They say of that sin, as Christ of grace, One thing its needful; They add Drunkenness to Thirst, as Moses calls it, Deuteronomy 29. 19 That its, after they have committed sin, they are vehement and fervent for it again. Secondly, A darling Sin may arise from the condition, or relation we are in. There may be some temptations suitable to the inward lusts of an heart, that we cannot leave such sins, unless we quite forsake such a condition, or calling. Judas his beloved sin was Covetousness; 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 pinnacle 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 its a daily incentive to add many Cubits to the stature of their lusts; and its a very ill and malignant constellation, when a man's outward condition, and his peculiar sin 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 man's particular way of sinning, which yet we cannot call his beloved sin. For it may be a great grief and torment II to him, it may be a Tyrant usurping power over him, not the delight of his soul. Some say David was very prove to the sin of lying; its plain, that being in many straits by Saul, he used many unlawful shifts: Now this was an heavy burden to him, Deliver me from the way of lying, Psalm 119. ●9. He doth earnestly pray against this Sin: And so in another place, Psalm 31. 10. He speaks of being kept from mine iniquity: so the godly may be more prove to fall into one sin than another; some into inordinate passion, some to cowardly fear, some to diffidence in the promises; yet these are not their beloved sins, but their hated enemies, they mourn and complain with Paul, That this Law of sin within them leadeth them Captives; They cry out, and say, Their souls suffer violence within them: Not sin, but Christ, its the beloved of their souls; he its the chiefest of ten thousands; yet some corruption or other beateth them often down; they are more overtaken in such a corruption than in any; Therefore they say, This its my iniquity, this its the Saul that its always pursuing of me. It's necessary the godly should understand this difference between a sin beloved, and a sin violently tyrannising over them: for this its most certain, whosoever giveth up himself willingly to one kind of sin, he its yet in the state of nature and wrath, he its not turned unto God. Thirdly, As many of God's people have found their heart's weakest to resist some kind of sins: so the godly have for the most part some grace or other wherein they III do most excel. They have their way of grace, wherein they are most admirable: Thus Moses its marked for his meekness, David for sincerity and a faithful 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 its 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 serviceableness which the other hath not. In the next place, consider the Signs or Discoveries of a beloved sin, and they will appear thus: IV. First, That which swallows and devoureth all thy other sins. All other sins are but streams emptying themselves into that Fountain, and Ocean; this its the darling 1. sin. The Pharisees peculiar sin was vainglory, because all things were referred to that: For seeing such a sin its in the room of God to them, who'll belly its 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 its the Idol of his heart; so Covetousness in an earthly man its called Idolatry; because all the sins he commits, all the fraud and wrong he doth, its to satisfy this: As in a man's body, where there its one great wound, all the humours will run thither. Secondly, A beloved sin its that, wherein a man cannot endure to be reproved and rebuked sharply. They can with great delight, hear you preach against such 2. and such sins; but than come to that wherein they are most entangled, than all their malice and venom works, so that there its no such discovery of a darling sin, as a man's impatience, and fretting against those who faithfully rebuke. When Herodias desireth John's 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, hypocrisy, and self-righteousness, they were moved with envy and hatred against him. Try than thyself, canst thou endure the sharp Razor should come upon the sorest part? Its there nothing that its in the Word cutting like a two-edged sword, but thou art willing it should enter into thy very heart? This its very comfortable. Thirdly, That its a man's beloved sin, on which his mind, his heart, and all his 3. labour its spent. The Voluptuous man its described to be one that maketh provision for the flesh. The Adulterer its brought in by Solomon diligently observing the time for his Lusts. The malicious Enemy to Godliness its 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 Jacob's Darling, because he bestowed a more excellent coat upon him than the rest, and so the elder Son was to have a double Portion, as most beloved; So that sin which hath a double Portion above others, that which hath more of thy Cares, thy Thoughts, thy heart; that its thy Darling sin: O kill that, crush that in the Egg, before it come to be a Cockatrice. Men should common with their own hearts, and study themselves more than they do in this matter. Fourthly, That its thy darling sin, which thou wouldst have spared above all. Thou wouldst never stand delaying, but turn immediately to God, but for that. 4. That which thou hidest in time of danger, as jehojadah did young joas, hoping in time to make him King. This its the Goliath of all the Philistims: Commonly when the Grace of God comes close to a man's heart, gins to wrestle and combat with sin; than there its no such sturdy and potent enemy as that beloved sin. All the difficulty its in throwing down that mountain. When there was a man very forward, and not very far from the Kingdom of Christ, our Saviour to try his sincerity, presently puts him upon the leaving his endeared sin, and than saith the Text, He went away exceeding sorrowful. This was the cup of Jelousie-water that did presently make his thigh to rot. What than its the sin that hinders thee always? That its the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the millstone about thy neck 〈◊〉 If it were not for that, thou couldst gladly run in the way of God's commandments: This its the great enemy to thy soul's peace, spare it not but destroy it. Fiftly, The darling sin may be found out by the easiness to be overcome by it. Samson its easily persuaded by Dalilah, when none else in the World could 5. steal away his heart. The Apostle bids us lay aside the sin that doth so easily bese● us, Heb. 12. 1. It's the general Rule of the Scripture, Of what a man its overcome, that he its in bondage unto: and if the man be easily without any resistance overcome, than its an argument he its the more in bondage. Consider than what that sin its, which thou canst hardly refuse, what that its which finds the door always open, and there know all thy Calamity ariseth by that, It's an heavy slavery (if the soul could be sensible) to be at the command of any sin; 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 who'll Kingdom of Heaven, and thou will part with it to enjoy thy lusts. Thus you have heard how this particular sin of a man, which its his own endeared corruption may be found out. Now lets consider, Why Conversion to God doth in a special manner make Why Conversion makes a man leave his darling sins. a man leave this: The work of Grace doth in a peculiar manner take of this yoke 〈◊〉 That what Amnon did by unnatural, carnal lust; he hated Tamar as much and more than ever he loved her: so when men are once truly 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 holy indignation against them. Now the grounds are these: First, This beloved sin was the strength and power of all other sins. They all run into this: This its a kind of an original mother sin, that bred and 1. 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 Soldiers, 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 less sins as this great one. Come, saith grace, let us destroy this, and all its ours, This its the strong man that must be bound ere the house can be taken: This its the Dim that must first be destroyed. No wonder than, that a man entangled in any close beloved sin, can promise' himself any true comfort or hope, for he its under the strong power of sin and Satan, as long as this its upon him. Secondly, Therefore a man must forsake this beloved sin, because in true conversion unto God, we are to leave sin upon such spiritual and Scripture grounds 2. which are true in every sin, as well as in any. The grounds of turning from sin are, because its contrary to an holy God, it opposeth an heavenly and pure Law, it grieveth God's Spirit, its the noisome filthiness and dung of the soul: Why than if this be thy ground, than all this its true of thy beloved sin as much as any; for that its against God's holy will, that its opposite to a spiritual Law that its contrary to purity and the beauty of the soul. It's an hypocritical Conversion, when men leave some sins, and not others; they can part with some kind of cocorruptions; but than there are others of which they say, as was of Goliah's sword, None like that. Now all this its but deceit and frowardness of heart, this its but halting before God; for if thy beloved lust be sin, if an enemy to God, if an adversary to his glory, how canst thou lodge it in thy soul? O that people would attend more to the true spiritual and acceptable ground of leaving any sin, for that would sweep all away, it would not leave an Hoof in Egypt. Thirdly, Therefore in Conversion, a man will be sure to leave his peculiar sin, because all repentance and humiliation its a kind of revenge, and spiritual judging 3. and condemning of ourselves. If we would judge ourselves we should not be judged of the Lord; so the Corinthians, that had been too conniving at the incestuous person, not endeavouring to purge out the old Leaven as they should: when they began to turn from this sin, than saith the Apostle, What fear? yea what zeal, what indignation and revenge? 2 Corinth. 7. 11. In all things ye have laboured to clear yourselves in this matter. Thus it its with a godly man; of all sins, that which was his greatest delight, his greatest practice, now his greatest zeal and indignation its against: Was uncleanness his beloved sin? Now he doth especially abound in purity; that so all the world, yea and God also may see him clear. Was pride his darling sin? than of all graces he its most clothed with Humility. Paul's great sin was persecuting and destroying the Church of God once: but when converted, who had such fatherly bowels? who had the Church in his heart so much as he? As Cran 〈…〉 oer, that had subscribed with his right hand to that which was against his Conscience, afterwards with revenge 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 Christ's Feet with it. And those eyes that had been wanton Snares, do now stand beblubbered with Water. Thus the godly man will be avenged upon his spiritual lusts. Fourthly, Conversion to God its the bringing of a man to true and solid Wisdom. 4. Now that will presently advice 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 bloody strokes such sins have given his Conscience; and therefore he its afraid, and trembleth at the very approach of such sins. 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 its the blood 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 sins, because 5. it puts a man upon showing the greatest love he can to God, who hath showed so much to him. Now wherein can he show more service and love to God, than by killling his Absolom, by offering his Isaac? Now, saith God, I know thou lovest me, because thou hast not spared thy only beloved Son. So God, Now I know thou art truly converted to me, for thou dost not spare thy dear lusts, thou dost not hid thy beloved sins any more: Love to God will put a man upon this; and no wonder, for it puts a man to loose his Wife, Children, yea his dear life for Christ's sake: its it than any wonder, if it parts a man and his beloved sins? Use of Instruction, That all they are still in their Hypocrisy, and lie under Use. God's wrath, who retain any beloved sin. What though thou dost many things, yet if thou wilt not part with thy Herodias, thou art in Gall and Wormwood. And this its the rather to be observed, because a man may go for in the profession of Religion, yet have some secret beloved fin that he hugs in his Bosom all the while. O throw that Toad out of thy heart; Christ cannot, will not devil in thy heart, till that enemy of his be dislodged. O let a judas be a Pillar of Salt to season you: Did not he pray, hear, work Miracles in Christ's Name, and yet lived in a secret beloved sin? God will unmask such Hypocrisy, and make thy sin find thee out. SERMON LXXVII. Shows that all People 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 its, An evil way. 2. The restriction of it, His evil way: The restriction hath also been absolved. There remaineth only one thing more in this Exhortation, and that its the general term, (Evil way.) Conversion its a motion; and as local motions have a term from which, and a term to which; Thus it its here in spiritual Conversion; and you cannot clearly understand the nature of this duty, unless it be considered 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, its the evil and sin we live in. Observe. I Who must be converted. That which we are to move from, yea run and fly from, its the impiety and transgression of our lives. Every one that lieth in any sin, must be turned upside 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 man's former sins, its no disgrace, but a necessary duty, and a great dignity: Thus Conversion its 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 Fountain 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: Every man. For For many a man its eternally undone, because he doth not see a necessity of his turning to God; he either takes for granted, that he its already converted, or 1. All by nature are in a damnable state of sin. he thinks conversion its only for Pagans' or Heretics, to the true Christian faith, or some notorious gross sinners, whose sins are of a crimson colour. Therefore to undeceive and convince you herein, know and consider, what it its to be in sin, or who may be said to be in sin, and every such person needs conversion. First therefore, Every one by nature its in the damnable state of sin, although he never committed any actual impiety: Thus sin was unknown to Heathens, and denied by some Heretics; 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 its the first stone, and the deep foundation that must be laid: This its 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 its 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 begin to move towards him, but because they feel not this natural averseness in their who'll man from God, and what its 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 not more sin in thee than the child 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, its far more difficult, than from any actual impieties, for this its more closely bred in thee, and settled in thy bowels: The Scripture calls this thy body, thy flesh, thy members, as if thou wert turned into this sin: This its the fountain, this its the root, this walketh with thee, riseth with thee, dwells in thee, as in its proper possession: so that in your turning from sin, be sure you go as deep as to this native filthiness: It's not to turn thy coat, or thy skin, but thy very heart and innards, when you are to turn unto God: We shall show in time, of many turn to God, but they laid no good foundation, they laid not the axe to the root of the tree; they cut of Sampsons' hair, but plucked it not up by the root, and so the strength of corruption prevailed over them again; so that this turning from sin, its to turn from thy own self, to leave thy own self, and join 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. It's a true and good saying of Ambrose, Homo recedens malè a Deo, cecidit in seipsum, Man falling from God, fell into his own self: So that he its as a beast tied up in a close dungeon; his thoughts, his affections, his designs are only for himself, original corruption hath brought this perverse distemper on a man; look than that thou break this Dragon's head: Thou wilt find thyself within (how glorious soever in thy externals) like Ezekiels' wall, whereon were portrayed the forms of all creeping and abominable things; or like Peter's sheet, that had all the kinds 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 condition. Secondly, That man its still in sin, and so needs conversion unto God, who 2. Having inward delights and lusts after sin. 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 mere will and purpose 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, its to deny the Law to be a spiritual law, forbiddin, all the inward motions and affections of sin; it its to deny God to be a father of spirits, who beholdeth and tryeth the inward man, and doth most abhor spirit-filthiness. 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 of from God, and therefore needest turning to him: O how well were it, if all thy filthy lusts within were discovered to thee! if thou didst judge thyself a serpent, which though it hath a glittering, glorious skin, yet its full of poison and venom within. Thirdly, He its still in his sins, and so needeth turning to God, that doth constantly and daily live in the committing of gross and known sins: This its as clear 3. And some live in the constant and daily committing of gross and known sins. as that thou livest and breathest; and to this man properly the Text speaks, Return from his evil way. An evil way, its the trade, custom, and ordinary practice of a man: O than if we behold the lives of most men, who its 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? Than what an heavy judgement its 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, OH Shunamite, Return, Return, have the Ministers of God cried aloud to such, Return, OH return, and yet men go on desperately in paths of rebellion against God O why its 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 destroy him. Lastly, They live still in their sin, and so need conversion to God, Who though 4. Or if they nenever yet repent of them. now they do not commit their sins they once did, yet never have truly and unfeigned lyrepanted of them: O its again and again to be considered, upon what terms men leave their sins; Thou wast such and such a profane wretch once, but now thou art not; How comes this forbearance of time? if it be not from godly sorrow, and a true apprehension of God's displeasure, thou art still in thy sins, though they were committed many years ago. It's 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 its only upon pure grounds: But of this more in the sergeant work of conversion. Thus you see how every Auditor its not to let these sermons pass as general things, like a tale that its told, wherein they are not concerned; but to consider, Its 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? O 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 its a Blackamoor, 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 its the quintessence of this point, Let us consider what are the motives and grounds which are acceptable with God, when we turn from II The acceptable motives and grounds of repentance. sin; for, as you heard, Men have left their sins, they have not so much turned from them, but even run from them. Ahab, the Israelites, Judas, those turned from their sins, would do so no more, at lest as their present condition was; yet they never truly turned from any one sin: Therefore consider, that every kind of forsaking sin, its 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 less 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 its the 1. Argument in the Text, God's 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 God's judgements accempanying it: And commonly this its the first motive in place, though the last in dignity and worth: Let than all the threaten, all the wrath of God denounced against sin, make thee speedily 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 than this, if this be the principal and the only, than thou lovest sin still in thy heart; thou art kept from it, as the Dog by a clog on him, from doing his mischief. 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 its given God, by their iniquities: O 1. this prevaileth with them, more than all external punishments in the world: Alas, what its sword, or death, or hell itself, to God's frowns, to God's displeasures? Thus David in his conversion to God, after his grievous relapse, its affected with this, Against thee, thee only have I sinned, and done this evil in thy sight, Psal. 51. It was not loss of child, 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 its 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, spiritual 2. and holy Law of God: And this its 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 its to leave sin, because of the nature of it, and for its selfs' sake. Hence though God had not confirmed his Law by any threaten, 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 embrace it. The Apostle maketh the very nature of sin to lie in this, that it its a transgression of the Law: Now than when a man shall leave sin, not only because it hath the curses and the punishment of the Law, but because its the transgression of the Law; this its a good sign. You may behold this excellent disposition in Paul, Rom. 7. What its that which makes him so sadly bewail his captivity and thraldom 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 anguish and conflicts in his soul: O than consider, what its that which sets thy soul on turning from sin, its it merely an external punishment, not the loathsome and contrary nature of sin, to God's pure commands? this its not complete 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 mill, moveth as long as the force of the waters compel it, but when they cease, than the wheel ceaseth; all see this motion its not natural, but violent; so it its 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 dried up, than thou standest immovable in thy sins. O than hunger and thirst for this frame of a true convert, that thou mayest say, OH Lord, though sin hath so many enticements 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 its 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: You that love the Lord, hate evil; hate that 3. which its evil, and cleave to that which its good, Rom. 12. Men may turn from sin, and yet love it for all that; they part with it, because sin its 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 constraint: 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 frozen and congealed together, they may either be violently separated by forcible breaking the ice, or kindly by the thawings and melt of the Sun: Thus it its here, when men and their sins are congealed together, the Devil hath married 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 kindly, gracious manner, and that its by the love of God shed abroad in their hearts; for whatsoever its not done out of love to God, its not thank worthy, neither doth God accept it: But the bypocrite, when he its forced to leave his sin, it its 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 soar against their wills, therefore they were vexed, and tore and rend 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 its in every transgression: All sin hath rebellion in it, against God as our Sovereign, 4. and unkindeness against him, as a merciful father, and the fowtain of all the good we have: Now he that doth truly turn from sin, its much moved thereunto, because of the unkindeness therein to all God's mercies, because God was so ill recompensed after his love to us: Thus God aggravates David's sins, by enumerating 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 show, that because these grounds of turning from sin, hold in every particular transgression, therefore their conversion its universal; but of that hereafter. Now let us instance in those things that hinder this motion or turning unto God: And III The hindrances of it. 1. First, Want of spiritual life: You wonder not if the dead carcase lie always in the same place, and do not stir itself; neither its 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 2. 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 its understanding, especially faith, which its the pupil of the eye; that discovers the danger 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 sat still, and did not stir out of their places for several days together; and thus men in darkness of mind, 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 3. and hope of pardon, and enjoyment of God's favour: But the natural man its like the poor Cripple, that lay thirty years by the pool of Bethesda, he cannot move himself to be healed: As the poor bedridden 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, concerneth most of our hearers; for who its not in one evil way or other? Conversion its not only to be preached to those that are in the Highways, Gentiles and Heathens, but to you who frequent the solemn assemblies; yet what hearer goeth home, and thinketh with himself, I am yet to be converted, I am yet to turn from my evil way? Do not easily persuade yourselves, that the work its 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 manchild had been brought forth: How art thou turned from that, which thou art committing every day? how art thou turned from thy profaneness when it its still in thy mouth, in thy words, in thy hands, and actions. O if you did consider you had to do with God, and scripture Truths will abide so, when sin hath cursed and damned thee into hell, thou wouldst not let these things pass away as thou dost. You will know that conversion hath been preached unto you, and that all thy destruction and damnation its of thyself. SERMON LXXVIII. Of the wilful obstinacy that its in some men, with the causes thereof; and that ignorance of ones duty its no excuse. JER. 18. 12. And they said, There its 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, its the success, or the event of it: and here we shall find 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 Parable, who said, He would not, but afterwards repent, 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 wickedness. 1. In their peremptory Negation, And they said, there its no hope: Although it was God's goodness to invite them to turn to him, it was their advantage, not his; and although he threatens them with that evil he its preparing for them, yet they say, Not: And herein their rude and obstinate rebellion its 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 Saviour's 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 feigned 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 obstinacy its further declared in a two fold amplification. First, in that Phrase, There its no hope: There its the same expression, and the Hebrew word in Chapter 2. 25. some tender it, Desperatum est, It its desperate; we are resolved to go on whatsoever it costs us; Vatablus, expectoratum est, in this sense, our heart its wholly turned aside, and plucked of from God; we cannot love him, or obey his commands. Others, Obfirmati sumus, we are settled, and obdurate in our wickedness, Jeremiahs' preaching its in vain to us; he may hold his tongue, for we are set upon that which its evil. On Translators tender it, There its no hope, and that may be in this twofold respect; First, We have for so long a time given ourselves up to the ways of wickedness, we have thus long accustomed ourselves to them, that now there its 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 its no hope for us to be accepted with God if we would return unto him: But this seemeth not so proper, because at this time God did hold out his Sceptre of Grace to them if they would come in, and turn from their evil ways. 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 continued in the same. It Obs. was not Jeremiahs' portion only, or the Prophets and Apostles in former times, but in all ages the Ministry of God meets with such incorrigible and desperate hearers. Let the word of God sound as terribly, as that Trumpet will at the day of judgement: Let all ways be used, John's austerity, or Christ's meekness: the mountains 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 purpose, and prayer unto God, that they may go out from God's presence, cleansed from their leprosy? 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 Ministry of the word there are two kind of sinful and wicked hearers. Two kind of wicked hearers. 1. Ignorant. First, Those that live in their sins, and in an unconverted estate, by either an affected, or a gross ignorance. Or 2. Such who have knowledge, and yet knowingly, and wilfully commit those sins, that inwardly their own Consciences, enlightened by the word, condemns them for. In these two ranks all wicked men may be placed: For as for Heathens, who have a mere negative ignorance or unbelief in God and his word, because they never had Prophets sent among them, some (Divines) say they are not damned for the not knowing, or not believing of those things which are manifested merely by revelation; but because they detained the natural light of Conscience in unrighteousnes. We speak not than of such, but of those who are under the sunbeams of the word, and yet are frozen in their sins, (a Devil's miracle) or under the sweet droppings of the Gospel, yet are a barren wilderness: Now some of these persevere in their sins, from a sinful damnable ignorance. 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 God's 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 its either 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 lie down in their sins; they will not understand, that so they may not do good: there its this horrible impiety upon men's hearts, that they are afraid of divine light: they shut the eyes, jest they should behold that which its 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 wickedness. Take heed than thou are not in the number of such profane wretches; thou carest not for hearing, preaching, for reading the Scripture, for acquainting thyself and family with the principles of religion: This will breed scruples in thy Conscience: this will make thee see thy profaneness, thy injustice, to be crying sins; and therefore thou stoppest thy ear with the deaf Adder, that no enchanting may draw thee out of the hole. This its affected ignorance. Or secondly, It its gross ignorance, and that its which cometh by negligence, and profane carelessness: and this its the cause that most in our Congregations are so ignorant about Religion, about Conversion, and these main points of godliness. A profane negligence, they have no hearts, no mind, no affections to such things; there its nothing belongs to their Trade, to their husbandry, but they can skill in it, only in divine things they are as brutish as beasts. Think not that this ignorance will excuse 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. O than that at last God would make us Ministers sons of thunder, to awaken and terrify you out of this gross ignorance. The second sort of sinners living in their impieties, are these in the Text, who 2. Profane. 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 gross sins, that are not only condemned by the word, but by a man's own heart. There its no Swearer, Adulterer, drunkard, but he saith, as these in the Text, Not, but we will go after the lusts of our own heart. Now though the other are inexcusable, because their ignorance its wilful, so these are much more to be reproved. Christ prayed, Father forgive them, because they know not what they do. Luke 23. 34. But here it its rather, Father, let thy wrath fall on them, for they know what they do. Gregory and Austin speaking of those places, They go quick into hell, and the earth swallowed them up quick, apply 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 condemn them: O (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, Not, we will do as we have done, take the pleasures of sin we used to do, whatsoever its said to the contrary. Thus men follow one another desperately into destruction: even as Saul, he first fell desperately on his sword to kill himself, and afterwards his armour-bearer as violently destroyed himself. It its an heavy judgement of all judgements, thus willingly and wittingly not to murder his body, but his soul, which its the greatest sin of self-murder. In the next place consider (as was hinted before) that two ways we may discover this obstinate disposition; either expressly in words, by a public owning this impudent rebellion, or in our actions and deeds only: Of the former sort the Scripture giveth some instances, such as those that say, The Lord seethe not, and bid the knowledge of the most high depart from them, Job 21. 14. And again such as Ps. 12. say, Who its 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 mouths, yet by their works they deny him. Therefore think not to say within yourselves, We are not such impudent sinners, we do not belch such blasphemy with our mouths; for if thou goest on wilfully in thy wicked way, against all those admonitions and exhortations 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 Causes of obstinacy in sin. 1. Atheisme. men headlong this hill of destruction, that they seemed to be carried into hell as violently as the Swine possessed by the devil were into the bottom of the sea; for men came not to be thus wicked at the first Temptation. And one 'Cause its, Atheism and unbelief: Where this its, presently a floodgate its set open for all impiety and wickedness, as Faith its the first foundation stone in the building of all godliness: a man must believe that God its, & that he its a rewarder of all those that seek him: so Atheism and unbelief its the first sin that makes way for all other impieties. He believeth there its no God, and that God its not a severe Judge of those that do wickedly. Hence are those expressions of the most flagitious men; Its there knowledge in the most high? and God its not in all their thoughts: so that when the fear of God and his judgements its stricken out of men's Consciences by unbelief, you may call that man Legion, for many thousand of Lusts will quickly possess him; O than 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 ways; for if these will keep a man from swallowing Gnats, much more Camels. Secondly, Another cause its long custom in sinning. This makes a man's Conscience 2. Long custom in sinning like Leviathans scales, as Job speaks of; this doth not only 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 fills us for the present with all joy and content: These often say, There its 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 tells us, that many men sin, and that grievously; yet they do not so much as think they are sinners, because custom 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 3. Prosperity and abundance of ease. by Jeremiah, I spoken unto thee in thy prosperity, but thou wouldst not hear: and Solemon 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 compasseth them as a chain, Psal. 73. 6. What was it that puffed up Nabuchadnezzar, so that he made himself as God, and Tyre and Sidon, that they set their hearts as God, but outward greatness? therefore success and prosperity in wickedness, makes men exceeding bold, even against God himself. Fourthly, Hardness of heart: This doth violently carry on men to wickedness, for as long as that stone its, there can no mollifying, or softening impression be received. 4. Hardness of heart. Thus the Apostle argueth, Rom. 2. Despisest thou the goodness of God, and after thy harduess and impenitent heart treasurest up wrath? hardness, and than impenitency. O what its the reason that men do not give over, but still add more wickedness? Its it not because of this hardness? It its 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 than he its, and therefore he will eat and drink, for 5. Despair. to morrow he shall dye, he shall be damned: Thus as you heard some explained this, There its no hope, that its, we have committed such foul abominations, and have sinned so presumptuously, that there its no hope, God will not receive us if we should come. This was Cains condition, despair made him cry out, his sins were greater than he could bear; and therefore he never humbleth himself before God, but goeth on in his resolved wickedness. Lastly, The Devil's great power and dominien that he hath over such men, makes them boggle at no impiety. These are the Devil's instruments prepared for every 6. The devil's dominion over thee. high degree of wickedness: As God hath his servants, and precious vessels fitted for all his greatest employment; so these are by the devil prepared for the worst kind of drudgery: thus when the devil had entered into Judas his heart, taken greater hold on him than ever, than he can guide him to that perfidious act of wickedness to betray Christ into his enemy's hands, yea and can so horribly dissemble as to give him a kiss, pretending much reverence at that very time of treachery. Thus you see what are those milsiones that are hung about such men's necks to press them down into the sea. Here must be one Objection answered, and that its, How can men sin willingly, and knowingly? for its it not a received rule among Philosophers, and owned Object. by Divines, that Omnis peccans est ignorans, All sins come from ignorance? And its it not also another received maxim, That no man can will evil, because it its evil, Nemo intendens malum operatur? and the reason its, because no faculty can be carried out beyond his object: as the understanding cannot give assent to any thing that its false, it its impossible but it should believe that which its true, or appearing so; so it cannot be but that the will should will good, or what it judgeth good, How than can thy sin, when they know it to be sin? The Answer its twofold; 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, than all sins come from ignorance. Or 2. Men come to sin 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 evil 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 wilful obstinate rebellion against God: How can God or his Prophets judge it otherwise, when he hath not only framed evil, but actually executed his severe wrath upon you by soar judgements? yet many return not from their evil ways. If you are not guilty herein, Why than after so many Exhortations and admonitions dost thou yet embrace thy lusts? What its this but like these in the Text? to say, Not, we will walk after the imaginations of our own hearts. To be sure thou wilt confirm that there its this incorrigibleness, if still after this Sermon thou shalt persist in thy wickedness; for it will come to this, either (Lord) I am convinced, I will stand out no longer, I will give up myself to thee; or else, For all that its said, I am resolved to go on in my impieties. O do not think to pled ignorance, 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 its an argument of one that its hopeless, and incurable; for if thou mockest at the day of judgement, and carest not for the threatening 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 hardened himself against the Lord, and prospered? Job. 9 4. Think not that this impudent boldness, and profane security will always animate thee; no, God hath his time when he will make thee tremble and quake before him. SERMON LXXIX. Of turning not only from sin, but to God; And how many ways men may do the former, and not the latter; Also, what it its 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 rend your hearts, and not your garments, etc. THe former part of the Chapter its very elegant and copious in describing a day of darkness, of thick darkness; that its, a day of God's judgements, and his fierce anger. The Prophet its very Rhetorical and Metaphorical, in setting this judgement before their eyes. Some understand these Verses conjoined 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 who'll destruction in several Verses, 3, 4, 5, 6, 7, 8, 9 its not to be applied to any Army of men and horses, but to that numerous company of Vermin, Locusts, Caterpillars and Cankerworns, that God sent among them to devour their fruit and corn; which the Prophet calls verse 25. God's great Army; and indeed the Prophet's phrase seemeth to conclude this; for saith he of this Army, verse 4. The appearance of them, its 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 loathsome creatures, to punish the stoutest and most lofty men; for as they say of God's providence and wisdom in making of the creatures, he its Maximus in minimis, the greatest in the lest; so its he most dreadful and terrible, in the most contemptible instruments. It troubled Abimelech to be killed by a woman; & what a debasement was it to Pharaoh and Herod to be overmastered by Frogs and Lice? O how greatly its 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 dreadful judgement, the Prophet adviseth the Israelites, what its the duty God requireth of them, their case its not yet desperate. Caterpillars and Locusts are loathsome 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, than 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 conversion: We have already handled the term from which, and that its Sin. Now the term to which its to be considered, and that its, God; so that in the words you have the preface to the duty, and the duty: The preface containeth the authority and divine command enforcing 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? O apply this to your hearts; Who its 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 refuse, as God himself; Its not his wisdom and his Sovereignty enough to command present obedience. 2. The duty; and there its 1. The duty itself, Turn ye, which its dispatched. 2. The term to which of this motion, Even unto God. 3. The manner, With your who'll heart. 4. The effects, With fasting and mourning. 5. The form or nature of it, Rend your hearts and not your garments. 6. The motive to encourage, For God its gracious and merciful, etc. We are in order to fix upon the term to which, and that its 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 centre, he cometh not to his journey's end: From whence Observe, That it its not enough to turn from our sins, but we must turn even to Observe. God. It's not enough to go out of Egypt, but we must enter into Canaan; its not 1. enough to hate evil, but we must cleave to that which its good. Turn to me, even to me; let nothing else be the centre, the end of your motion. This point its of great consequence; for hereby I shall discover the sergeant conversions of many, And so set the true and sergeant together; and not as in other Texts, handle the counterfeits separately by themselves. That it its 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 hypocrites in heart; and therefore proverbially compared to the broken bow, that seemeth, as it were, to sand 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 fallen upon themselves; they looked no further than 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 its to turn even to God. And First; Men turn from sin, but not to God, when they commit them no more, because 1. How many ways men may turn from sin, and yet not to God. the temptations and occasions are taken away: So that if they would, yet they cannot have an opportunity to satisfy or accomplish their lusts: There its nothing more ordinary than this, men conclude they are converted, because they do not sin as they have done; whereas the true cause its; the temptations and opportunities are removed; so that there its not the work of God's grace changing thy heart, but the work of his providence removing the objects thereof. 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, its as lively and powerful in thee as ever, but there are not the kindly and warm temptations to draw it forth: So than, this its no turning to God, because thy heart its still the same. The Lion its a Lion, though his claws be pared of, 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 Apostasy, no wonder if wicked men do so greatly delude their own souls: It may be than thou canst not be unclean, as thou hast been, thy body its 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 only deprived of the instruments of sin; therefore stand thou by, for here its no glad tidings for thee. Secondly, They turn from sin, but not to God, that forsake their gross wicked 5. ways, but than either go no further than mere civility, or else divert to some superstitious way of worship: This its much to be regarded, for here men swallow down poison, while they think it its honey: And First, those that turn to civility only, die in the wilderness, and never come to Canaan; yet this its a great conversion and change in the world's account: If they see a Prodigal turned a good husband; if a dissolute debauched man, a sober temperate man, they cry out, Behold a true convert! but this its to turn half way only 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, only they have some inferior reasons, which make them thus change their lives: Fear of poverty and hardship makes them better husbands; so the endangering of their bodily health by gross intemperance, makes them more sober: Now in all this a man, though he turneth from his sin, yet because his motions are only human, such as wise Heathens have propounded to themselves, therefore they turn not unto God: These that from profane men, turn to be mere civil men only, and not godly, are, as it was with Jonah, who had got a gored 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 than once thou wert, beginnest to bless thyself, 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, than 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 its more dangerous poison than the former. It hath been the case of divers, when afflicted in conscience for sin, and feeling the load and burden 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 amendss, and to give satisfaction; but this its not so much conversion as subversion. Suppose the Pharisees had gained several publicans 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 its destruction still: And yet this kind of conversion its for the most part only acknowledged in Popery; for they speak much of their converts and conversion, but what its that which they so eminently commend? viz. When men living in the world, and guilty of gross sins, do begin to feel the terror and burden of them, and thereupon enter into some Monastery, join themselves to some Religious order, as they call it, and this i● conv 〈…〉 easy and suitable to flesh and blood. As we see the Jews very forward for any 〈◊〉 Sacrifices, though they were ten thousand Rams, and thousand Rivers of Oy●, when yet they would not turn from one sin; and thus it its here: To bow to Altars, to go on pilgrimage, to keep a strict Lent, these are far more easy to flesh and blood, than to mortify 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 mortify, and this its a greater pain: So than, beware of this delusion of Satan; for if he cannot keep men in profane security about their sins, but their consciences will tremble and cry out; than he leads them into dark superstitious ways, and so they damn themselves in a narrow way, that leads to hell; for there its a broad way to hell, and there its also a narrow strait way, which the troubled conscience of a man finds out, wanting the guide of the Scripture: And the Devil makes such take up their cross and follow him. Thirdly, Than we turn not to God from sin, when we only change the practice 3. of sin, gross foul bodily sins, to more spiritual soul-filthiness: As when we with indignation cast away our profaneness and scandalous ways, but this filleth us with pride and self-confidence, and a carnal trust in our Righteousness: O this its not turning to God, but further from him than ever; I come not to call the Righteous, but the sinners to repentance, saith Christ, Mat. 9 13. such as are already 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 direct 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 than, 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: O 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 man's heart may be garnished and furnished 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 affecting new opinions in Religion; for if thou hast given over all thy profaneness, and on a sudden all thy strength runs out in disputations about Religion: Thou dost not mind 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 its 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 its 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 4. calamities are the only motive to make us keep of: 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 merely to divert judgement, and out of love to temporal mercies: And thus also Zachary the Prophet expostulateth with the Israelites, In those months, did ye fast to me, even to me? was it not for yourselves? 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 5. still he do not turn from himself, his self aims, self-ends, self principles, self interests, he its not yet turned to God; For conversion its the unhinging of the soul, hanging it upon another hinge, or setting it upon another bottom than it had before: Therefore the who'll requisite to a Disciple of Christ, its 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 its 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. O 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 its 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 wand'ring traveller, that hath lost his way, goeth directly to that place at night from whence he came in the morning: O take heed of being a broken Bow, to have all thy seeming turn to God prove frustrated. In the next place, let us consider, What it its to turn to God, even to him: And First, it its, Because he its displeased and offended by sin: This its the very quintessence 1. What it its to turn to God. and differential mark of conversion. David bewailed this consideration in his sin; and the Prodigal, when he become 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 its but forced and sergeant 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, its to be unquiet and restless in soul, till we do 2. enjoy his favour, and the light of his countenance: So that if all judgements for sin be removed, if all outward comforts and abundance overflow, yet all its nothing, till God be reconciled: Thus it was with David, Restore joy (saith he) and heal the broken bones, Psal. 51. This its a sure Touchstone of grace, when honours, richeses, and all outward accommodations are nothing, unless God speak peace: As Human said, when he spoken of all the honour and greatness he had, yet all availed him nothing, as long as Mordecai lived: O say thou much rather, All health, friends, children, comfort me nothing, till God cause his face to shine upon me! O desire to bathe thy soul in this meditation! this will manifest the uprightness and sincerity of thy conversion: OH Lord, in thy light its life, comfort, happiness, and all things else. Thirdly, To turn to him, even unto him, its when the soul being weary of sinful delights, and earthly pleasures, doth wholly repose itself, and rest on God as its true and 3. proper centre: 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 than was it better with me than now: Thus in true conversion, the soul forsaketh all, and cleaveth to him only, Jer. 3. 14. Return, OH Israel, for I am married to you: Not conversion, as long as God its not the only centre of thy soul; if thou hast other objects, besides him, if other lovers besides him, thou art not turned even to him. Lastly, To turn to God, its obedientially to resign up ourselves unto him as a Lord, & our Sovereign, whose commands we will faithfully obey, whose Laws we 4. 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, its 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? O Consider, and again consider, upon what Use. terms thou and sin did part: How hast thou closed with God? its he thy centre, thy fullness? dost not thou take a picture for the true person? dost not thou lodge in some thing on this side God? O what sad shipwreck its that which its 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 imperfect and insincere conversion, as much as profaneness. SERMON LXXX. That our turning to God must be with the who'll 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 its, With all thy heart. God doth not say only, 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 mere speculative, or brain knowledge; but as it its accompanied with the strong affections, and motions of the heart, which put a man upon practice. Aristotle observeth that lose dissolute practices, do not corrupt the habits of mere speculative sciences, as the Mathematics, etc. but they do quickly destroy practical habits, as prudence and the ability 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 than howsoever in some places of Scripture, Mat. 22. heart its opposed to mind, and to soul, and strength, yet when it its put alone, as here, than it stands for all these, and in this sense we are to understand it, Turn to God with all thy mind, 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 Obs. [Who'll heart] its but two words, but hath very great matter and consequence in it: for a man to mourn for sin, to seek to God externally only, or with his who'll 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 deceitful heart, its very abnominable. If a false balance be so abominable unto him, How much more must false and deceitful, or heartless 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. What it its to turn to God with the who'll heart. 1. Let us therefore consider, First what it its to turn to God with the who'll heart, and than the consequents of such a total conversion. And First, To turn to God with the who'll heart, its when we do not reserve any part thereof for any sin, when we offer up ourselves an who'll burnt offering, and not like those Sacrifices where God had but part, and others they had part: such a conversion Herod's 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 its one or two endeared sins, and those they would join with God. Thus they attempt a contradiction, to make light and darkness have communion, to 'cause an agreement betwixt Christ, and Belial. As the Idolatry of some its 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 downwards. O fear lest it be said to thee, as it was to Ananias and Saphira, Why hast thou detained part of the price? Thou hast not lied to man, but to God, Acts 5. 3. and so thou dealest deceitfully with God, who will not be mocked, as if thou hadst parted with all thy sins, destroyed all thy enemies, and yet hidest some, as Rahab did the spies, that they might not be discovered. Know than 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. O what a sad conviction its this of the insufficient, and imperfect conversion of thousands: If it be with thy who'll 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 its a jealous God, not only when his worship its 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 who'll heart its with our utmost might and endeavour, and highest perfection we are able to closewith him. It its muchdisputed in what sense 2. the who'll heart its 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 Exposition, making it to be no more than sincerely or truly. Thus they bring down the Commandment to our power, and not make that to rise up to the Commandment, but by the concomitant phrase, With all thy might, it its 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 who'll heart, when we cleave closer and closer to him; and draw nearer and nearer: So that this opposeth all faint, wearisome, and imperfect turn to God. God complained of the Israelites, That they were weary of him; and such its the listlessness of man to what its 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 began in the spirit and ended in the flesh, Gal. 3. 2. and that with Lot's 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 father's house; but if after that he should have go from the fatted Calf, and been weary of his Father's music to his old husks again, this had been intolerable Apostasy. Do thou say than 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 wilderness: O if thy who'll heart were in this work, thou wouldst be more earnest, violent, and pursuing the enjoyment of God. Thirdly, To turn to God with the who'll heart, its to do it sincerely and uprightly. O this God hath complained of in the Israelites, that in their seeming conversions, 3. their hearts were not upright, and unfeigned in them: they did but dissemble with their tongues, and as it its said of faith, may we not also say of uprightness, When the Son of man shall come, shall he found uprightness on the earth? He may found the Christian faith, he may found praying and hearing, but shall he found sincerity? Thus the who'll heart its very often used in the Scripture for a sincere and upright heart, as on the contrary a false hypocritical heart its excellenty called an heart and an heart. O this its too ordinary to pray with an heart and an heart; to confess 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 its commonly made the difference between the good Kings, and those that had a glorious show of goodness, but wanted the power of it. The one its said to seek to God, or cleave to God with the who'll heart; the other had an heart and an heart. As therefore the time was once when thou wert afraid of profaneness, and gross impieties: so now take as much heed of hypocrisy, and falsehood of spirit. Fourthly, To turn to God with the who'll heart, its to have the heart all one in this 4. 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. O this its admirable, and comfortable, when the who'll soul its inclined but one way, and that to God. As the Scripture speaks of a city, or family, it its excellent where they are all of one mind: so it its well when a man within himself its 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 its an heart not divided, not distracted, but wholly bend upon one object. As a Kindgom divided against itself 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, O what a sweet harmony will there be in that motion. Not unequal walking, no harsh jarring: but this being the predominant object, will carry all along with it. Indeed it follows afterwards, Rend your hearts, but that its a renting of from sin, not a renting it between God and other things. Do thou than grow acquainted with thy own heart more, see what it its that doth hinder thee from the one necessary thing: Its this turning with thy who'll heart to God, when it its divided into many objects? O let thy heart rather be as the Temple was, into which they might bring no unclean thing, neither might men of no business walk there up and down. Fifthly, He turneth to God with his who'll heart, who doth not entertain any thing, 5. Supra, contra, aeque, or cum Deo, Above, or contrary, or equal, or with God: So that if all these particulars are necessary, we must conclude that conversion its a rare work. For first to turn with our who'll heart, its to prefer nothing above God. This Christ makes a fundamental requisite in every convert. A man must hate Father, or Mother, and his own life for Christ's sake. O the wondered change than that this converting grace makes upon a man: now his right eye, or his right hand its not dear unto him in respect of God, and its it not good reason that he who its the most high, should have the most high affections, the most high desires? its it not reason to bid all things come lower, that God may have the highest room in our hearts. O but how many proclaim that there its a great gulf between them and conversion, for are not their base and filthy lusts preferred before God? its not the Devil obeyed in his lusts, rather than God in his Commandments? so that such instead of turning to God, with their who'll heart, thy are turned to their sins, and to the world with all their heart: see than what that its 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 precious ointment, 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 less love that which its hated and loathed by God. O than if thou art turned unto God, how comes it about that his enemies and adversaries do so often lodge in thy bosom? How its it that the prince of darkness finds the Gates of thy soul open, when the prince of Glory should come in? No man can serve two contrary masters: It was a plain argument that Dalilah was not hearty for Samson, because all her projects were to advantage the Philistims, that were deadly enemies to Samson; and so when all thy desires and purposes are to promote the ways of sin, to further the Kingdom of Satan, thou mayest quickly conclude thou art far from conversion. As Joab adjured David, Thou lovest thy enemies better than thy friends: so mayest thou expostulate with thy own soul, That it entertaineth her own damnable enemies, rather than 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 its, 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 divided; the devil 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 Centre, 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 its a contradiction to say, a primary head, and a secondary head; so a primary husband, and a secondary husband; and thus it its here: God its the head, the spouse of every faithful soul, and so he will have no copartner with him. And although we are allowed to love lawful comforts here below, yet because all are in subordination to him, and because of him, therefore still God its only beloved. As we say, Such an house its such a man's, because though there be many servants, many attendants, yet because they are but servants, and one master only, therefore it its his house only: so it its here; The heart of a Converted man its only Gods, and for him, because though other things be received, yet as servants only, and with reference merely to God. Thus we are said to turn to him with all our heart. O than if all these things go to an hearty Conversion, In how narrow a compass will this work be found? Who that heareth these things may not cry out, And who than 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 its 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. Thomas effects of hearty conversion to God. backsliding argueth that they never were rooted, or bvilt up upon this rock: see how confidently that eminent Convert Paul triumphs, 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 its that, He which drinketh of this heavenly water, shall never thirst more, John 6. 35. He becomes even like God: He prayeth, heareth, believeth, and loveth God; and in these things he changeth not. O this inconstancy and unsettledness, its a plain enemy to hearty Conversion. Secondly, Hearty conversion to God its insatiable: it hath never enough of God, still it would have more in him, as we see in David, how full of longing and panting 2. 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, than since I took God for my portion. And now here its one thing more to Solomon's four things that never say There its enough, and that its a Godly heart enjoying God. Thirdly, This turning with the who'll heart its invincible, nothing can conquer it: This fire will dry up all waters: A man that hath an half heart, or a weak and 3. 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 who'll heart its fixed, there it will break through stone walls: Christ become our Saviour with his who'll heart; and because this Law was written in his heart, hear how readily he speaks, Rehold, I come to do thy will, OH God, Psalm 40. 8. This made him conflict with Death, and all Agonies through his Father's displeasure. No wonder than, till thy who'll heart be in Conversion, if thou delayest, and findest out many excuses. Lastly, This turning with the who'll heart, its accompanied with much joy, delight 4. and pleasant sweetness: What its done with all the heart, causeth a great deal of joy. Thus God saith, He would rejoice over his people, and do them good with his who'll heart, Jer. 32. 42. An admirable expression to show what joy and delight God would take in doing good to them: so that to leave sin with some trouble, with many murmur and repine, argueth all thy heart its not in this work. Use of Exhortation, to take up this Duty. God meeteth with many hypocrites, and in nothing more than in their turning to him: men would seem to do something, they would gladly be thought Converts, but (alas) these things are not done with their who'll hearts. And know this, to turn with all the heart to God, its a work of great difficulty 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 its 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 its more accounted of by God, than all thy outward worships, though never so diligently, and zealously performed: Rend your hearts and not your garments: God cared not for rend clotheses, when men's hearts were too sound in sin: and so, a broken and contrite heart, thou wilt not despise; this its preferred before who'll burnt-offerings. 2. Thou hast turned to sin with all thy heart, thou hast drudged in the world with all thy heart: Now which its 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. O be for ever ashamed that thou shouldst have thy who'll heart for sin and the Devil, 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 than some sudden blasts of sin or other, drive thee back again. O 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 than it will be too late. Would not the damned 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 eternity? O that at last these Truths might prevail with you: O that it might be no more published in Gath, or Ashkelon, That our preaching its 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 Weeping, and with Mourning. THE third part observable in the division of this Text, its the effect, or if ye will, the concomitant property of a cordial Conversion to God: for we being not immaterial and spiritual substances, as Angels are, but compounded of a soul and a body: therefore many affections are required of us as so compounded, which spiritual substances are not capable of: such are these in the Text, Fasting, Weeping, and Mourning. So that tears and bitter weeping for sin, are a good sign to evidence an hearty Conversion to God. As for Fasting required also in the Text, that its not commanded primarily and intentionally for it selfs' sake, but as its instrumental and subservient to prayer and mourning for sin; 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 its 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 sin its to be accompanied with sorrow and tears for sin. It's not a slighty, formal craving of forgiveness Obs. from God, but the soul its so wounded and pierced, and in such agonies, that many tears flow from it. The Scripture commands this sorrow, promiseth such a melting 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, mournful spirit, 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 heaviness. This its 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 its directed to those that were fallen into grievous sins, and there its no other way for peace, but through this salt sea of tears. Every word its emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be miserable and wretched; that its, be inwardly touched with a deep sense of your sins, which make you miserable. O, he that its turning to God from his sins, must cry out of himself; OH miserable and wretched man that I am, what shall I do? where its any ease? who will pour oil in my wounds? The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mourn, isallusive to the custom of mourning in the old Testament, when they went in Sackcloth and Ashes. Thy soul aught to be full of pensiveness, and bitterness, 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 go? So sin and the Devil have ravished and constuprated thy soul, which should have been left pure to God. O cry out, and make bitter lamentations, for thou art undone for ever, unless the grace of God interpose. Let your joy be turned to heaviness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that its, such an heaviness and grief as may be seen in a man's very looks; That all may say, What ailest thou? What troubleth thee? Thus as they abounded in carnal pleasures, and sinful delights; so now all must be turned contrary; and as this its commanded, so our Saviour makes those blessed that practise it: Blessed are they that mourn, Matth. 5. 4. viz. for their own sin, and the sin of others; for they shall be comforted: yea he denounceth a woe to those that laugh and are merry, that never rend their hearts, or wound their souls for the sins they have committed. O than bless God, and count it an happy time, when God shall turn thy barren heart which was like a wilderness, ininto running streams for sin. This its so necessary, that its a grace particularly promised under the Gospel, Zach. 12. They shall mourn, as one mourneth for his only begotten Son. See there its the spirit of prayer and mourning promised under the Gospel, and that for sins against Christ, as cordially, affectionately, and a grieved manner, as a mother cryeth for her only 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 showers as she did? Which made Chrysologus say, Terrarigat Coelum. Can she have cried more hearty for the loss of her only child, than she did for her sins? And thus Peter, after his relapse, upon his recovery, its it not said, He went out, and wept bitterly. Matth. 26. 75. So that you see it abundantly proved, that our turning to God, aught to be with mourning and weeping: but yet the point so generally delivered its subject to misconstructions; and therefore take notice of these particulars. First, That these waters of tears may arise from a fourfold Spring or Fountain: As, I Tears may arise from a fourfold spring. 1. Natural. First, There are Natural tears; Such which come naturally from the complexion, or peculiar disposition of the body at that time. Philosophers say, That only man of all creatures doth properly weep; and they dispute much about the efficient cause, and nature of tears. Gregory Nissen, one of the Ancients, that had much learning in natural Philosophy, makes the cause of tears, to be the vapours that do upon the apprehension of any evil, quickly arise by consent from the commotion and stirring of the bowels, which ascending to the brain, by the coldness thereof are presently heated and congealed into water; as clouds are by the coldness of the middle Region: Yet latter Philosophers reject this: but my purpose its to speak of weeping and tears, not as a Philosopher, but as a Divine. This its certain, there are natural tears, which arise from a tender complexion, whereby children and women are more ready to weep than men, and some men more than others: yea Aristotle observeth, some Drunkards are very prove to weep while they abound with liquor; we call them, Magdalen Drunkards, that while they are full of Beer, and like beasts, will than cry 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 Godly men have complained, that they cannot weep, nor shed tears for their sins. They can for other things, Temporal evils, that afflict sense, but not for sin. To this I shall Answer anon. Secondly, There are worldly tears, and carnal weeping; and that its when we weep for the loss of any temporal mercy, or the evil of any misery come upon us: such tears are daily to be seen among us, who live in the world, that its nothing but a Valley of tears. This Christ forbade, when he said, Weep not for me, but for yourselves, Luke 23. 28. And this might be every day published aloud, Weep not for the loss of such mercies, Weep not because of such miseries, but because of sin and the loss of God. This when immoderate, its an heavy sin, and it worketh death, as the Apostle saith, and its repentance that must be repent of, 2 Cor. 7. 10. Thirdly, There its hypocritical weeping. The tears of Crocodiles, when men fast and publicly mourn, yet all this its because of temporal respects, not because 3. Hypocritical. that God its displeased. We have too much of this weeping also: God complaineth of such sorrow among the Israelites, and he compareth it to the howling of beasts. All weeping and crying about sin, if not for sin, its but dissimulation with God. Lastly, There its a godly weeping, which its wrought in us by the Spirit of God, and that its because we have sinned, and grievously offended God, which fills our 4. Godly weeping. hearts with Gall and Wormwood: This latter its like the rain of the cloud that comes from heaven, sweet and refreshing; the other its like the salt water of the sea, or the muddy filth of boggy places. Secondly, Godly tears they also arise from a twofold cause. There are tears of hatred and indignation, or great displeasure against ourselves, because we have so foolishly and wretchedly dishonoured God, and ventured our eternal undoing for a moment's pleasure. There are also tears of love, and joy, which the heart pours out with much melting, partly because they have grieved so good a Father, and partly through joy to see so much grace vouchsafed unto them. The former kind of tears, viz. of hatred and grief, Manasses abounded with, and Peter's eyes gushed out such. The latter did flow from Mary Magdalen; for our Saviour attributeth all that sorrow to her much love, because much was forgiven her, Luke 7. 47. and the true Convert its to express tears of both these kinds, of grief, and love; of hatred, and joy; Verus paenitens de peccatis dolet, & de dolore gaudet; The true repenting Convert grieveth for his sins, and joyeth in his grief. Even naturally there its much ease in weeping, Expletur lachrymis, egeriturque dolour. 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 therefore 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 remembered, a II A Popish advancement of tears. Popish commendation of tears its, when any Merit, Causality or Worth its attributed 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 its this Doctrine, to make our tears and Christ's blood equal? If the blood of Christ only doth purge us from our iniquity, than cannot our tears, which themselves need washing, as he said, Lava Domine Lachrymas meas, OH Lord wash my tears, they are so foul. Can we therefore weep an Ocean of tears, yea blood, yet this could not blot out one debt of ours to God. We do not than require mourning and weeping, as Friars and Popish Writers do: And yet on the other side we abhor those Antinomian Doctrines, that make all sorrow and weeping for sin to be legal, and unbeseeming the spirit of the Gospel. No, the Scripture carrieth a mean between these two extremes. Lastly, This must not be forgotten: There its a twofold sorrow, or mourning; the one its intellectual, and spiritual; which its an act of the soul, whereby it detesteth III There its a twofold Sorrow. Intellectual and Spiritual, And Sensitive. and abhorreth sin above all evil, and vehemently dislikes it, choosing any temporal evil, rather than this evil of sin. And there its a sensitive sorrow; which its accompanied with bodily tears, and expressed in a sensible manner. Even as there its a twofold prayer, a mental prayer of the soul, whereby we immediately make our requests known unto God; and a vocal bodily prayer, by the mouth also. Thus there its a twofold sorrow, one rational, affecting the soul of a man, the other sensible, discovering itself in the eyes, and face. Now the former kind of mourning, which its an act of the understanding and will, full of displicencie and vehement detestation of sin; this its absolutely to be pressed: Not man can think he its converted that hath not this. But than for sensible and bodily tears, practical Divines give these directions: first that in the pangs of our conversion, and while the soul its in its first labour, than many times such Tears abound: whereas afterwards in the progress of sanctification, they are not poured out so easily. Be not than presently discouraged, as if thy heart were a rock, and an hard Millstone, because thou findest no affection, no melting, no tears; say not, Thy heaven its made Brass or Iron; for it may be the time hath been, that thy two eyes have been as the Churches in the Canticles are said, to be like the Fish-pools of Heshbon. Remember than the bottles of tears thou than didst fill. It's not probable that Mary Magdalen could always weep so plentifully as she did at her first Conversion to Christ, and reconcisiation with him. Secondly, Divines give another good Rule, which its to regard thy purpose, and well advised forsaking of sin, 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 tells us, of many that will weep and cry for their sins, and yet for all that commit them again. Dost thou therefore find that thy soul loatheth sin, and that thou darest not, or canst not entertain any sin in thy life? never than question thy condition, because thou canst not shed tears, for these are accidental and separable, but the other its eslential to grace; and this discovers the hypocrisy of many, that because they can sometimes weep and cry, when they speak of their sins, they therefore conclude all its well, though they go on in the practice of sin. No, its inward hating, and outward forsaking of them upon spiritual grounds, will more testify thy Conversion than rivers of water flowing from thy eyes. Thirdly, If thou hast mourning and sighing, because thou canst not be so passionately 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. O, but dost thou groan and ●igh after more degrees of godly sorrow? this may satisfy thee: for they that hunger and thirst are blessed; and if the Spirit of God work in thee groans unutterable, this its greater sorrow than weeping; 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 execution, 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 its in such an amaz●ment and astonishment that stupifieth it. Lastly, Than only its want of Tears for sin, matter of trouble, when it its because of want of hatred to sin, want of meditation, or want of love to God. As for example, Thou hast lost thy husband, thy friend, such an estate, and thy daily thoughts of this aggravating every circumstance, makes thee weep many showers. Now if thou didst seriously set thyself 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 carelessness that makes thee so senseless. Know in this case, the want of fears its 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 its to be with mourning and weeping: And Why mourning and weeping must accompany conversion. 1. First, Because the evil of fin its far greater both in the loss it brings us, and the positive damage it plungeth us into, than any outward evil whatsoever. What a shame than its it, to see people weep over their dead friends? O none have sucha loss as they have, and not to weep over their dead souls, for there its no such loss 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. It's the bitter evil of sin, that makes all other afflictions bitter; there had been no other evil in the world to provoke tears, had not sinne been: This brought not only Thorns and Thistles on the ground, but on every thing else; why than shall we not have mourning for that which its the fountain and root of all other sad things? Secondly, Therefore we are to turn from sin to God with mourning; Because there its a condecency, and congruity of Justice in it. It's the greatest reason and justice 2. in the world, that as thou hast by delight and pleasures in sin offended and provoked God; so thou shouldst by grief and bitterness for sin manifest thy love to him: shall there be a time when sin was sweet and shall there not be a time when it shall also be bitter? O 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 belly. Thirdly, It's necessary there should be bitter mourning in our Conversion; Because of the manner or method God takes in bringing men from sin; which for the 3. most part its accompanied with such strong convictions of sin, such tremble, and agonies of soul, that as the woman by God's appointment its to bring forth in pangs and travail; so doth the heart of a man labour till Christ be form in it. God's method its generally to convince of sin, the heinousness of it, all the bloody circumstances that aggravate it, and that in a powerful, particular way; so that he seethe and seeleth himself to be this sinner: Than God discovereth the exactness of the Law, the spiritual 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 man's self and in all the world to help him, so that he its despairing wholly of himself, and receiving a sentence of condemnation upon his soul, only the grace of God comes in, before the soul be overwhelmed: 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 its true in some Converts these pangs and conflicts are greater than in others; yet it being Gods ordinary way to bring about Conversion by Conviction 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, Because of the sympathy and natural conjunction of soul and body together; so that 4. what the soul its excessively affected with, there its an overflowing and redundancy of this upon the body. Thus David its 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 only his heart, but his very flesh (he saith) longeth after God, Psal. 84. 2. Use its, Severely to reprove that stoniness and hardness of heart upon many sinners: When did they ever turn to God with bitter lamentations, and mourning, Use. and weeping? When was their laughter and joy turned into heaviness? You have indeed sometimes seen them wring their hands, cry aloud they were undone, because 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. O know that in hell there will be weeping and wailing, and gnashing of teeth; than thy sins will be apprehended in a more horrid and ghastly manner than now they are. A tear in the eye for sin, its more commendable than a jewel in the ear: and if thou canst not weep, yet sigh and mourn like the Dove. OH smite upon the thighs, 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 Judgements upon my heart, and yet no mourning 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 Scripture expression its. Neither do thou think it a childish weak thing to weep for sin: For David, who had more knowledge than all his Teachers, yet how plentiful in those showers! Neither do thou think it an Argument of an ignoble spirit; for besides that Homer makes his Heroical spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, easy to weep, who more warlike and potent than David? yet how many penitential and mournful Psalms doth he make for sin. SERMON LXXXII. The Nature and Necessity of Godly Sorrow and Weeping for Sin, as accompanying Conversion. JOEL. 2. 13. And rend your hearts, and not your garments. WE are arrived to the fourth Observable passage in the Prophet's Exhortation, and that its the form or nature wherein this turning to God doth consist. The very being and substance of conversion to God, its expressed in this phrase, Rend your hearts, and not your garments. To Rend the heart, its a Metaphor from bodies or garments, as in the Doctrine its to be showed: Only two things may be taken notice of in this phrase. To rend the garments, was a custom among the Jews, whereby they did declare their excessive and impatient sorrow or detestation: Thus the High Priest rend his clothes, when he charged Christ with Blasphemy; and Ahab rend his clothes, when there was fear of some great judgements coming upon them: Thus Paul and Silas rend their garments with indignation, when the people of Lystra would have sacrificed 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 rend their garments; as they used also to cover their heads with ashes, and to go in sackcloth, which outward forms of mourning, are not to be drawn into practice among us, because all Nations have their several ways of public mourning. The next thing observable its, the expression by way of negation, Rend your hearts, and not your garments; its usual with the Hebrews, to express a comparative by a negative, Rend your hearts, and not your garments, that its, rather than your garments; so, I would have mercy, and not sacrifice; i e. rather than sacrifice: God by this teaching us, that all external duties of Worship and Religion are nothing at all, without the gracious and godly frame of the heart. That Conversion unto God, its accompanied with a tearing or rending of the Observe. Of rending the heart. heart. It its 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 its 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, its very rare. To open it therefore, consider, First, That the Scripture hath other equivalent expressions to this in the Text: That which its here called A rent heart, in other Other equivalent expressions in the Scripture. places its 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, its taken from a broken vessel, or broken bones: Now this doth imply, what pain, what grief, yea and misery a man undergoeth, while he its in turning unto God. David expresseth his broken heart, by broken bones: O think not than, that thou who hast lived with an heartful of ease, mirth, and carnal jollity, that ever thou hast attained to this duty: Not, this its that thou art afraid of; As Luther said, his soul hated the word Repent, because he apprehended it a word of bitterness, gall and wormwood, and at that time knew nothing 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 rend heart for sin: They would not be put out of those pleasures and jolly security in sin, upon any terms. Again, as the vessel, when broken, hath presently all that was in it discovered and laid open: Thus it its with an heart in conversion to God, the breaking of it, makes all that wickedness and ungodliness appear, which formerly was hid and covered: Than he wallowed in such foul and noisome ways, and never took any notice of it; than he always blessed and flattered himself, still saying, I hope in God, I trust in God, I have a good heart, etc. OH but when once the spirit of God breaks that hollow and hypocritical heart of thine, than OH what depths of iniquity appear! What swarms of lust show themselves! Than thou art monster, and abominable in thy own eyes; than thou canst no longer endure thyself, thou wilt be no longer a stranger, and unknown to thyself. The heathens commended that sentence, as fallen down from heaven, Nosce teipsum, Know thyself: But (alas) they had only candle light, or moon light, not the light of the Sun, the Scripture, to discover themselves, and to judge of themselves by it. The other phrase its A Contrite heart, and that its more than broken; for this its to be bruised or pounced into small dust: So that this doth excellently denote, what a rend heart its; viz. An heart that its beaten into small pieces, that doth not retain the outward form or shape that once it had; it its wholly changed and altered. Take an earthen vessel, and let it be pounced into dust, and there remaineth nothing of its old beauty or figure: So it its here, when the heart its thus contrite, O 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 into another hue. The phrase likewise of A wounded spirit, doth fully set forth this Rend heart. The body wounded, its 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 burden in the world to bear: O than thou wilt think poverty, outward torments, bodily pain, nothing to a wounded soul: O but when shall we, like that good Samaritan, meet with such persons that lie wounded for their sins, that we may pour oil 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 before our conversion, every man's heart its of stone, and adamantine, like cold iron, will receive no impression; Doth not experience teach it? Why its it, that after so many mercies, so many judgements, so many afflictions, so many sermons, men are as prove and ready to sin as ever, but from the hardness of their heart? What its employed in the phrase, Rent 〈◊〉 hearts. Secondly, Let us consider, what this phrase implieth, Rend your hearts; and than the negative, Not your garments: And First, It supposeth grief and trouble in the heart: The parts of a man's flesh cannot 1. be rend or torn asunder, but it must be with great sorrow: And thus it its with the heart of a true convert, he finds much spiritual trouble and grief upon his soul; his soul its rend and torn into many sad dividing thoughts, between hope and fear, between faith and despair, between joy and grief; as you may see in David's Psalms, such contrary affections working on him, that his heart seemeth to be like the sea, when contrary winds blow upon it: O than! 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, OH how its my heart torn in pieces! There have been bodily punishments for heinous crimes, when the Malefactors have been torn in pieces, limb by limb, by wild 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, its laid upon the conscience, who could endure, did not God support in these agonies? Secondly, It implieth, violence offered to the heart: Even as a garment rent, or 2. our flesh rend, it its even by a violent motion; and so it its here, in conversion there its an holy and mighty violence offered unto our unregenerate part: To take that of from the sinful objects, it hath been fixed upon, its like keeping the greedy dog of from the sweet blood he hath begun to suck: Thus the Scripture expresseth the work of godliness, by such words as implieth 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 linger misery the party crucified was put unto; and so we are called to mortify 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 its done upon thy heart, upon thy sinful lusts, will make the way to heaven a strait and narrow way. There its a soul-Martyrdom, as well as a body-Martyrdom; and which its more terrible for flesh and blood to undergo, its hard to tell. No wonder than, if you see men stick so at conversion; OH its an hell, its a torment to them; Why? the reason its plain, conversion its 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. It's also no wonder if God's children find it so difficult, so contrary to nature, to do any thing graciously; for how can it be but painful to hung crucified upon the cross, as it were? for thus, as Christ died for sin, so they die to sin. Thirdly, In renting, there its a separation and disunion of the heart, from that to 3. 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 its perfectly dissolved; especially this its seen in continuous bodies: And thus it its 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 its true, that love doth make the party loving, and the object loved all one. Hence it its, that the believer joined to Christ, its 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, than 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 its it to separate those, whom not God, but the Devil hath joined together. Fourthly, This implieth impatiency of spirit, as not being able to hear, see, or 4. bear sin: It supposeth an extraordinary and raised apprehension of some dreadful evil before us: Thus the High Priest did, when he thought Christ spoken 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 than men of the world do: Doth the flesh, doth the world or Satan tempt to sin? O what horror takes hold upon him, what trembling amazement its upon him! he hath no patience, the zeal of God doth so burn in his heart: O this its a sure evidence, that few do truly turn to God; for where its that trembling, that impatience in thee against sin? how readily and willingly dost thou embrace this Serpent, this Toad in thy bosom! Fifthly, As impatiency, so indignation also, and high disdain its included in this phrase: Thus Paul and Silas when the men of Lystra would have Sacrificed 5. 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 unfeigned converts; for every sin hath gross idolatry in it; for thereby a man attributes his supreme affections, desires and thoughts, also to sin, which do belong to God. The Body-Idolater, he worships a stock or a stone, and boweth down to that: Thou settest up lust or sin, and bowest down thy soul to that: O than, what cause hath the soul to cry out, as Christ did, Get thee behind me Satan! In every sin, Satan doth tempt thee to fall down and worship him. Lastly, This doth suppose that a true Convert its thus affected, as well for other men's sins as his own: For seeing this renting of the heart, implieth a deep apprehension 6. of the dishonour that its done to God by every sin; than wheresoever it seethe sin committed, whether by ourselves 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: O than, if you ask for a sign of a man's conversion, see how he its affected to other men's sins as well as his own: When thou art converted, strengthen thy brother, Luke 22. 23. Conversion doth not stay upon a man's own self, but reacheth itself to others: Than 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 who'll heart, with this mourning and rending of soul, thou couldst never bear sin in others: What? can a true convert endure those that are profane and ungodly in his company, in his family? No, light can agreed with darkness as well: Come than and behold yourselves in this glass; by this see what judgement thou mayest pass upon thyself: Thou art so far from casting out the wicked from thee, the ungodly out of thy family; thou art so far from zeal to God's glory, to bid all evil works departed; that thou only 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 than thou dost. Can 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! O let this truth make thy ears to tingle, yea, thy heart to tremble: How canst thou say, without gross hypocrisy, that thy heart its rend for sin, and yet lovest to see it committed by others, thy family being like an hell, rather than heaven, wherein all kind of impiety its committed! The next particular its to consider, what its employed in the Negative or Comparative, And not your garments: And that its, What its employed in the negative, And not your garments. 1. First, That no outward sign of sorrow or grief of heart, its regarded by God, if the heart itself 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 wonder 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 loathe, 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 cleansing and washing the heart: OH 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 OH where its the man that looks to any godly work upon his heart. Secondly, Therefore its the heart thus prized above all things, because that its the fountain 2. of all spiritual life: That its the good treasury, that its the fruitful tree; even as the heart in the body doth give life to all other parts of the who'll man: My son, give me thy heart, saith God, and, With all keep, keep thy heart, Prou. 4. This its the seat of all good, or of all evil: This its the soul's Magazine, or spiritual Storehouse. Now its very good to observe the reasons why God doth thus prefer a rent Why God prefers a rent and converted heart, before all outward acts of Religion. 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 than for this curious and necessary workmanship upon the heart, they never mind it at all: Think therefore All its but a tinkling Cymbal, till God hath turned thy heart thus in duties: For First, God never commanded simply and merely any outward duty of Religion, 1. for its self sake, But especially he required gracious qualifications in the exercise of them: He never commanded prayer, merely for prayers sake; nor the keeping of the Sabbath, merely 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, merely and barely for themselves, why dost not thou attend to that which its the principal? O say, It's 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 its the Benjamin God commands you to bring, else not to see his face. Hence when the hearts of men do not spiritualise this duty; the Scripture calls it no more than 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, It's Rend your hearts, and not garments, because all outward duties of 2. Religion, are but the vessels or pipes which receive such liquor, good or bad, as are put into them: A man may be acting his sin, or his godliness, while he its performing of them; as the Pharisees were: Although a constant, ordinary neglect of Religious duties, be a sure sign of a profane heart; yet the constant, daily performing of them, its not a sure sign of a gracious godly heart; for they are such as its put into them: Even as the good Angels, and the Devils also have sometimes appeared in human 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 humiliation, 3. because these have been, and still are consistent with the most abominable wickedness: They wrought miracles, and cried, Lord, Lord, who yet were found to be workers of iniquity. The Jews had their New-Moons, and their Oblations, and their daily Fast; and at the same time also had Idolatries, Adulteries, and all manner of outward filthiness: So that it its a great matter to know wherein true godliness doth consist, what its the life and soul of praying, hearing, and all Religious duties: One word spoken from a converted rent heart, its more acceptable, than many thousands expressed in a mere customary and formal way. Use 1. Its Conversion a breaking, wounding, tearing and rending of the heart? Use 1. than you may quickly judge how remote they are from this blessed estate, that make it their business to keep their hearts jolly, secure, merry and full of ease. O 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. O bring not these sad and troublesome things to their ears. O thou foolish wretch, that dost wilfully fat thy soul for destruction. O 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 threatening enter into thy heart? O wert thou not bewitched, and hardened 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 wound and rendings have there been of the body by the sword? What religious tearings in opinions and affections? Doth not the Lord than teach us by these rents and distractions what we should do in our hearts? And if after all this thou findest thy heart like Leviathans skin impenetrable, and sayest, How may my heart be rend, and thus graciously affected? I say, depend upon the powerful preaching of the Word: That its appointed by God, not only to set Father against 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, etc. JEREM. 23. 22. But if they had stood in my Counsel, and had caused my people to hear my words, than they should have turned them from their evil ways, and from the evil of their do. THis Chapter hath two main principal parts; the first its Promissory, the second Comminatory. The Promissory its of a threefold benefit. 1. Reduction from Captivity. 2. Godly and holy Governors, both Civil and Ecclesiastical. 3. The Mission of Christ, who its described in his glorious Office, he shall be called, The Lord our Righteousness. The Comminatory beginneth verse 9 against the false and wicked Prophets, as the fountain of all the wickedness in Jerusalem. The sins they are accused of, are a profaning of the holy things of God, Adulteries, and swear; as also Hypocrisies, which not only they themselves were guilty of, but infected others also. The wicked lives of Ministers make a great deal of Atheism among people: They are like poisoned Fountains or Springs, which do presently convey poison to all that drink of them. Now as their sin its deciphered, so their judgement its threatened ver. 15. grief and heavy trouble of mind; for saith God, I will feed them with wormwood, 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 contrary aggravate the sad and damnable effects of a corrupt and sinful Ministry; for whereas verse 14. he had showed that they did strengthen the hands of wicked doers, so that none did return from his evil ways. On the contrary, in my Text he declareth the good, and soulsaving 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 success that will flow from hence. The good qualifications supposed are two. First, If they had stood in my Counsel. To understand the full sense of this consider, 1 Kings 22. 19 and Job 1. 6. Where God its described as a Judge sitting upon his Throne, and all the Host of heaven standing by him on his right hand, and on his left; so that the meaning its, If those Prophets had not delivered the imagination of their own hearts, but had attended for my commands, had received all from me, as the Angels do; than, etc. And further note, that To stand before one, its an Hebraism, describing the ready posture of servants, to receive any command. Thus Gehezi its said to stand before his Master; and we are forbidden to offend any of those little ones, because their Angels behold always 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. Ambassadors must keep themselves strictly to the words of their Commission; and Executors to the Will of Testators: for If it be but a man's Testament, no man may add to it, how much more to a Divine? The next thing supposed, its the good success, They shall be Fishers of men indeed; though while they followed their own ways, they laboured all night and day, and took nothing; yet than 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 Doct Counsel, its 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 instrumentally to that infinite work of Creation) yet he its pleased to appoint spiritual Officers in the Church, To be co-workers, as the Apostle saith, with him, 2 Cor. 6. 1. Not that they cooperate with God in the infusing of grace in the soul, (no, that its God's sole work) but they prepare and dispose the subject in a moral way, by convincing and instructing the Consciences of their hearers. That God hath thus firmly appointed such spiritual Offices its 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 than he reckons up extraordinary and ordinary Offices; and these are called gifts given to men, and the fruits of his Ascension, Ephes. 4. 11. where they are again enumerated: So that by these places, you see a Ministry its a Divine Office, a plant of God's own planting: and that it its not a temporary, but a perpetual Office appeareth by their end, which its 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 impartially till the coming of Christ. 2 Tim. 5. 21. Secondly, As God hath appointed this Office, so it its the expression of his wonderful goodness and love to mankind therein. Hence God doth so often tell the Jews of this his great love to them, that he sent them his Prophets, rising early and warning of them: and in Ephes. 4. they are called the gifts, which Christ gave after his Ascension; and indeed they are greater than any temporal mercies, if men could spiritually judge. The giving of us the heavens and the earth, with all the abundance thereof, its not like to the giving of faithful Ministers to a people. Therefore 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 sand his Ambassadors daily to us, to entreat us to be reconciled unto him? As if a glorious Emperor should sand Messengers to win the affections of a poor despised Beggar to be espoused to him. Thirdly, The end of this Office its supernatural, for divine and spiritual effects. And herein it differeth from all earthly employments, who have only outward 3. The end of the Ministry its supernatural, and fourfold. happiness and prosperity for their end. Hence it its that they are called Angels; their employment being sacred and heavenly, like that of the Angels. Now this supernatural end its reduceable to a fourfold effect. First, They are appointed for the Conversion, and spiritual change of the hearts and lives of those to whom they are sent. What a wonder was that of Peter, who I Converted three thousand at one time from their former ignorance and wickedness! 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 fare more by the spiritual Keys of his Ministry: and thus James saith, James 1. We are begotten 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 its, which Austin saith, The Conversion of the soul its a greater wonder than any miracle; than 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. O than this its a strong and mighty experiment of God's work in the Ministry, when it doth reach thus into the inward hearts and consciences of men. Secondly, Another main end its 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 II Christ. It's pride and arrogancy to think thyself 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 apostatise, and back-slide! and therefore the righteous man he needs Ezekiels' Watchman as well as the wicked, that he may not turn from his righteousness, Ezek. 3. And this its a noble fruit of the Ministry, to build up, when a foundation its already laid, to be adding cubits to thy stature, to be always blowing upon thee with this spiritual wind, that thy graces may be flourishing and sweetly fragrant always. Thirdly, Another effect its 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 III its 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 o that we had more subjects to improve this glorious effect of the Ministry upon: A wounded conscience for sin, its an unknown thing to men of the world: To feel the Agonies of sin through God's displeasure, because of our iniquities, its 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 advice in cases of Conscience. Hence FOUR they are compared to light, and to guides, that lead the blind, and direct in unknown and dangerous ways: and certainly, this its no mean task: Who its sufficient for this very employment, To determine in perplexed cases of Conscience, what its to be done, and not to sin? Thus Paul determines many cases of Conscience 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 advice in matters of conscience. These are the four noble and supernatural 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 other ordinary way; for Christ's promise its to be expected only where his Institution its. Fourthly, The wisdom of God its herein observable, That having appointed the 4. Ministry for such supernatural effects, he its pleased to use such outward contemptible means. We carry, saith the Apostle, this Treasure in earthen Vessels, 2 Cor. 4. 7. The Vessel its contemptible and unworthy, yet the treasure therein its glorious: That God should work such admirable effects in a way so unlikely to flesh and blood; this was to confounded the world; for when he appointed the twelve Apostles, who did more to change men's 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 human eloquence and external pomp of the world, should be instrumental to this savoury and spiritual operation; But the plain and simple Explication and Application of God's Word; which made Paul truly say, That God hath chosen the foolish and weak things of the world, to confounded the wise and strong, 1 Cor. 1. Hence Rom. 1. Paul again calls it, The foolishness of Preaching●; that its, in the eyes of carnal and human wisdom. The Jews they require a Sign, and the Greeks wisdom, that its, eloquence and acute demonstrations: But this foolishness of Preaching, its the power of God to salvation. O than take heed, that vain carnal pride and contempt do not hinder thee from this spiritual good; as Austin was offended at the simple and plain stile of the Scripture, he found not such swelling, tuned eloquence, as in human Authors, which made him say, Dedignabar esse parvulus. O know, that unless a man become like a little child, he can never with faith and trembling receive this word aright. I wonder not than, if the great wise men of the world do so undervalue this plain way of God's Word preached; They cannot become like little children. Fiftly, Consider, That although the Office and Ministry of the Church be thus 5. ordained and owned by Christ; yet so universal and general may the ignorance and corruption be of those that are in this Office, that the clean contrary to God's end its brought about. In stead of Instruction, men are more nourished in Ignorance; instead of Conversion, men more strengthened in their wickedness; as the false Prophets spoken peace, and promised good to those whom God abhorred. O this its the most fatal judgement that can befall a people, to have blind, 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 God's wrath upon a people. This Chapter complaineth that from such false Prophets all evil came to Jerusalem. Even as if the Sun and Moon should be turned into darkness and blood; so its it, when those that should be guides, eyes, watchmen, are clean contrary: only by the way, when these are called here false Prophets, 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 its true and good matter; yet if he have not lawfully entered into this Office, he its a false Prophet. Consider that remarkable place: If there arise a false Prophet, who foretells a thing, and the thing come to pass, I the Lord do 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 sound rooted, or not. But secondly, a false Prophet or Minister its he, who though he have a true Cal, yet preacheth false and corrupt matter to please sinners: Thus these here are condemned 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 encouraged them in their wickedness. Marvel not at it, if the Sons of Levi sometimes need to be purified, Mal. 3. And the Devils main design its either to overthrew the Ministry, or corrupt it. Lastly therefore, if so be that Ministers would found the spiritual effect of their Ministry; and that God's promise and power might go along with their Office, they are here directed to stand in God's Counsels, that its, wholly to be enquiring of him, and directed by him: for to convert souls being itself supernatural, the means also must be supernatural, and that can be known only by divine Revelation. What counsel therefore its it, which God giveth them, in the exercise whereof this comfortable effect may be produced? And, First, That which its to be done before all other things, its to reform their own lives; That the world may say, they believe that to be true which they preach to others. Thus What Ministers must do that their Ministry may be effectual. 1. they are to be an example of all purity, chastity, meekness, faith, temperance, heavenly-mindednesse. Not but that wicked men will cavil and found 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 than they shall have comfort. Thus the Apostle to Timothy; Attend to thyself, and to thy Doctrine, 1 Tim. 4. 13. so shalt thou save others: To himself first, and than his Doctrine; the life of a man preacheth; Aaron's Bells hung at his feet. What an uncomely thing its it to see a foul deformed Painter to draw a curious lovely Image? Not less its it to hear a profane Minister pressing his people to purity; a dissolute Minister to urge his people to strictness: and therefore God threatened in Malachy, To make the Priests contemptible, and as Dung, because they had not kept his Word, Mal. 2. 3. This its woeful: But when the Ministry, for their faithfulness and opposition to the wickedness in the world, are than as the Apostles were, made the offscouring of the World; this its glorious. Secondly, To take Counsel from God, its when they preach true Scripture, sound Doctrine, which its after Godliness; for so the Apostle describeth it, which its after 2. godliness: To please your ears, or delight the fancy, its not an acceptable work to God; no more than if a Priest in the old Law in stead of offering a Lamb, or Bullock, shall Sacrifice a Butterfly, 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 vapours and mere 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 Progress in Rhetoric, to whose Palate Tully's phrase was pleasing, which its not so swelling and affected as some other: So he its a good judicious hearer, and like to get good by preaching, to whom the Scripture matter appeareth sound, admirable full of Majesty and worth. Thirdly, As he its 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 men's souls, to cry out with Rebecca, Give me 3. Children, or else I die. 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 fit for digestion. 2. Boldness to reprove sin; Rebuke with all authority. jeremy must not fear the faces of men, jest God confounded him before them: That which some in a crafty ensnaring manner spoken to Christ, Master, we know thou speakest the truth, and art 〈◊〉 accepter of persons, should be applied 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 john 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Bishop or Overseer, a Watchman, a Shepherd. What labour did jacob undergo 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 its to be given not only 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 who'll Congregation for all their sins: to show that their sins as Ministers were of an horrible aggravation; which made Chrysostome wonder, if any in that Office could be saved; and indeed with God this its 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, frettest, and art full of heartburnings against them; little dost thou think what earnest prayers 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 Use. 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? OH 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 faithful Servant, Thou hast delivered thy soul, their blood will be required at their own hands. It's the great question' Why Conversion its not so frequent, and ordinary now, as in the Primitive times, yea as at the first reformation out of Popery? To that we may speak the next day: only know, God's anger its go out against men, that he makes them have miscarrying wombs and dry breasts. How few Ministers can say, as Isaiah, Behold I and the Children which thou hast given me. We would feign, as jacobs' sons were commanded to bring Benjamin with them into his Father's 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 its lost: but we have too many sons of perdition. SERMON LXXXIV. Why God's power unto Conversion doth not always go along with his Word though dispensed by a faithful Ministry; and whether corrupt or profane Ministers may be a means of Conversion. JER. 23. 22. If they had stood in my Counsel, etc. than they should have turned them from their evil way. A Faithful Ministry (as you have heard) following the counsel of the Lord, its the sure and ordinary way for conversion of men from their evil ways. 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 God's eouncel, may not for all that be without this spiritual success? May not they Whether a godly ministry may not be without any great success. for all that see no good and comfortable issue of their labours? May not they complain they have laboured in vain? Shall we argue such a Ministry 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 God's cousel, that follow this star, do yet plough and sow upon the rocks, and see no Answ. seed grow up. Therefore this Text or Doctrine its not such a general, but that it hath its exceptions; and if we will seek for instances, how plentiful are they to confirm this: Shall we think that this Jeremiah, who its so zealous against the false prophets, that he did not take a true and faithful course in his Ministry, yes, his who'll prophecy doth manifest that. Yet how sad are his complaints that he had no success in his Ministry, Jor. 6. 29. The bellowss are burnt, the lead its consumed of the fire, the founder m●lteth in vain, the wicked are not plucked away; where Jeremiah its compared to a Refiner, or Founder, his mouth its the bellowss: The prophecy 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 dross would not melt away. Thus also the Prophet Isai, he stood in God's council, 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 communion with God by spiritual visions, and therefore so often called the Son of man, that these revelations may not puff him up: Yet God tells him, he goeth to a people 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 witness to confirm this, when Christ himself, in whom were all the treasures of wisdom and holiness, 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 unfruitful, and so was to be cut down and cast into the fire. But what are the reasons, Why God's power should not always go along with his institutions? Why God's power doth always go along with his word. Reasons on God's part. 1. What hinders, if when all things requisite on the Ministers part are concurrent? Yet God withdraweth himself. Now there may be reasons, first on God's part two ways. First, From the freedom and arbitrariness in his works: He doth in heaven and earth whatsoever he pleaseth. The spirit bloweth where it listeth, John 3. Though therefore God hath tied and bound us to wait on the Ministry, we must frequent the Ordinances, yet he hath not bound himself to work at every time, to every Auditory. God keeps this sovereignty to himself: one Ministry shall be more successful than another, and at one time more than another, and to some people more than others: Yea, many times God makes the weakest, and most unlikely Ministry to be more fruitful than a learned able one: even as Leah, that was more deformed, had more Children than Rachel, who was more comely and beautiful. So that as it its solely in God's will, to whom he will to sand a faithful Ministry, 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 Tyrians and Sydonians manifest greater affections to it. Thus also when he hath bestowed this Ministry upon a people, it its successful no otherwise than he will appoint: And herein we are to advance God's dispensations, which are wise and just, though the reasons be not always visible to us. Even as although God gave the Apostles power to work miracles, yet they could not do these when and where they pleased, for than Paul would have recovered Epaphroditus; but they did them only when he vouchsafed power. So that it its not of us that plant or water, But of God that giveth increase, 1 Cor. 3. A second reason on God's part its his justice: For when a people have by their former 2. obstinacy, and unfruitfulness under the means of Grace, provoked him to anger, he doth inflict that just judgement of a blind mind, and an hard heart, never to understand or be converted: and this its very woeful, but very ordinary. Thus John 12. This its 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 its said, They could not believe, because of that spiritual judgement which was upon their souls. And thus it was also with Esaias, Cap. 6. He its sent, not to turn them from their evil ways, but accidentally through their corruption, to make them more obdurate, O than if we see where much faithful preaching its, 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 blindness of mind, and wilful rebellion against his word, than they are under the judgement of all judgements? And its not this anger of God visibly go out against all our Congregations? Was it not a plain demonstration that God had forsaken Saul, when he would neither answer him by Prophet, or Urim and Thummin, or any other way? So it its thy case; Neither prayer for thee, or preaching to thee its made powerful to convince thy Conscience, to change thy heart: O men in the state of Gall and Wormwood, though they think not, or believe not so of themselves. Thou shouldst after every Sermon say, O Lord why its it that this word hath not yet turned me from my sins? O what its the matter that it hath not such power upon me? O what shall I do? Have pity upon me, OH God, and soften my heart. Have pity upon me, OH ye Ministers, and pray for me, that God would give me a soft heart. Another reason why the Minister, though faithful, may not yet rejoice to see Reasons from the Ministry the good fruit of his labours, its from the Ministry itself, and that two ways also. First, The Ministry doth not work like a natural cause to the Conversion of men, 1. as fire burneth, and the stone falleth down, but as a mere instituted, and Moral cause, as they call it, that its by the Council and power of God accompanying it. If it did work as a natural Cause, from an inbred power, in itself, than it would work always alike; than 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 only as an instituted 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 God's 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 its a Teacher in heaven: 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 died And so may we say, Lord, if thou hadst go along with this Sermon, with this truth, it had not perished without profit. Secondly, The Ministry, though faithfully discharged, yet its in a subservient way to God's election. Now many are called that are not chosen: the Ministry its sent where election hath not to do sometimes: But than to such it its like an excellent Medicine that its only proffered, and not received to work any good: where therefore the Word of God doth convert and make these admirable changes, it its but the execution of God's Election from eternity. Thus it its said, As many believed, as were ordained to eternal life, Acts 13. 48. And Paul was to preach at one place, because God had many people there; so that Election its sure to obtain, Rom. 11. 21. Wonder not than that the Ministry doth not Convert all, no more than 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 mountain, and change a most ravening Wolf into a Lamb. Thirdly, Therefore a Godly Ministry following God's Council, may yet bring forth none, or very little fruit, because of considerations on the Ministers part also: For Reasons on the Ministers part. as in the Old Testament, though increase of Children were promised as a blessing; yet many good women were much afflicted with barrenness, as Sarah, Rachel, Hannah, and others: So it may be here in the dispensations of God's word. Those that have received five, or ten, may be diligent in employing of it, and yet have no more increase than he that hide his Talon in a Napkin, though with less guilt: For success its God's work, not the Ministers duty. And this may be First, To humbly Godly and faithful Ministers. Had they a multitude of Converts? Did they see God so visibly go along with them? this might stir up pride 1. 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 rejoicing that the Devils were subject to them; and they could work miracles in his Name, our Saviour to humbly them saith, Rejoice 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, Writ this man childless. Secondly, God may give no more success, to draw out their Grace, and their love to him the more: For this its a great testimony of it, when we can rejoice 2. that God's work goeth on, though he will not use us as instruments. We see John's Disciples had some envious thoughts to Christ, and his; and therefore told John, That all went after him whom he Baptised; now see how graciously John answers them, I told you I was not the Messiah, but I must decrease, and he must increase, 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 kill of him. It much that affection in Sarah, to be willing Abraham should have children, though it was not by her: There its this corruption in us, that we only would be the instruments God should use. As he said in vain glory, This its the Babylon I have bvilt; so we, This its the Jerusalem I have bvilt. Thirdly, Hereby God would teach even faithful Ministers, that he needs no man's 3. parts, no man's gifts or abilities: Christ took three of his Disciples up into the transfiguration; 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 God's Counsel, may yet find no success, because of A reason from the people. the froward, and indisposed temper of the people. Thus Christ weeps over Jerusalem; 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 its to those that perish, whose eyes the God of this world hath blinded, 2 Cor. 4. 3. OH words worthy of all observation. If it be hid, that its, if men do not understand it, do not feel the power of it, it its because thou art one to perish, one to be damned: It its because the Devil hath shut thine eyes. O than lay the fault where it its: 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 its 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 choice 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 its in vain: Or as the Gardener, though he water and dress never so carefully, yet if the tree be dead at the root, it its all to no purpose: So though the Ministers of God are very earnest in praying, preaching, informing, rebuking, yet where the Tree its dead at the root, What hope its there! The second grand quaere may be, Whether a corrupt Ministry that neglects the Whether a corrupt Ministry may be the means of conversion. counsel of God, may not yet be a means of Conversion? Whether an ungodly Ministry 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 gross sins, 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 darkness produce light? How can a Member of the Devil make a Member of Christ? To answer this case, First, We must distinguish of the corruption of a Minister: Answ. For either it its Doctrinal, in respect of that matter which he preacheth; or else practical in regard of his life and Conversation: if the Corruption be Doctrinal, than it its either total, 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 its thus corrupted universally, can never convert others: The reason its, because the word and Truth of God its that immortal seed, by which we are begotten: Sanctify them by thy truth, thy word its truth, John 17. So that Divine truths are the only instrument of life spiritual, as good food and not poison its of natural; but if it be only partial, 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 sit in Moses chair, i e. as long as they preached the Doctrine of Moses, but than those that live under such a corrupt Ministry, had need be very judicious to distinguish between good and bad, Therefore our Saviour, who allowed the people to hear the Scribes and Pharisees, 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 judgements, Whether a profane minister may convert any. yet ungodly and profane 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 Bushel, but under a noisome dunghill, Can that enlighten others? Yet such unsavoury salt, such obscured light its every profane 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 public office. Answ. Hence Paul commands Timothy, That he ordain no man a Minister that its of an ungodly and profane life; and certainly if Christ would have every particular person, that its 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 its continued for want of good Discipline, it cannot be denied but an ungodly life its a great occasion to pull down as much as the word bvilds up. Examples do work more than precepts. The lives of Spiritual Shepherds are like those rods jacob laid in the way for the sheep to look on, that they might bring such coloured lambs; and therefore if ever they are instruments to convert others, it its a strange, a rare and wonderful thing. Hence in Daniel, those that convert others to righteousness, 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 ungodly Minister its used at any time an instrument to convert others, no more than their ungodliness 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 success of the Ministry; They all twelve were sent out, they all did miracles, they all casted out Devils, they all returned to Christ and gave him an account of their success. 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 expressly saith of some, That they should prophesy in his name, yet he would bid them departed, because workers of iniquity: and Phil. 3. There were false Apostles who preached Christ out of envy, supposing to add more affliction and persecution to Paul, which must needs be an high degree of wickedness and malice, yet Paul said, He rejoiced that Christ was preached howsoever, which could not be if their preaching did no good. Although indeed to these examples of Juaas, and the false Apostles, it may be answered, That they were not at that time gross and scandalous sinners for aught can appear, but unregenerate and spiritually wicked, not corporally. 2. They may be used by God for conversion, because the Ministry its gratia gratis data, not gratia gratum faciens; It its appointed for the public good of others, not for the Ministers good so much; and therefore God may work that end of the public good, though the instrument be sinful: As saith Austin, The seed that its sown by a foul diseased hand, may bring forth fruit as well as that which its sown by a clean hand. Use of Admonition, take heed that the Word of God have no effect upon thee because of thy sins. O 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 its that? 1. Thou art not swift to hear, thou art careless, negligent, thou dost not diligently wait on the gates of wisdom, as sick men do at the Physician's doors. 2. Thou dost not lay aside all superfluity of naughtiness, as the same Text requireth; and so the word its like rain falling on dirty ground that makes it more dirty. 3. Thou dost not retain it and hid it in thy heart as David, thou dost not cover it with warmth, as the fowl doth her eggs; thou art but almost persuaded to leave thysins. SECT. X. Of the Nature of Grace, under the Expressions of Taking away the Stoney-Heart, Giving a Heart of Flesh, and, Writing God's Law in the heart, with the counterfeit thereof. SERMON LXXXV. Displayeth God's Sovereignty 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 gins to open the treasures of his mercies. We may say, This latter part of the Chapter its like the Land of Canaan, a Land of Promise, flowing with spiritual milk and honey; for here its the promise of reduction from their miserable Captivity, Verse 24. But because outward mercies are nothing, without spiritual, therefore there its 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 its 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 its a promise of Conversion and Sanctification, with the consequent effects of it, in the 27. Verse: So that this Text, if opened, its like a Box of precious Ointment; or like the Tree in the Revelation, not only the fruit, but the very leaves, 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 God's Sovereignty, and immediate power over men's hearts. No King or Emperor in the world its able to say so, I will give men other hearts. 2. The mercy promised, and that its 1. By removing the obstruction or contrary, I will take away the stony heart. 2. By the position of the good vouchsafed, and that its 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, etc. 3. There its observable, 1. The manner of God's vouchsafing this, it its by way of promise, I will do thus and thus; an absolute promise, not suspended upon man's merits or pre-requisites. 2. The manner of the working of this, its irresistably, insuperably, omnipotently: So that the heart of a man its a subject merely patiented to receive it; not a free Agent to cooperate with this mighty grace In all these particulars, we shall find what Samson did in the Lion's carcase, many honey combs of spiritual honey: And let us begin with the first, The sole efficient cause, who hath the dominion over men's 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. Observe. This its the sole prerogative of God, he can raise what terror and horror he pleaseth there, and all the world cannot assuage it: He also can give peace and comfort, and all the Devils in hell cannot take it away: If they were so affected, as to cry out, What manner of person its this, whom the winds and seas obey? how much rather may we cry out, What its that God, how great and wondered, who works in the hearts of men what he pleaseth? Thus Psalm 33. 15. an excellent Psalm against Atheism, wherein the Psalmist giveth several arguments to prove the providence of God, that things are not carried in this world, as men's lusts and counsels would have it, but as God order 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 its 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 its this, He that makes the heart knoweth 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 its used of God's fashioning man's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simul; that its, as some expound, all men's hearts, there its not one man's excepted; or else as others, totally and wholly, there its nothing can arise in the heart, not the lest thought, or the lest motion, but it comes by God's providence. Hence Prou. 21. 1. the King's heart its said to be in the hand of the Lord: A King's 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 show how easily he can govern and turn as he pleaseth; and than 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 stopped and turned down another course, either to refresh his ground, or annoyed 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 amplify this Sovereign Dominion of God over men's hearts, in three particulars: God's dominion over men's hearts its seen. 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 its admirable. In the way of his Providence, his power over hearts its manifested: First, In a sudden changing and raising up of their hearts by his mighty work for such employments, that they were no ways able for before: That which 1. In the way of his providence. 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 meanest Family in the Tribe, an ordinary man; and yet it its 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 show the Government upon his shoulders, and how he must bear the people: And as this was wondered 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, God's power over men's hearts in a general way, its seen, In the 2. abating and assuaging 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 malicious 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 Esau's 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, its of Laban and Jacob, he goeth out also in a great fury against Jacob; but what saith God to him? See thou dost not speak any word to Jacob, Gen. 31. 24. and this presently softened his heart: We might add to this, the melt of Sauls heart towards David sometimes, when otherways he was full of poison and venom: Thus also Joseph found favour in the eyes of Pharaoh: And a notable instance there its, 2 Chron. 18. 31. where the Army of the Syrians surprising jehoshaphat, and thinking to destroy him, he cried out, and God helped him; But how? the Text saith, God moved them to departed from him. So that we see, all our applications should be to God. Men have not their hearts in their own power; men cannot 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 binds up these clouds in the air. Thirdly, God's Providential working on men's hear●s, its seen in the inclination 3. and determination of them (when they are indifferent in themselves) to such ways, as whereby he will bring honour and glory to himself: In nothing under the heavens its God's Sovereignty so much seen, as here: For the hearts of men, are those great instruments, by which he produceth so many notable effects in the world: Nabuchadnezzar its remarkable herein; the Prophet describeth 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 its said to ponder and weigh men's hearts in one sense; so in this sense also, he layeth men's hearts in a balance, and they easily incline this way or that way, and God he puts in something that inclineth their hearts rather this way than that way. Hence the great Monarches of the world, the Babylovian and Persian, they are compared to Hatchets, to Hammers, to Bees, over which God hath a command. The who'll world its his Host, and God its the Emperor or Commander; and he bids this go, and he goeth, that come, and he cometh; as the Centurion did his men under him: What a wondered work was that upon Cyrus his heart, and his Successors, to let the Jews build their Temple unto 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, rather than for sports or pleasures; and that of all Books, the History or Chronicles of memorable things done in the Kingdom; and in that History, he should pitch on the good service Mordechai had done, and was not rewarded. It's remarkable also, that when God intended to punish Abimilech and the Sechemites, judges 9 its said, God sent an evil spirit between them, and that was their rvine at last: O than how much its this God to be feared, to be obeyed, who doth in Heaven and Earth what he wills! It's 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. 4. There are three kinds of Dreams, Natural, Diabolical, by way of delusion: or Supernatural, immediately raised in men by God. In such a way God Of Dreams. formerly did inform men sometimes: Thus jacob laying his head on a stone, had a dream; and joseph a dream about his Superiority over his Brethrens, Gen. 48. 12. yea, pilate's 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 its disputed, whether the Devil did not put that dream into her, because he would not have Christ crucified, knowing that by Christ's death, his Kingdom would be dissolved; But how doth that agreed with Satan's entering into judas 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 barrenness, and seven of fruitfulness; Nabuchadnezzar of the change of his Kingdom, and the mighty alienation of it in time: But these did not understand them, till joseph, and Daniel, revealed the mystery to them. Secondly, In the next place, God's power over the hearts of men, in a way of II In the way of his Justice. 1. justice, its 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 its angry, with the spirit of madness and giddiness, Isa. 24. 45. Thus David prayed, That God would turn Achitophel's counsel into folly, only God could do it: And the Princes of Zoan and Egypt, that thought they were wise, and none like them, God struck them with folly and giddiness: So true its that old observation, Quos Deus vult perdere, prius dormentat, When God intends to destroy and rvine man, he first beginneth with their understanding, inflicting giddiness upon that: The eyes of a man first dye, then say, and so men perish first in their counsels, thoughts and designs, afterwards in other things: Thus God its said To catch the crafty in their own wisdom, and he knoweth that the thoughts of the wise they are vain, 1 Cor. 3. Secondly, God's justice upon men's hearts its, in the spiritual blinding and hardening 2. of them: Thus God its 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 its a tender point, Divines are large about it; only 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 its the Avenger; but it its by withdrawing and denying his mollifying Grace: And than as the withdrawing of fire from the water, makes it presently cold, and return to its native temperament; so it its here, God forsaking the heart by denying his mollifying and softening 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 III In the way of his Grace. men in a gracious way; and that its properly intended in the Text: I will give an heart of flesh. Now God's work on the heart, when he changeth it, in these particulars: First, He convinceth and enlightens the mind with such a glorious light, that 1. the person converted stands amazed at it: That we should show 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 its the seeing eye that God vouchsafeth to some men: Now than, if to restore eyes to the blind, was so wondered a work, how wondered its it to give a man new light? God gives a man new abilities to see; he doth not only bring the object, and the medium, but the ability also; and till this be done, its impossible men should ever love or desire what its good: O look up than 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 than find as much difference in thyself, as one in a dark close dungeon; and another, that its come out into the open Sunshine. Secondly, God's work on the heart, its to raise up such affections as may make the 2. yoke of Christ easy: That may make thee with delight and joy, to embrace what its good: for here its the great obstruction against conversion, men have carnal and earthly hearts, they delight in what its evil, they embrace the dunghill, they love the mire, like swine. hence all heavenly and spiritual objects are grievous and burdensome to them: Now than God he can turn this clod of earth, into a star in the sky; he can change this heavy lumpish temper, into a gracious spiritual disposition: And when he doth thus, than what was once tedious and grievous, now becomes pleasant and joyful. Thirdly, He doth make the heart tender and melting: And this its the great mercy 3. here promised: for naturally the heart its 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, than a dry wilderness its turned into a pool of water; than the mountains melt like wax before him; than rocks are turned into streams of water: OH than admire, and pray for this mighty work of God dost thou complain thy heart its like the nether millstone? O 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 its the most admirable operation upon the heart, its the bowing 4. 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 intimateness 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 irresistible 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 embraceth, 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 man's will, before converting grace came, was as opposite to God, as averse to all holiness, as any natural man's in the world? did he not dispute, argue, refuse, and show 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 its 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 outrages, 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 God's conversion. Lastly, The sovereignty of God's power, its to be adored, that he can comfort the 5. 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 person or a nation. God struck the heart of great Nabuchadnezzar, 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 its according to the presence or absence of God's favour. This point its worthy of all practical improvement: And Use. 1. First, It showeth 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 lesle, do, the next day. Well doth the Psalmist say, They are lighter than dust orvanity: What a folly than its it to put confidence in such, to trust in any arm of flesh: You see a shadow its not able to move itself, but its this way or that way, as the body stirreth; so its all earthly and human power: God useth these Rods, these Axes, which way he pleaseth: O than say, nothing its 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 pin's point: So earthly power and greatness, may be a terrible thing to those that are weaker. Giant's are tall things to Grasshoppers, but compare them with God, and they are nothing, yea lesle than nothing. Use 2, Its God thus powerful over the heart, than let the godly be comforted, Use 2. who find their hearts too strong for them; OH their proud heart, their hard heart, their unbelieving heart, their earthly heart, what shall they do? It's true, shouldst thou pray the Potentates of the world, yea the Angels of heaven, to give thee a better heart, they could do nothing: OH but God he its gracions, ready, willing and able. Lastly, Of terror to wicked men, how easily can he raise terrors and horrors Use 3. in that jolly heart of thine: If judas and Cain would have given all the world for a quiet heart, they could not have purchased it: Do not than presume too long; do not still venture to offend him; he can sand thee home with a roaring, restless heart, he can make thee cry out, There its no help for me, OH for a drop of ease. SERMON LXXXVI. Of the Heart of stone, and what wickedness that name implies. EZEK. 36. 26. I will take away the stony heart, etc. THe second thing observed in this Magna Charta, or grand promise of conversion its, the good itself spoken of, which its described, 1. Negatively, or by removing the opposite. 2. Positively. Let us consider what its that grand obstruction which must be taken away, ere we can have an heart of flesh; and that its the heart of stone must be removed. The word stone when it its used Tropically in the Scripture, it its sometimes taken in a good sense, and sometimes in a bad sense: In a good sense, for that which its firm and enduring; thus Christ its 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, OH Lord, I will not have an heart of flesh, that its, flexible, and easily drawn any way; but a stony heart, that its firm and enduring in good against all opposition whatsoever. But in this place the word stone its used in an ill sense, for a senseless, stupid and rebellious heart against God's word. As the stone in the fire will sooner fly in the face of him that sits by, than melt. So the heart of every man by nature will sooner oppose, gainsay, and rage at those who reprove or instruct than melt, or yield obedience: Whereas, jer. 23. God's word its 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 Observe. heart of stone. The disease of the stone in the body its an exquisite and unexpressible torment, how much would men give to be eased of it. But this stone in the heart, whereby we are wholly senseless and stupid about heavenly things, moved neither with love or fear, or grief, its above all this torment, if men did rightly judge of it. It was the Poet's fiction, that men were made of stones, Ind genus durum sumus: to be sure, there its this spiritual stone on the heart; whereby we are an hard, tough, rugged, and untractable people; insomuch that wheresoever God converts 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 amplify this, let us consider how much wickedness this How much wickedness its implied in this Epithet, Stony heart. 1. Epithet (stony) doth imply to be in every man naturally. And first, It denoteth senselessness and stupidity; for so commonly we express that by a stone. We say of a senseless, irrational man, As good speak to a stone. Thus Nabals heart its 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 eyes 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 cried to that insensible Altar of stones, OH Altar, Altar, 1 King. 13. 2. and presently it rend asunder, here the Ministers of God may cry aloud, and no man its sensible of his sin, or crieth out, What have I done? O than pray that God would remove 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 than be any longer like the stones in the wall, who know nothing, understand nothing, though they are bvilt in the walls of the Church where much preaching its. Some derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people, from a stone, I know for other reasons, but we may say, because of the stony heart, and insensibleness that its in them. Secondly, It implieth incapacity and indisposedness unto any thing that its holy. As they are not sensible, so much lesle prepared and fitted for any spiritual duty. 2. The building of the material Temple was a type of believers. Now as the stone could not polish and fit itself for the Temple, so neither have we any power in ourselves to take away the lest enmity that its against God. Insomuch that this text doth triumph over all those corrupt doctrines that advance freewill, and power in man to spiritual things. What, can a stone make itself to live? Can Ezekiels' dry bones produce life of themselves? Can the bone taken out of Adam's side, make itself a living woman? It's true, man hath reason, understanding and a will, and so in that sense he its not a stone; but he hath no reason to think what its good, no will to choose what its good, and so in that respect its like a stone. And hence it its. that we need not wonder, if men of great parts and wisdom are yet so foolish and voided of all love and delight in what its good, for a man may be very quick and apprehensive in all matters of learning and human perfections, and yet be a very stone about what its godly. Nicodemus had great understanding 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 its holy. Thus the Jews are called a people of a 3. stiff neck, that its the same with a stony heart, Act. 7. You have always resisted the holy Ghost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you fall like an heavy stone with violence upon the word of God, and all divine exhortations. The stone its not only indisposed for polishing, but as much as lieth in it, doth resist, and beaten back again the hammer that falls upon it. O this active enmity and vigorous opposition which its in all men by nature, to that which its holy, its 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. Marvel not than if ye see men, whose thoughts, purposes, affections, and all ineavours are against godliness: Their hearts to conceive mischief against it; their tongues to be always railing or deriding of it: For can the toad vent honey? can the serpent spit cordials? no more can these endure what its supernatural. Fourthly, This describeth the hardness of the heart, and impenetrableness of it. It's a stone, and though the word be a two edged sword, yet its it any wonder, if 4. a sword cannot pierce through an hard stone. The Scripture, Ephes. 4. 18. speaketh 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 its the natural hardness, that which its in every man and woman. Take the most civil and ingenuous man, who its so tractable in all things of morality, yet he hath an hard heart to that which its spiritual. The doctrine of repentance, mortification, and powerful walking with God, its that which can find no entrance in him. O therefore that this spiritual hardness were more apprehended; you can complain of hard times, of hard deal in the world. O what hard dealing hath God from thee! His judgements have not broke thy heart, his mercies have not melted thy heart, O think if there were any softness, if any drops in thee, if any melt in thee, thou hadst not to this day continued such a rebellious wretch against God. Illud est cor durum, quod non trepidat ad nomen cordis duri; If thy soul doth not break, and tremble, and melt at the very preaching about a stony heart, its because thou art overwhelmed by it. This hard heart its else where called an heart of adamant, which its as much as that, which cannot be turned: O this its 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 5. the way of sin. A great heavy stone lieth many years in the same place; and thus it its with every man naturally, how self-willed, how unmoveable! you cannot stir him out of his former ways of impiety. Though he hear much, though he be entreated, reproved, and constantly warned over and over again, yet he its still the same man he was. Thus as the godly are commended for their immovable 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. O than, how doth experience daily witness this pertinacy of men's hearts in adhering to wickedness. 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 kind 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 engraven on brass, or cypress trees, that will not putrify: Yet the Apostle alludes to an Allegory, when he tells 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, its to be pertinacious, wilful; say what you can, bring the Scripture never so plainly, demonstrate and convince the haynousness of sin never so clearly, yet nothing shall make any alteration in them; they will be wicked, because they will be. Sixtly, An heart of stone its an heart altogether cold, and destitute of any warmth 6. or heat of grace. A stone its nothing but hardened earth, and as siccity and frigidity 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, its a Proverb. Stones have these two qualities, as the earth out of which they are generated, Siccity or dryness, there its no moisture, there its no wateriness in them, and thus it its in every man's heart, a dry barren spirit, there its no juice, no sap of any grace. Therefore the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hardness, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth excellently express this cursed temper, for that its properly the dryness of any herb, when it its withered, its than good for nothing, all the juice its out of it. And thus men by nature have not the lest 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 eyes: They may be of a pitiful 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 pant and long he had for the enjoyment of God's favour. But this its in a very wicked and desperate sense, when men have not the lest melt, or thawings of soul upon any divine administrations. The other property its frigidity, or coldness, As cold as a stone, we say; and thus every man's heart its 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 its 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 its good. Seven, Seeing a stone its nothing but a product of the earth, it hath also the property of the earth, which its heaviness or gravity, an inclination to descend, to fall downwards. 7. And this also its wonderfully seen in every man's disposition by nature: His affections are wholly set upon earthly things, though he hath a body straight up towards heaven, and so excelling other creatures, yet his soul its bowed down to the ground, so that in this sense, as well as others, we may say, he its a worm and no man. The bodily curse of the serpent, its spiritually fulfilled on him, To lick the dust of the earth, and to make that his food; this its the heavy portion of every man by nature, to swallow down iniquity like water, to centre upon earthly objects, as naturally as the stone falls downward; Wonder not than, if you see men wholly plunged in earthly affairs, they mind not, they regard not, they understand not heavenly things; for (alas) how can the earth ascend upwards? how can a clod of clay move of itself 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 abundantly The effects which demonstrate all men by nature to have a heart of stone. 1. discover, that men by nature have such hearts of stones. And first, What can be a greater evidence, than 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 its hated of God all the day long: Consider all this and believe it. Now what a stone and stock its man, that for all this truth of God, thus informing, thus threatening, thus cursing, its no more troubled and affected about himself! Certainly were not men like Niobe, turned into very marbles 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 mountain be removed and thrown into a sea of tears and sorrow? Do ye than 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, rejoice, and be secure, when yet so many woes are denounced against them: O than say, Lord give me a soft heart, give me a broken heart; yet Lord it its not broken, yet it its not broken. O let any judgement fall upon me rather than this hard heart. O let any affliction lie upon me rather than this heart of stone. Secondly, This stony senseless heart its manifested, in that Though in the general they commend holiness and godliness, and so in the general detest and abhor vice, yet 2. when it cometh to the particular, than they act and love that which they did in the general condemn. As now, Come to any profane man wallowing in any gross sin, and ask, Its 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, soberly and righteously? O without doubt they will say: and yet the same men live in direct opposite ways 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, than thy wickedness, those lusts thou livest in are to be loathed. Thirdly, That men have this heart of stone, appeareth, in that they consider not the extreme contrariety that its in their wicked lives to that holy profession they take upon 3. them. Whosoever its baptised into the name of Christ, and owneth his law, doth thereby engage himself to live as Christ his Lord hath commanded. The Apostle James at large showeth the vanity and insufficiency of such a faith as doth not make a man give an universal obedience to what God commandeth: and the Apostle calls upon us, Phil. 1. 27. that our conversation should be as that which becometh the Gospel of Christ, to be sheep and not swine. Now if men were not mere idols, having eyes and see not, hearts and perceive not, it were impossible they should join an unholy life to an holy faith, an impure, profane life, to so satred and pure a profession. Canst thou see or observe any thing, and dost thou not this? Why hath Christ called thee out of the world but to live in an unspotted manner? Lastly, Herein we discover stony hearts, That neither the unexpressible wrath 4. of God revealed in the Scripture, nor the love of Christ, and the joys of heaven promised, do work us on't of our sins. O what can be a greater argument of our stupidity than either of these neglected? The wrath of God manifested in the word, how unsupportable its it! Its not hell described by every thing that its 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 themselves, nor others destroy them, and this torment to continued to all eternity, which its a perpetual woe, wherein there its 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 upon it, must you not cry out, O men, no men, but stones! And than on the contrary, To consider the love of God described in the Gospel, to see Christ, God and man, made poor, miserable, ignominious, lying under spiritual agonies, grappling 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 softened by this love. The Temple clavae asunder, the very sun was in a fainting eclipse, as historians say; and thy heart its not rend, nor doth thy spirit faint within thee. Besides the joys 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 its in vain. Earthly comforts they are most loved and desired before the enjoyment of them, and when enjoyed they do not satisfy and so are lesle esteemed; but heavenly joys they are less desired and loved before enjoyment; but when partaken of, the desire will increase, and love shall than embrace more than faith could believe, or hope desire. Use 1. Not to wonder if men after much preaching, yea after many judgements Use. and mercies, remain obdurate and immovable in their wickedness. This text tells you the cause of all. They have hearts of stone, yea how many are worse than 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 its 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 its not affected? O than let this be thy daily prayer, Lord I find 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 removal of this. SERMON LXXXVII. Of God's 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 its positively set down, I will give an heart of flesh. If flesh were taken here properly for a massy part, than it could be no gracious promise, for every man's heart by nature its of flesh; but flesh its taken improperly or metaphorically; for when it its used in the Scripture improperly, it its either taken in a good sense, or a bad sense: In a bad sense, it either denoteth fragility, misery and vanity. Thus All flesh its grass; and thine horses are flesh, not spirit. Or else sinfulness and corruption: Thus, John 3. Whatsoever its born of the flesh its flesh. And In my flesh dwelleth no good thing, Rom. 7. It should greatly humbly us, that the Scripture calls 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 itself; it cleaveth to us as the flesh to the bones. But secondly, this word [fle●●] its used in a good sense, though not so frequently, signifying a tender, pliable and flexible heart to what its godly, and its by way of opposition to a stone. Thus, 2 Cor. 3. The hearts of the Corinthians which so readily received Paul's doctrine, are called fleshy tables; and here it its 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 ready and capable for all duties. That God in conversion doth make a man's heart tender and flexible for every duty he requireth. Observe. The example of all converts witnesseth this; when Matthew its converted, he leaveth his custom feat, though full of profit, and followeth Christ, which could not be without much self-denial and persecution. Its not here a stone made flesh? Zacheus the Publican, no sooner wrought upon by grace, but he makes restitution and satisfaction: even above the exact command of the law; but his heart its made so tender that he had rather be beyond, than come short of his duty. Marry Magdalen a notorious sinner, called the sinner by an emphasis, when wrought upon, this dry wilderness its made a fountain of water. The Jailer a cruel harsh man to the Apostles, when his heart its 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 its altered, 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 garments, insomuch that Austin saith, Omnium lapidantium manibus lapidavit, he stoned him with the hands of all them that threw stones at him. He that compelled the disciples to blaspheme, and was mad against them, see how in a moment his stony heart its taken away, Lord, what wilt thou have me to do? O tender heart, now he its 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 its employed in this heart of flesh; for that What its implied in Heart of flesh. 1. comprehends several gracious qualities: And First, A tender melting heart its principally intended. The heart of stone will neither yield to threaten, or be softened by mercies; but the fleshy heart, that its tender under both. Thus Josiah its commended for his tender, melting heart, while the threaten of the law were read, 2 Chron. 34. 27. and certainly thousands of people discover, this promise was never effectual to them; for how obdurate and wilful are they against the word of God they rage and roar like bears and tigers with vexation, rather than tenderly be softened about the matters of religion. O than consider, how tender thy spirit its about God's commands, doth it presently thaw? its it immediately softened when God's word comes to thee? this its a good sign. I know the people of God do much complain 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 hardened 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 its in their souls, though it be imperfect, and so it its not to be expected that all stoniness 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 softness of heart floweth A quick sensibleness, 2. and a lively apprehension of any spiritual thing that concerneth it. The tender skin doth presently feel the lest offence, whereas that which its brawny and rugged its not so sensible. Thus it its in the true convert, he its very sensible, he its quick in understanding, as the Scripture expresseth it. And this sensibleness its 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 its compared to an Eagle, his eye will quickly discern afar of. He its the spiritual man that judgeth all things; so that the true convert its not easily seduced by errors and false doctrines, for he hath a tender sensible heart: he its not easily enticed by Satan to sinful lusts, for he its presently sensible. So secondly, his tenderness appears, in that the lest 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 itself were lawful, yet because he did not keep God's order, he did it out of vain glory, and God's anger broke out because of it: See how tenderly be its affected, Let thy anger be upon me and my father's house, What have these sheep done? When he cut of the lap of Sauls garment, 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 its so tender, that it feels the very weight of a mote, as well as of a beam. Thirdly, The sensibleness of it its discovered, in that When he reputes of sin, he 3. its much affected because of the unkindness that its in sin against God. Against thee, this only have I sinned, Psal. 51. These Israelites should loathe and abhor themselves when God was pacified towards them, Ezek. 16. 63. This fleshy heart its so sensible of the ill requital that its in all sin, for God his favour and love to them, that this affects them abundantly. Fourthly, This fleshy heart implies tractableness and docibleness in the understanding, 4. and flexibility in the will. tractableness in the understanding, that whereas a man naturally shuts his eyes against the light, he will not hear or understand, but its froward, cavilling and always disputing against the things of his everlasting peace; now he hath obtained that religion which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, easily to be persuaded. This its one great corruption in man, that his understanding exalteth itself against the word, and he hath many carnal cavils and and prejudices against grace: now when God worketh on the heart, the understanding its 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. O there its little hopes of a proud, froward, cavilling person, that loveth to be arguing and contradicting those things that make for purity and godliness: When a man its taught of God, he its easily brought of to believe, to submit, A little child can lead them, as Isaiah prophesieth, Isa. 11. 6. As tractableness in the understanding, so flexibility in the will, its also implied in this heart of flesh. The will of man, that its the hardest part of the stone in a man, that its contumacious, wilful, opposite; that its the King, the Lord, the governor; 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 embrace that which once it abhorred; as Paul, What wilt thou have me to do? O it's th●se wills of men, that are the great enemies to godliness. Hence God its said to work in us to will, as well as to do, Phil. 3. To will, this its admirable; o pray importunately that God would give thee to will good, that God would give thee to choose and embrace it. It's wonderful 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 ourselves up into God's hands. That now we stand at nothing, we refuse nothing, we object 5. nothing, we do not pick and choose in our obedience, This (OH Lord) I could do, but excuse me in the other thing. No, a fleshy heart its that which its all over yielding and submitting: He doth not say, I will give them an heart partly of stone, and partly of flesh; for although stoniness be in the regenerate heart, yet because it its not there by constant prevalency and universality, therefore it its still an heart of flesh, so that nothing will discover this work upon thy soul, sooner than an obediential resignation to all duties. He that breaks one its guilty of all, in this sense, because he breaks vinculum obedientiae, the bond of obedience, which its the authority of the lawgiver: For to be fleshy supposeth a capacity and easiness to receive any impression: wheresoever it finds a command, there it crieth out, Lo here am I to do thy will, OH God: Thy law its written in my heart. We shall not enlarge 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 several effects and consequents of a fleshy heart, and they are remarkable. The effects and consequents of a fleshy heart. 1. First, This heart of flesh its accompanied with an awful 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 josiah, whose heart was tender, and melting, did also tremble at the threatening 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 than quickly discover grace in the tenderness of it, if it be not profane, careless, and formal in religious duties. If thy heart be a melting heart, thy prayers are melting prayers, thy hearing its melting hearing, thou wouldst not be so senseless, careless in these duties as most men a●e. O than cry out of thyself, for the want of this gracious disposition. Thou findest thy heart like brass and Iron, not like flesh, when thou comest to him. Secondly, A gracious fleshy heart doth readily bow and yield to God in all afflictions and chastisements for sin. The stubborn oak, that will sooner break than bow; 2. but the tender with, that will move every way, as it its desired: and thus it its here, Men of stony hearts, unbroken hearts, if any ways 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 presently 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 sinned against him. It wholly studieth to clear and justify God, but to condemn and accuse itself: OH than let the people of God in the midst of all the waves and tempests that rise in their soul, remember to alloy all by this, that they are fleshy and not stone. That as God made it an argument to take of his afflicting hand, because it was frail weak flesh; Gen. 6. My spirit shall not always strive with man, because he its flesh: so he may also abate his anger, because thou art gracious and tender flesh. This its a precious symptom of grace, when thy soul afflicted, its like a box of precious ointment broken, or like sweet flowers pounced, many precious and fragrant graces discover themselves. As the fire doth discover the metals, whether good or bad; and tempests and winds, whether trees be well rooted or no; so do calamities, whether men be gracious or no; and in nothing doth thy grace more manifest itself than justifying God, and abhorring thyself. Have any frettings, any repine made a commotion in thy heart? quiet all, and remember, the work of grace its to make a man yielding and readily submitting. Thirdly, The godly heart of flesh its so tender, that it doth not only avoid sin itself, 3. 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 men's blood, 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 itself lawful, yet he refused, that he might not confirm 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 fatal to all mankind 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 become a temptation to her, and by those windows of her eyes death comes in. This made Paul keep down his body. This caused Job to make a covenant with his eyes; and David to set a watch before his mouth. Look than to this, wouldst thou know whether this gracious tender heart be in thee or no; art thou than 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 wickedness, haunt the places where the profane 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 herself. The Hebrews that were to eat no unleavened bread in the Passeover for seven days, were so careful, 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, jest it should do hurt, and tempt any. And wilt not thou be afraid to come where the infection of the plague of any sin its? Dost thou fear the infection of the body, and not that of the soul? come not than near this mountain, lest thou be'st destroyed. Fourthly, A godly heart of flesh its tender and apprehensive of all inward heart-sins, 〈◊〉 and secret sins, as well as public and notorious. Paul had a soft heart of flesh, when he could find those motes in his eyes, and complains of them as beams, Rom. 7. and indeed because the dishonour of God, and offending of him, its the great mountain and weight upon his soul, therefore whatsoever sin its done in secret, he its as sensible of it, as if it had been done in the eyes of the who'll world. That its a known instance of the tender heart of Joseph, when in the temptation of secrecy in sinning, he cried out, How can I do this and sin against God O than this discovers the many degrees thousands are of from the tender work of grace: For its a shame to speak of what its done by many in secret. Secret uncleanness, secret injustice and fraud, secret thieving, secret drunkenness, if it can be carried so that the world may not know it, that reproach may not brand them for it, they care not. O men of stony hearts! Did not God behold thee? Its not darkness and light, night and day all one to him? Never be encouraged to sin in hope of secrecy, for God will bring out those deeds of darkness, without repentance, one time or other, to thy great confusion. I know no such differential 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 conversation as a godly man: but than in this he always fails, he doth not humbly himself for, or mortify inward motions and lusts of sins. He its not affected with heart-corruptions, because God looks into the heart, and beholds the heart. O than, that the word of God might powerfully work upon you in this respect. It's 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 its greatly afflicted with the dishonour that its done to God by other men's sins as well as his own. David must needs have a very soft heart, 5. when rivers of water came from his eyes, because men kept not God's Law. Flesh its easily wounded, it its easily pierced, and thus its a godly man's heart, because God its not owned, its not magnified where he liveth. The Prophet Isaiah cried out, We its me because I devil among men of unclean lips, Isa. 6. 5. How than do other men's impieties work upon thee? are they like a sword in thy bowels? Doth the tearing and rending of God's Name by blasphemous courses, even tear and rend thy heart? Doth the profane naming of the wounds and blood of Christ, even make wounds and blood in thy heart? than thou mayest praise God, that he hath not left thee without zeal for his glory. Its thy soul grieved and tormented with seeing and beholding the wickedness of men done in the world? Use. 1. Of consolation and comfort to those to whom God hath vouchsafed this tender and soft heart. It's such a mercy thou couldst not help thyself to, nor Use. all the world could vouchsafe it to thee. Say, Bless the Lord OH my soul, and admire his grace, who hath thus melted thee. The time was when thou wast hardened 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. O but now if there be any distemper, any rebellion, any unkindness in thy life to God; it dissolves thee, it moveth thy bowels: go on blessing God for this mercy. Do not think it a loss to thee, nor a reproach to thee: Not a loss, for happily thou mayest 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, than I could thus enrich myself; but this tender heart of mine hinders me. Do not judge this a loss but again; the later end of this will be a rich crop, though for the present thou hast but glean: God doth with thee as Boaz with Ruth; first he gave her but glean, and a little measure of Corn, but afterwards he gave her himself and all that he had. Thus God at last will give the enjoyment 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 its said of God, He can do all things, only he cannot sin, for that its an impotency, Potentissimè hoc non potest; so it its here, thou darest lose 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 boldness, 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 showing the Counterfeit 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, God's mercies, and God's chastisements are in vain;) I shall therefore add 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 qualify and sanctify all their temporal mercies; as if returning from Captivity, enjoying their own Country, their Liberties, Houses and Comforts again, were nothing, if this Heart of flesh was not also bestowed upon them. And to speak to our condition; though God hath brought us together, that by the last wars were scattered one from another; though many of those fears and terrors that did than 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 graciously did God reward that Petition of Solomons, because he did not ask for richeses, 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 eyelids, till he had settled the Ark: So do thou resolve to have no rest in thy mind, 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, die, 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. Inducements to seek for this heart of flesh. sin: This bitter potion will kill all those worms of temptation, that may crawl in thy breast; the Devil can never come and find the room of thy heart swept and ready garnished for him; he its continually upon his Watch-Tower, that hath an heart of flesh. David's heart when it began to be stony and senseless, see how wilfully 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 its the nature of sin to harden, and to make obstinate, so of grace to mollify and soften: Now there its 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 therefore thou wouldst be preserved from those sad falls, and wretched backslide, which others have been tumbled into, Keep up this heart of flesh; O it could never be that thou wouldst entertain such monstrous Doctrines, or do such unjustifiable practices, if thy heart were of flesh: Not, it its 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 ache at, and their ears tingle to hear. Secondly, As this tender heart of flesh preserveth from sin; So from the consequents, 2. and the woeful effects of it; which are woes, wounds of conscience, horror of heart, darkness and gloominess of soul, sad tears, jest 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, its now become a frowning enemy; their hearts are made like an hell, wherein legions of sad unbelieving thoughts do constantly lodge: This its the portion of those godly men, who by negligence, carelessness and hardness of heart, come to fall of from their former measure of holiness: O but a tender heart of flesh, as it prevents the cause of these, so the effects likewise; it will keep thee from this roaring Lion: So that as soon as ever thou findest this soft heart abating in thee, do thou than 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 3. duty, in an acceptable manner to God: Prayer without this heart of flesh, its like a dry unsavoury herb; hearing of the word, if it come not from an heart thus softened, its but desperate boldness against God, and so an immediate provocation of his anger. Hence a broken heart its preferred above all sacrifices, Psal. 51. above all outward worship; they are the body, this its the soul; they must not be neglected, but this its the Benjamin, without whom, we must not see God's face: O than as thou darest not but pray, and hear, and come to Church, so also be as much afraid, jest those duties be done without an heart of flesh. Fourthly, A tender heart of flesh its accompanied with patience, under the sorest 4. afflictions, and thankfulness under the lest mercies: What a sudden tempest and whirlwind of afflictions fell upon job; 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 lest mercies, see how the Church in the Lamentations can taste a little honey in an ocean of gall; It's of the Lord's mercy that we are not consumed, Lam. 3. 22. and so the woman of Canaan, acknowledgeth herself a dog, and its glad of the crumbs that fall from the table, Mat. 15. 27. Now what a lovely and comely sight its this; to see a Christian patient under the greatest trouble, and thankful under the lest mercies! and there its nothing will bring the heart to this admirable temper, but the fulfilling of this promise. Lastly, This tender heart of flesh, its the only fit soil, wherein the word of God sown, will grow up, and bring a plentiful crop: For as they say of the soul, Animae 5. fabricat sibi domicilium, The soul fashioneth and prepareth the body, for itself to devil 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, than its 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 its said to be opened to attend to the words of Paul, Acts 16. 14. Thus naturally men's spirits are bolted, the word finds a gate of brass upon it, till it be made tender, and after that its careful to loose nothing: O than that we could say of our hearers, what Paul of the Corinthians, The word its 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? Quest. Whether all tenderness be this work of Grace here promised. Answ. No: For there its a natural tenderness, may not the soul be deceived about tenderness of heart? Yes, very easily; for there its a twofold soft heart of flesh, which yet its not the heart in the Text. There its 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 joseph, whereby he dissolved into tears concerning his brethrens, was not so much an act of grace, as of natural tenderness: And it should seem he was a tender father to all Egypt, as some expound that name they gave joseph, when they blessed him, and called him Abrech, Tender Father. Again, There its another tenderness or softness, whereby men are so melted under And a Legal, neither of which are this heart here promised. the consideration of sin, as they refuse, like Rachel, to be comforted: It seemeth Mary Magdalene was too tender, by that remedy our Saviour applied, 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 sorrow, set forth the praise of God with faith and thankfulness. It will be therefore worth the while, to discover this Counterfeit heart of The Counterfeit of this Heart of flesh, viz. I Natural tenderness discovered. How it differs from gracious tenderness. flesh, from a gracious one: And let us examine the first, which if put to the Touchstone, will be thus discovered: First, Natural tenderness ariseth from the bodily constitution, or natural temperament of a man; whereas this gracious sofness its the work of God in a supernatural 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, its like Egypt, that its not made fruitful by rain from heaven; whereas the other comes only from above: If than 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 conclude grace its 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 its produced, its far different from the other: For the natural softness its wrought, by seeing the objects of pity and compassion; but this gracious softness its by hearing, and by the word preached: So that the instrument by which a man comes to be thus changed from his obstinacy, its 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 its only by a natural sympathy between the eye and the heart: The eye affects the heart, Lam. 3. 51. and hereupon tenderness its 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 find the rockiness of our heart subdued, and we readily yielding unto God. Thirdly, The motive, Which its the very same thing in Morals, that the specifical form its in naturals; in this there its a great gulf between one and another: For the 3. only motive of this natural tenderness, its 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 its the greatest evil, and that which depriveth the soul of the most excellent good: Thou art therefore very prove to sigh, to be troubled, thy heart its like a fountain of water; But what its the reason? outward discontents, want of such mercies as thou dost propound to thyself: Alas, this its not an heart of flesh, in the sense of the Text; indeed it its too much an heart of flesh in another sense; for it its wholly carnal, and its carried out upon carnal considerations: If therefore thy tenderness and softness of heart, be in the want of God's favour, and the apprehension of his displeasure, as David's so often was; no doubt but thou hast than felt the power of this promise to thee. Fourthly, A natural softness and tenderness, its flexible to any evil; it will receive any impression of sin: But this gracious softness, though it be flesh to what its 4. good, it doth easily receive that; yet its a stone and an adamant to what its evil; and this its a remarkable difference: you have many soft and flexible hearts, and that its their fault, for none so ensnared as they; they are like wax, that receive the stamp of any seal upon them; they are like the reed that its shaken up and down with every wind; now this its 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 Chameleon according to every company, its contrary to those many commands, To be steadfast 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 perverse generation, Luke 12. 8. Their yea should be yea, and their nay, nay: O 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 its also like a Lion, in respect of courage and boldness for what its good: So than consider, that as the work of grace its 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 dishonour of God, wrought by other men's sins. Now you have 5. 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 blasphemies 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 called a godly man, to whom a wicked ungodly man its not a torment and a burden: Horror hath taken hold on me, saith David, because of the wicked, Psal. 119. 53. O if thy heart were sensible of God's 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 II 〈…〉 eaten 〈…〉 ness in 〈◊〉 that for 〈…〉 in are 〈◊〉 〈…〉 lness 〈…〉. that its, When the heart its indeed godly for the main, but there its a degeneration: This tenderness doth go beyond its bounds: God indeed by his grace doth wound the heart, but than 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 require: All grace its consonant, and one grace its 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 another: Now there are some graces, that it its 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 its worse than to take john Baptist for Christ, this its to take a false Christ for the true one: And this its done first, when they cast both their eyes upon their sins only, not at all eyeing Christ; as if the Israelite wounded by a Serpent, should always have cried out of his pain and roasting, but never look up to the exalted Serpent: This the incestuous person was blamed for, he was ready to be swallowed up with sorrow: When thy soul its so dejected, that it refuseth the comfort of the Gospel, will suffer no oil to be poured in its wounds, this its a sinful softness; this its 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 than, that all tenderness and softness, which keeps of from Christ, which rejects the promise of grace, its sinful, and its not of God. Secondly, If thy tenderness and softness make thee more unable and unfit for any 2. service unto God: If it weaken thee, that thou canst not pray, do or suffer for God, this its also sinful; when it makes thee have feeble hands and knees, as the children's bones and joints are so soft at first, that they cannot go, this its 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 its inordinately tender, and sinfully softened, it cannot go through with the work of the Lord: See therefore that thy tenderness makes thee not lesle serviceable. Lastly, If this tenderness makes thee slavishly and ignorantly scrupulous, that thou 3. canst not enjoy the Liberty of the Gospel, and the freedom of the spirit, which Christ hath purchased for thee: Though this may seem wondered tenderness, yet it its not so indeed: It's true indeed, as we told you, the godly through their tenderness, abstain from all appearances of evil, and they fear sin may be, where it its not; yet they do not encourage a slavish, scrupulous disposition; but they labour for a sound mind, 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 than it presently gets soil, and its 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 God's word belonging to him: O thou rock and stone! that art neither by the instructions, exhortations or reproofs of the word, softened; nor yet by his mercies or judgements mollified: How could thy heart endure against all those ways God hath used to melt thee. Consider, that thy heart its naturally an heart of flesh, in respect of the frailty and weakness of it; Why than 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; than thou mightest go on with boldness in thy sin, and say, Who shall contradict? but it being an heart of flesh, fainting, miserable, and always dying: O why should not this stir thee up to be partaker of this inestimable mercy! O 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 its it to combat with the wrath of God, who its an infinite spirit? Thy heart cannot keep of those sharp arrows, which he shall shoot into thy heart of flesh; Why than dost thou not take that counsel, to agreed with thy adversary in the way; with God, who for the present its thy enemy, while thou art in the way, before death come, and than there be no ransom: O that you would meditate of the terror of God, how easily he can fill that heart of flesh with hellish horror; how speedily he can make the Devils take thee by the throat, and hale thee to damnation; and if so, there its no remedy, but to cry out, Lord make good this promise to me: O it its this I want, this would make me happy. SECT. XI. Handling Grace under the Notion of God's putting his Spirit within us, and causing us to walk in his Statutes. SERMON LXXXIX. Of God's giving his Spirit to a Man, and what that Promise implies. 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, etc. WE have a further Description in this Verse of the Grace here promised; for although it be the same thing, yet the different expressions represent different notions about it. That which in the Verse before its called an heart of Flesh, its 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 its, Within you. Of which in its due order. At this time let us take notice of the mercy, My Spirit. It will be very impertinent to give you a Theological, and Biblical use of the word Spirit, which its of a great latitude in its signification. In this place a threefold sense may claim to be understood, which also may easily be composed and united, not opposed: For, First, By God's Spirit, may be meant the third Person in the Trinity: so that they are promised here to be made partakers of it. It's 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 itself: some affirm it, others deny it. But no doubt several places of Scripture do evidently demonstrate that we do receive not only the graces of the Spirit, but the Spirit itself; and therefore the Spirit its said to devil in us, and we are the temples of the Holy Ghost: But yet this its in such a supernatural and mystical way, that though the plain Texts compel us to believe it, yet the manner how its very difficult to express: but this its not my work to do at this time. A second sense may be by spirit, to understand the soul, or spirit of a man, as renewed and qualified by the graces of the Spirit; and therefore its called in the verse before, A new Spirit, which its the same with a new heart. So that Spirit its here put for the soul of a man, enlivened and quickened by the graces of God's Spirit: 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 its here promised as a gift: Make ye a new heart, and a new spirit; which cannot be primarily understood of the Person of the Spirit, but the graces of the Spirit. The last ense that may here come in, its to take spirit, for heavenly activity, vigour, and holy impulses, and motions from God, which are as the wind to the sails, to carry it to its expected Haven. Now the first and this latter sense cannot wholly be excluded, yet the second its that, which I will pitch upon as most proper, bringing in the other by consequence. Doct That Conversion its the enlivening, or qualifying of a man with the graces of God's Spirit. Doct Thus john 3. That which its born of the Spirit its Spirit. Hence the Godly are said to have the Spirit in them, and guided by it, led by it, and are said to walk after it. I need not multiply places for this. As Christ's body was by an extraordinary supernatural manner, the Holy Ghost over-shadowing the Virgin Mary; In such a miraculous way as to human power and strength, its this new, holy, and spiritual Creature bogotten. The Spirit of God moving upon the waters of the Ordinances, produceth this spiritual man: As at first God made the Fowls of the air out of water, which soar up to the heavens. To improve this necessary point, let us consider, what its employed in this promise, I will put my spirit into you: And, First, It supposeth every man naturally a mere dead lump, without life or motion What its employed in this promise, I will put my spirit within you. 1. of himself to any thing that its holy. For as God at first breathed into Adam the breath of life, and he become 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 wind its 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 its 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 than 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 Landlord. O than this very phrase, I will put my Spirit into you, should fall like thunder and lightning upon all those Doctrines and Opinions that maintain Freewill, or the power of nature in Conversion. Can man cooperate to the infusion of God's 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 animal or sensual, destitute of the spirit. And as bruit beasts cannot perform the Offices or acts of Reason; so neither can men naturally do the actions of grace; he cannot pray or hear spiritually, he cannot love God, or repent of a sin in a spiritual 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 〈◊〉. God, when it came upon men in other extraordinary ways of assistance, they did those things they were never able to do before. Thus Samson, the Spirit came upon him, and gave him such mighty strength; so Paul had another Spirit, in respect of Government: those gifts of God's Spirit in the Church that made them work miracles, speak with tongues, lifted them above human power; so this Spirit of God sanctifying, doth also raise a man to such holy, spiritual, and sublime duty, 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 its a diminution, and a carnal imperfection, because we are to have the Spirit of God who inables us to spiritual actions in a divine manner. Thus to believe in God, to love God, to be heavenly minded, to be patiented, even every exercise of grace, are acts transcendent the power of a man, and God must put his Spirit into us to enable us thereunto. And this its that which makes the world so mistake about godliness, that makes them grossly err about serving of God, and repenting of sin; They do these things as men, by custom, 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 Congregations are but so many Golgothaes', places of dead men's skulls. Thirdly, To have the Spirit of God put into us, denoteth, That we do all our duties upon those motives which are by Divine Revelation in the Word man●fested to 3. us, For the Spirit of God works in his people two ways. 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 human light would never discern, as to do duties. First, Merely because God commands, out of obedience to his Sovereignty, because it its the Law of such a Lawgiver. Where its the man that doth not by custom, or because of the talk, and report of men, good things, rather than out of obedience to God? Therefore observe the order of the promise, I will put my spirit in you, and than I will 'cause you to walk in my Commandments, and do them. Thou than that prayest, hearest, abstainest from gross sins; why its it? Its it because thou hast respect to God's Commandment: God saith it, and therefore I do it. This its to have the spirit in us. But secondly, not merely because of God's command, but from an inward principle of love, and delight in God also, therefore we perform our duties: If ye love me keep my Commandments, John 14. 15. Love to God, that presently makes us do or suffer any thing for him. Now love, that its 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 Spirit, 1 Thes. 5. 19 which its like burning fire in our hearts. O this performance of duties from love, its that which crowns them, its like the perfume and Frankincense at the Sacrifice. Thirdly, we are to perform holy duties, not only out of love, but for holiness sake, because God its holy, and the duty its holy. Hate evil, and cleave to that which its good, be gl●wed to it, and made one with it. Be ye holy, for I am holy, saith God, Leu. 11. 44, 45. Now as God loveth holiness for holiness sake, wills good for goods sake, (or rather good its good, because he wills it.) Thus aught we, to imitate him, there may be earthly motives, and human advantages, which may incite the heart to what its good: but goodness for the beauty and glory of it should make thee in love with it: Say than as Abraham to the King of Sodom, I will not take so much as a Shoe latchet from thee, jest thou shouldst say, Thou hast made Abraham rich: so do thou; I will not so much as entertain, or consult with shy earthly advantage, jest that should say, I have made thee pray, I have made thee profess the Name of Christ. Wicked men are carried out to evil for evils sake: but there its more fullness, goodness and excellency in God, than there can be appearance of these in sin: Therefore it its unsufferable, if when Draff shall move for the sweetness it hath to a distempered swinish appetite, that honey itself 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 only instance the property of God's Spirit dwelling in the godly, and than speak of the concomitant effects of God's Spirit in us. Fourthly, To have the Spirit of God put into us, as in duties to be done it lifteth 4. us up above human strength, or motives, So in matters of sufferings, herein the Spirit of God doth wonderfully demonstrate itself in the Converted. For hereby they are more than men: God its plainly in them, that they can deny their dearest comforts, endure the most exquisite torment, and that with joyfulness and alacrity. Look upon Paul and the Disciples of Christ in the New Testament, What reproaches, persecutions, spoiling of their goods, taking away their lives, were frequently executed upon them? and yet with what gladness of heart, with what patience, faith, courage did they endure all, rejoicing 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 therefore 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 found their hearts so weak and feeble that they shall never be able to persevere. Why dost thou not consider, that the same Spirit of God which lifteth thee above nature for active obedience, will also for passive? To love God, to believe in God, to do any religious duty spiritually, flesh and blood can no more do it than Iron of itself can swim: but the spirit of God takes thee, and fixeth thy heart upon heavenly things. So flesh and blood cannot be persecuted, imprisoned, cannot dye for the glory of Christ, but the spirit of God can and doth enable hereunto. Samson could not do 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 spiritual, as having God's Spirit in thee so thou canst. What man's power can do in the hour of temptation, Peter's presumptuous expression will teach us, Though all men forsake thee, yet I will not; and yet he forsook Christ more desperately than any else. O 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 than without the mighty work of this Spirit of God, thou wilt prove an Apostate, and so a very judas or Cain at last: for first a man its forsaken by the Spirit of God, as sanctifying, and than as comforting: Not that the Holy Ghost its 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 trial make a woeful Shipwreck of their Faith, and a good Conscience. Lastly, because the Spirit of God its 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. OH what a strong Obligation its this to all godliness, 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 thiefs. How angry than must he needs be, if thou make this Temple a sty 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 its there no unclean, no brutish and polluted thing that enters in thy soul? Its 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 profane and filthy lusts? What hopes canst thou ever have that this its made good to thee? Do not hear these things, as if they did not at all belong to there. Doth not thy own heart tell thee, that if the Spirit of God did devil and work in thee, thou couldst not do as thou dost, nor commit such sins as thou daily committest? It was the Devil that was in the Swine, and hurried them violently into the Sea; but the Spirit of God appeared in a Dove: With what holiness than, and all godliness 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? Its it for you to be vain, earthly and immoderately affected unto any Creature? Have you not that within which may be in stead of all comforts to you? Thy frail body its a Cabinet wherein excellent Jewels are. Now that we may the better know whether the Spirit of God be in us, Of the operations of the Spin in a Man 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 vouchsafeth heat as well as light, and its 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, It's called the good Spirit, Psalm 143. Let thy good Spirit lead ●●e, in 1. opposition to the evil spirit. So that as the evil spirit or the Devil in wicked men its continually inclining and moving of them to all evil thoughts, affections and desires: They think evil, they conceive evil, they act evil: as the Spider doth only 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 consequence it its to have this Spirit of God, appeareth, in that its named for all good things: For whereas one Evangelist saith; If ye being evil, 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 its in stead of all good things. If than it cannot lie hid, it will be quickly discerned, whether this good spirit, or that evil wicked spirit abides and dwells in thee. The fruit will discover the tree: It's strange that people should no more consider what the Fountain its from whence all flows, whether it be bitter or sweet. Secondly, It's a Spirit of Prayer, and Supplication, joined with a tender 2. mourning heart, Zachary 12. and Rom. 8. Groans unutterable are said to come from the spirit; yea in that place its excellently described the help, guide and support, which its afforded to the Godly in Prayer, by the Spirit: We know not what to pray, or how to pray: so that if thou hast this mercy in the Text, thou findest it mightily working in the duty of Prayer, enlightening thy mind, heating thy affections, softening thy heart, supporting thee against unbelief, 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 its the Grace of prayer, when the soul its poured out in a gracious manner, and this its only in the godly. A natural 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 Custom, not through God's Spirit. Do not than scornfully pass over this touchstone. Thirdly, It's called The Spirit of Wisdom, and Revelation, Isaiah 11. 2. 3. which was first communicated to Christ the Head, without measure, and than like Aaron's Oil descends to the Members of Christ. This Spirit of Revelation, its to see and behold the Glory of those things Revealed in the Gospel, and the discerning of things in a spiritual manner, which the natural man cannot do; and the spirit of Wisdom its to make a man understand the matters of Religion in a Godly and practical manner, so to believe and know, as to refer all to Godliness. Now how destitute many are of the Spirit in this sense, the ignorance and dulness 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, It's called the Spirit of Adoption, Romans 8. 15. 4. which puts a Filial boldness into us, and makes us call God, Abba Father: Those slavish fears and suspicious doubts in thee, they come not from God's Spirit. These drive thee farther of from God, they fill thee with hard and discontented thoughts against God: Not, its the Spirit of Adoption; and as of Adoption, so its a Comforter, and an Advocate, John 14. 16. As Christ its an intercessor in heaven for us; so the spirit its in our hearts pleading God's love, his readiness to forgive, his willingness 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 its to all our Congregations. O that God would breathe this spiritual breath into your souls. O that Use. you knew experimentally what it its to have the Holy Ghost descend upon you. We speak not of an extraordinary Miraculous way, much less of fantastical Delusions and pretended Revelations by the Spirit of Darkness; but the gracious operations of the Spirit in a Sanctifying way. O where will you Blasphemers and wretched Mockers appear, who scoff at the Spirit, and make a jeer about it? This its not only to grieve the Spirit of God, which its a grievous sin, but to do despite to it. Now if the Spirit of God be vouchsafed to you, it will come with this twofold benefit. First, It's 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 its not in them; or if they be Opinions that carry to looseness and liberty; For its an holy Spirit. The second benefit its to do duties no more in the oldness of the Letter, but the newness of the Spirit; this the Apostle calls for. Now to do a Duty in the oldness of the Letter, its customarily and formally to perform any thing without Christ, and his Spirit enabling of us: This its a dead Religion, a dead Faith, and yet few, even very few, go any further. SERMON XC. That the work of Grace its a deep, powerful, and inward affecting of the who'll man. And how far Grace may be tendered or received, and yet not be put effectually into our Innardss. Also what this inward, deep work of Grace its, 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 God's Spirit in the converted. The next thing considerable its, The subject recipient; The subject wherein this grace its put, and that its briefly but very emphatically expressed, Within you. And indeed the English doth not rise up to the efficacy of the Hebrew, which its, in the midst, or the inward deep parts of you. Hence it's translated in intimo vestri: So that there its a great deal of weight lieth upon this Hebrew phrase, for it supposeth the work of grace to go deep into a man. It's an hearty rooted work, it excludeth all superficial, formal or notional, and mere brain-work in godliness: And its good to observe, how in parallel places this promise doth still relate to that intimate deep working of grace upon the heart, Ezek. 11. 19 there its the same promise' repeated, with this Emphasis; 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 promised in the Text; and Chap. 31. 33. with this Emphatical description, I will put my law in their inward parts. O this its the main thing; All outward profession, 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 cymbal. Such men's Religion its like David's great men in the world, compared to grass upon the house top, with which the mower filleth not his hand. That the work of grace its a deep, powerful and inward affecting of the who'll Observe. man. The Spirit of God its put into their innards; the law of God its written in their innards; and therefore the spirit of man as sanctified and renewed, its called often the inward man, Rom. 7. 22. 2 Cor. 4. 16. Alas, we may say of many, It's the outward man of their godliness, 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 its a mystery they understand not. Now that the work of grace its such an inward deep changing of a man; its also plain, in that its called so often, life. Now we know life its not the external motion, or speaking, or eating, or working; but the inward fountain of these. Life its 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 many outward colours, and glorious representations of grace, so that he may be admirable in the eyes of others, and confident in his own goodness, but yet not at all acquainted with this grace in the inward parts. This point deserveth a powerful opening, to go to the innards of it, as well as that must go to our innards. And first, Let us show how fare this grace may be either tendered or received, How far this grace may be tendered or received, and yet not put into our innards. 1. and yet not put into our innards. 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 its no descending of it into the bowels: and yet are not the greatest part of our auditors no further wrought upon, than as to the ear! They come and hear, they sit and hear, it may be; but still here its no work of the Spirit upon the heart. Our Saviour in his parable compareth such to the highway ground; the seed fell upon it, and presently the devil, like the birds of the air, fetcheth it away. O 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 its to let the word fall down into the very bottom of thy soul. Physic in the mouth, not received into the stomach, 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 its 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 Aaron's oil go from thy ear, thy head, but to thy heart, thy inferior deep parts of thy soul; thou goest home as ignorant, as profane, as obstinate as thou camest hither. Know than that the perfection and fullness of every action lieth in accomplishing its end, without which it its in vain. Eating without digestion doth not nourish, but breed diseases; so the end of hearing, its to have a potent 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, its 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 than give the ear only, but the heart also; otherwise Christ only stands at the door and knocks, thou dost not let him in. Secondly. A second outward and insufficient work its, When the word its received with understanding, and the grace of God doth indeed open his eyes so far, that 2. his mind its enlightened, that he doth both know and believe the truths of Religion, but it goeth no further. Although this work be inward, being upon the mind of man; yet I call it outward, as in respect of the inward parts, mentioned in the Text, for that speaks of more than a mind to know, or an understanding to understand the things of Religion. Although enlightening be sometimes put for the who'll conversion, and light for grace, yet at other times it's made a distinct work from it, and such even as reprobates have, and apostates, as Heb. 6. where enlightening, 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 accompany salvation; and we hope better things of men, than 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 God's will, and doing it, are put as two separable things; how far than are they from the fruit of this promise, who remain in gross ignorance, who have blind eyes, 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 find it not changing their inward man, come short of grace, where must the ignorant man appear? 3. Thirdly, The retaining of the word of God in the memory, that its not this grace in the inward parts: That indeed its very laudable; and a forgetful hearer its blamed by the Scripture, James 1. 25. David's resolution its, To hid the word in his heart: And this its a great cause to make it work so deeply; for a man cannot carry coals of fire long in his bosom, but they will set all on a flame; yet the mere retaining it there, doth not attain to the inward parts in the Text. Fourthly, The transient and sudden working upon the affections and heart, are not 4. 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 whither. john's hearers did for a season rejoye in his light; the temporary Believer doth receive the word with joy, and yet he hath no root: This its a two edged sword, this truth makes divisions between the secret and hidden things of the heart: O how nice a point its that, wherein the temporary and the true convert differ! both pray with sorrow, both hear with joy, both perform 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, affections, may seem very near, when the bottom and root do much differ. O 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 pinnacle, & trembleth 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 mere external cleansing of a man's life, from former lusts and gross 5. impieties, its not this putting the spirit within us? As the Angels, when they took human 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 Religion, they do not these things as vital actions of grace; they move, as the wheel of the mill its moved, by the force of the water, not by an inward principle of life: These are compared to Swine washed in the water, but returning 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 only these things, because treated on before. Let us in the next place come to consider positively, what this inward deep work What this inward deep work of grace its. 1. of grace its, wherein it doth consist: And First, It its than fulfilled in us, when the things of Christ, his Glory, Will and Command lie closest, and nearest to the heart: For that its indeed within a man, and intimate, which its next to his heart, as we say; and this our Saviour requireth in every Disciple, He that loveth father or mother more than me, its not worthy of me, Mat. 18. 37. We know the love of father and mother its a most natural 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 than 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 its by faith in Christ, Gal. 2. 20. What an emphatical expression its 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 its, comparatively to the life of faith: So that you see our very natural life, which its the most inward and deep thing in a man that its, its said not to be lived, in respect of this life of grace, which its more inward than these: O than examine, how close and dearly heavenly things lie to thy heart: Its there any thing more prized than God, than Grace, than Godliness? than 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 its a sure discovery of the woeful and sinful estate of most people, God its not in all their thoughts, Christ its not in their affections, they choose other things rather than him. Furthermore, as God and Christ its the beloved of their heart; so that which its most hated and abhorred from the heart, its sin and all evil; its more loathed than any other thing, more feared, more avoided; so that they choose affliction and all misery rather than sin, their heart its most sensible and apprehensive of this: O what than can they think of themselves, who harbour and nourish sin? they no longer live, but sin in them; this its their meat and drink, to do the works of the Devil: O than that at last men secure and bold in sin, would be awakened: How cometh that to be embraced in thy bosom, and practised in thy life, which thou should 〈◊〉 avoid as hell itself? Secondly, This inward work of grace its seen, when the work of humiliation its 2. laid low enough: We read of the Parable of him that built an house, and when the tempests and storms arose, all fallen to the ground immediately; and why? because this was not diged deep enough: Now our repentance and humiliation its than deep enough, when its for sin as sin, when its for sin because its an offence to God, and displeases him; when they loathe themselves, and count themselves 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 its not to go to the bottom; there its a worse thing in sin, than all the temporal calamities it brings with it; and that its, to offend God, to separate between his favour and thy soul: It's therefore very meet, that thy humiliation should be for that which its the worst evil in sin. Again, in humiliation men go deep enough, when they do not only 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 Murder 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 only look to the actual impieties than committed, but to the imagination of the thoughts of a man's heart, which were only 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, Than the word of God its put in our inward parts, when we do truly, sincerely and unfeignedly, perform all the duties God requireth: This its to do it with 3. the who'll heart; and if we had any thing better than our hearts, they should be offered up to God: Thus David, Psal. 51. Thou delightest in the truth in the inward parts: O 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 moutives in the profession of Religion; these are but pictures, not living creatures in the way of grace: Great its the number of hypocrites, even among those that profess the name of Christ: It's damnable blasphemy to charge it upon all, as wicked men do; this its 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 merely 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 its wanting; but its not the appearance of Good, not the name or profession of it, will bring thee any true or sound comfort: The time its coming, when all things without will fail thee, and leave thee; it must be something within that may support thee. Signs and effects of this inward deep work of grace in a man. 1. In the next place let us observe, What are the signs, or the effects of this inward 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 innards of his soul, and the depths of his heart, have not also been moved therein: Thus David, Bless the Lord, OH 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, OH my soul, and let all within thee give ear thereunto; so that the dull, sleepy, and formal performances of holy duties, discover a man voided of grace, as well as gross impieties: Not only profaneness and ungodliness abroad, but dull, lazy, and formal duties, and that in a constant manner, discover a man devoid of this work of Grace: O if this were in the depth of thee, in the● midst of thee, it would break out more vigorously than it doth. Secondly, Where this deep work of grace its, there a man's inward thoughts and meditations are often about holy things: The tree that its deeply rooted, hath several 2. strings, as it were, whereby its fastened to the earth; as the young infant in the womb its to the mother: So that thou art to observe, what thy inward thoughts, thy inward meditations do most run about: If grace be deep within, thy soul will be like an heaven, such holy thoughts, holy meditations, holy affections do lodge in thee: Thus the godly its 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 its not in his thoughts; and his inward thought its to leave himself a greet name. Thoughts are the first born of the soul, they most discover what a man its, 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; O than consider, what thy inward thoughts for the most part are, for such art thou as they are. Lastly, A man that hath this deep grace, he its will rooted and established; he its upon the rock Christ, and so he can abide all temptations: If there come 3. the temptations of persecution, he can show his patience; if of error and heresies, his godly wisdom and soundness of mind: When men want a bottom, or are not bvilt 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 into Use. a godly fear; for do not most men content themselves with the externals in Religion? its not all the who'll worship and godliness of many in the mere form? others place it in disputes, in opinions; but to have grace in the inward man its rare: O consider that place, Every man's way its good in his own eyes, but God pondereth the heart, Prou. 21. 22. And God its often described by this, He tryeth and searcheth the hearts of men: Not that these outward duties of Religion and Worship are to be neglected; but we are not to judge of godliness in ourselves by these; the soul and excellency of them lieth in the inward man: O 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: Than something within, will be a joy to thy soul, even than, 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 Principles, and than causing us to walk in his Statutes, opposite to the Doctrine of Pelagians, Papists, Arminians, and Moral Philosophy; Also signs to discover whether our outward Duties proceed from Grace within, or from Human 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 several 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 its to be taken notice of; for he worketh in the same method as he promiseth: the Method its this: First, He promiseth to give the inward root, than the fruit; first the fountain, than the streams: He first promiseth the inward principles, and habit of grace, a new heart, a new spirit, and than he will 'cause them to walk in his commandments. God its 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 its here, God doth in the way of grace bestow a supernatural principle upon men, and than being Obs. God's method its first to give the inward principles of holiness, and than grace to live holily. The point illustrated by some considerations. 1. Grace doth not come into the heart at first, as sin came into the world. First made good Trees, than they bring forth good fruit. The Observation. That God doth first work the foundations and principles of holiness, 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 God's workmanship; but we are first his workmanship, and than we exercise ourselves in good and holy works. This Doctrine hath its great use, both in matter of information, and exhortation; and there its more consequence in it, than an ordinary apprehension will at first conceive. 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 than that infected his Actions; but God made him after his own image, in righteousness and true holiness: So that his soul being furnished with all graces, as the heavens are adorned with several stars, he might have continued in all holy actions suitable to his original perfection. Adam's sinful disobedience, did not as out's, flow from a polluted unclean nature, but from the mere liberty of his will: and when he had thus actually transgressed, than that actual sin infected, and poisoned his who'll nature. Thus you see the actions of sin 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 than 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 bvilt without this inward foundation they will prove but a Babel: They are but like Sodom's apples, glorious for show, but indeed dust and Ashes. It its 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, Seminative, able to beget and propagate others; and thus it its also in conversion, he worketh these holy and excellent principles, which afterwards are operative and vigorous. Secondly, God working thus a new Nature, and thereby enabling to new actions, 2. God takes another kind of course to make holy, than the Philosopher teaches. takes a far other course to make holy, than Moral Philosophy teacheth: For if we read all the Moral Philosophers, persuading 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 its no better Divinity in most people; for they think by doing godly actions, they are made godly: and so they think by walking in God's commandments, to get a new spirit, which its the clear inverted order to the Text; for God first giveth this New spirit, and than 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 its 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 its pleasing to God, Heb. 11. 6. God its angry with thee all the day long, All things are become polluted, and unclean to thee, Ti●. 1. 15. O were not men hardened in their sins, and led captive 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 struck him with terror and trembling: But now thou hast many hand-writing, and Ordinances against thee, even the who'll word of God; and thou canst not but know what they are, yet thou art not affected with fear. What was written of Belshazzar, Thou art weighed, and found too light; The same God's word saith of all thy Duties, performances, and seeming religion, It its weighed, and it its found too light: And the reason its, because all thy religious duties are like leaves fallen from the tree dried, and without s●p or moisture. Thirdly, This work of grace its in a far other manner than Pelagians of old, or 3. The work of Grace far otherwise than Pelagians, Papists, or Arminians teach. Papists, and Arminians of late, do confidently aver, for they attend not to this Order in the Text. But they say, that man by the power of Freewill, doth join with the grace of God, and cooperate with that; and so partly from freewill, partly from God's 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 less 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 its answered thus, That the same thing may be both our Duty and God's Gift: when the Scripture saith, Make ye●a new spirit, there it declareth our Duty, what we aught to do: but when God saith, I will give it you, that shows our Impotency, we are not able to make new hearts; and therefore God graciously worketh it for us. Augustine did admirably and orthodoxly defend this truth, That we were not made holy by doing holy Actions, through Grace and Freewill; but God first made us holy; as saith Augustine, The Wheel runs round, not to make itself round, but because it its round, therefore it runneth round. Indeed our Saviour saith, Make the Tree good (Matth. 12. 33.) and than 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 days, 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. O there its no Doctrine more necessary than this. Who looketh to good insides! Many dare not neglect the outward Obedience unto God's Commandments, but who minds the new heart, the new spirit within; and hence they set most preposterously upon the work of Conversion; they think by good Deeds, by outward Duties to obtain a new spirit from God, not considering this its 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; O than be affected with this excellent Order and Method that God takes in our Conversion, begin 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 Foundation; Tempests and Storms will arise; God will have his winds and waves to assault you, so that unless you be bvilt on a Rock, you cannot continued immovable. These things premised, let us consider the Reasons why God takes this Reasons of the point. order, first giving a new heart and spirit, than causing us to walk in his ways, and First, Otherwise our Duties would be dead Duties, there would be no Life in 1. them. If a Ball or Wheel move, this Motion its not a vital Action, because its not from a Principle within, it comes wholly from without; so all thy Obedience to God's Commandments its 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 ourselves, as living Sacrifices, Rom. 12. 1. The Scripture delights to call the Work of Grace, a Life, and the Graces of God's Spirit are compared to living Waters. And thus indeed it its, Every Prayer must be a living Prayer, thy Obedience living, or lively Obedience, but this cannot be till God begin 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 Honeycomb; 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 Christ's time, did so exceedingly rejoice 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 its this for such who live in a mere formal customary way of Duties! We read of the Egyptian Plague, that the firstborn in every Family was dead; and thereupon in the Morning there were great outcries in every Family for a dead son. O how should this truth make many Families mourn for their dead Duties, their dead Religion! There its no life in any thing thou dost, till God begin within and so cure thee outwardly. Secondly, As there its no life in thy Duties, so there its no worth, no excellency, up 3. solidity in them, if first God's Law be not written in our inward parts. We read in the Canticles of large commendations that Christ gives the Church, viz. every godly soul, and how her graces are commended for the loveliness, sweetness and fragrancy in them; whereas if she had only paintings, a mere outside without the inward substance of Grace, there might have been some glittering but no true worth. What worth its there in an Image of clay and dirt, though covered over with gold? Godliness its aurea not deaurata; the Church's Glory was within: What worth its there in straws or flowers, when their juice and moisture its dried up? The hypocrite its compared in his fastings to a Bulrush, and such a Bulrush its every man's Godliness without this inward foundation; its empty and light. Therefore weigh your Duties in the balance of the Sanctuary, do not judge that godliness and holiness 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 Godliness, shall both men and God call these. As God by the Prophet complains of his defective and deformed Sacrifices, Go and offer such to your Governors 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 its no worth, so there its no suitableness in such Duties to God; 3. for God its 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 than if God have not begun this foundation in thee of a new heart, a new spirit; here its no congruity between God and thy worship. O how remote are these things from the common understanding of most men, who know no further in Religion than a bodily praying, or a bodily hearing! Sursum corda, was the ancient acclamation at the administration of the Sacrament, to take them of 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 bade Abraham come out of his Tabernacle, and than 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. O than consider that as long as this new spirit its not in thee, there its no more proportion between God and thy soul for any holy Duty, which its nothing but a familiar communion with God, than its between Earth and Heaven. Fourthly, Therefore God gins here before the outward man be sanctified, because 4. the greatest power and strength of corruption lieth in the inward parts. As the Law of God its in the inward parts of the godly; so the Law of sin, as the Apostle calleth it, its 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 sin. If therefore God should only enable 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 greatest 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 sin when it cometh to the heart, and lieth at the heart, its not felt as a burden till God's Spirit convince a man; seeing therefore that this converting Grace its vouchsafed as an healing, and a medicinal cure, it its necessary that the greatest operation 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 continually; 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: OH that all our Congregations were understanding of these things. If Ministers preach against outward gross 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 Signs to discover when Duties proceed from this new Spirit within, and not from other grounds. perform holy Duties from this new Spirit within, and not rather as most do from Education, Custom or carnal Respects to the good or ill will of man. For this its certain, All men perform holy Duties, either from inward principles of Grace, or outward principles of human 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; its constant, and uniform, and immovable in them, for this its made a divine Nature in him. Now as all natural 1. principles in the creatures do carry them on in a constant settled way; The fire doth always ascend upwards, the stone descend downwards; so the wicked man he its constant to his principles of sin, you shall never find him checking 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 its, as they say the disease its 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 stir, and move in him, as those that had led him away Captive against his will, Rom. 7. Look to this than you who are inconstant, and are for holy Duties in some fits, in some sad moods. So that it its accidental, and wholly inexpected, if thou set upon any religious Duty, we may by way of wonder cry out, its they did, Its 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 suddenly? Secondly, Men that perform outward Obedience from inward principles, they do 2. it with delight and joy. There its nothing so pleasing and connatural to them. All principles have a kind of delight in their connatural actions and objects. Thus the voluptuous principle its for the pleasures of the flesh, the ambitious principle for honours and earthly greatness, and the godly principle its for holiness and godliness. David how often doth he profess his delights, and even ravishments 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 find dulness, listlesness, and even a wearisomeness upon them in the ways of God. But yet their main and chief delight of soul its in God and the Ordinances that lead to him, rather than in any thing else; Thou hast put more gladness into my heart, than they have had, when their wine and oil increaseth, Psal. 4. Thirdly, Where inward Principles are, they will carry to the Obedience of God's Commands, though there be no outward Encouragements to allure and draw on. 3. The Father and Mother love their Children, though they have no outward advantages by them, because it its a natural principle. You do not hire and entreat an hungry man to eat his meat, or a wearied man to take his rest. Natural appetite calls for these things. Thus he that hath the new heart and spirit within him, he its 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 powfuller and active, by how much the more they are opposed. Thus the water that its 4. stopped doth swell the higher. The colder the weather its, the hotter the fire burnneth 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 looked most green in the Winter time: whereas when men have not inward principles of grace, than they presently whither as soon as the Sun 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 external Obedience comes. Whence its thy Hearing, thy Praying, thy Family Duties? Use. Yea, what advantage its 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 understanding in these things? Remember your innards of Nature decay every day, and your outward body; lay up than 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 Statutes, etc. WE desire not to loose one jot or tittle in this gracious promise, a drop of this cordial its of great prize. The Order and Method which God useth both in promising and working, hath afforded us one Observation already; but its so fruitful as to bear a second Crop. We may in the second place observe a Practical Doctrine; which its, That wheresoever God works the principles of Grace within, there they cannot but Doct show themselves in the outward life and conversation. For thus God promiseth, he will first put his Spirit within them, and than 'cause them to walk in his Statutes. There its a necessary Connexion between these two, God hath put them together, and so neither man or Devil must put them asunder. Thus our Saviour showeth, that the heart within its 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 Considerations to open the Doct 1. First, That there are many in the world, who flatter and bless themselves with the goodness of their heart, when yet their lives are full of noisome lusts. You would wonder men should be so bewitched; and yet how often its it? Take the profane man, and the most ungodly wretch that its, yet he will say, He hath as good an heart as the best of men; not considering how impossible it its to divide a good heart, and a good life one from another. As men do 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, do declare it to their faces, that there its no new heart or spirit within them: and as there are such kind of Self-Deceivers: so there are another sort of People, 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 accompanied 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 2. which yet through the power of corruption they are not always able to perform. So that although a new heart be within them, yet much corruption, and many ●railties may be in their life Rom. 7. Paul exceedingly groaned under this misery, 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 its more strength of Grace in the heart than possibly can be expressed outwardly. As no child can express how much it loveth its father; so neither can any soul manifest how much it loveth God. Howsoever therefore a new heart its in the godly, yet because it its 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 lusteth one against another, so that ye cannot do the things ye would, Gal. 5. 17. A godly man than must judge wisely concerning himself; they are ready to think, O if Grace were in my heart, if the spirit of God did devil in me, how could I be overtaken with passions, with dulness and sluggishness; they must remember, that though the spirit be willing the flesh its often weak; yea many times both spirit and flesh also may be weak: But why do 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 gross 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 Lord's 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 blood: for although such a condition its 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 conjoined together, that its to be understood for the most part, and according to the nature of things, though accidentally, through sudden temptations, the clean contrary may appear. Thirdly, There may be inward principles of Grace, and yet no outward fruits of 3. righteousness: 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 elected, 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 righteousness: so that it its one thing not to bring forth the fruits of righteousness, because there its 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 do good to him, yet they wanted an opportunity, Phil, 4. 10. A godly man its indeed a tree that its planted by the water's side, and brings forth its fruit, but it its in due season. Though Christ cursed the Figtree, that had no fruit on it, although it was not the season; yet hereby (haply) he would admonish the jews, of how much sorer curse they have cause to be afraid, who had the season of grace, but neglected it. A Godly man therefore aught not to be dejected, if he do not abound in such plentiful exercises of graces as others do, if his mind be willing: Only 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 ungodliness be a sure demonstration 4. of a graceless heart, yet a constant abstinence from gross sins, its 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 sin, it were sure they were beastly Swine; but because they keep themselves clean from the gross Transgressions of the wicked, therefore they conclude this new heart its within them: but you have heard that men may be restrained from sin, by the providence of God and otherways, who yet have not this spiritual life infused in them. For this Spirit of God doth not only 'cause a man to forbear from sin, but in such a manner also, and upon such grounds, that the most painted Sepulchre, the most exact Formalist can never reach unto. These things laid as a foundation, it its good to consider, why a man cannot carry this coal of fire, this principle of grace in his bosom, but it will break out into a flame. And, First, The reason its evident from the nature of Grace, or this new heart within Reas 1. men, its of an operative, and spiritual vigour, it will not let a man alone, he can have no rest, or quiet within himself, if he should not outwardly practise that godliness, the root whereof its in his heart. Hence the principles of grace are compared to active and vigorous things, to seed sown, which though little in quantity, yet its great in efficacy: Thus John saith, A man born of God, doth not, nor cannot sin, because immortal seed abideth in him, 1 John 3. 9 And so the Word of God received by faith in the heart, its compared to seed sown, that brings forth much fruit. Thus jeremy 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 its 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 Apostle. This its the new Wine that the Spirit of God puts into the Converted, whereby they are heartened, and cheered within. OH than be afraid of thy negligence, carelessness, and neglect of an holy life! If grace were like seed, like fire within, it would set thy who'll conversation on a flame. Now grace in the heart must needs be a sharp Arrow to wound sin, seeing that it its 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 dwells in those that are his. Greater its he that its with you, than he that its against you, saith the Apostle, 1 joh. 4. 4. And though Satan be the strong man, that keeps all things in quiet, before conversion, yet Christ its stronger. No wonder than, if grace in the heart rest not, till it reformeth the life, and subdueth the most strong corruptions 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 fulfil 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 its with it. We may see the Combat of sin and grace excellently represented in the Israelites fight with the Canaanites, how wonderfully did they subdue all their enemies! no adversaries, though they were of the most terrible Giants, were able to stand before them: so its here in Conversion: Not sin, though never so pleasant, so sweet, so powerful, its able to stand before the spirit of God, Crucifying the deeds of the flesh; and therefore let none excuse themselves, saying: Such a sin, or such distempers I cannot overcome, I am not able to master such infirmities: Why sayest thou so? for grace inlivened by God's Spirit, its able to destroy 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 its the end and the perfection of it. In Moral Philosophy, acts are accounted the perfection 2. and end of their Habits; and they use to say, That power its in vain, which its never reduced into act: and thus it holds in Religion: God gives us the principles 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 Talon, and actually to improve it, its all one; and they are said to receive the grace of God in vain, who do not put it forth in exercise; so that every godly man, who its 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 its 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 its 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 servant's Master to him, who took his Talon, and hide it in a Napkin! Even as they buried their dead, tying them in Napkins, Cast that unprofitable Servant (saith he) into utter darkness, Mat. 25. 30. Not profuse, deceitful, thievish, but unprofitable servant. Mayst thou not fear this doom, thou who happily host enjoyed the principles of grace within thee, but thy outward life its like a barren wilderness. Stir up thyself therefore and say, All principles of Grace are to act with, are to be daily exercised and improved. 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 judgement. The judicial process will not be according to what its 3. within, but what its 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 evil, Why than hast thou any hope, who livest in all manner of ungodliness? 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 only inquire what thy thoughts, or thy desires have been, but what thy actions have been. If therefore any grain of wisdom be in thee, thou wilt be sure to look to that against which the Judge will most surely manifest himself, and that its thy actions. It will be than no plea to say, Lord I had a good heart, a good meaning, I desired to do otherwile; if thou hast not indeed done otherwise. Fourthly, The Scripture doth expressly declare such to be Hypocrites, who having a profession of Christ, and of faith and love of him, do yet roll themselves 4. in all impieties: Let every one that nameth the name of Christ, departed from iniquity, 2 Tim, 2. 19 And the wicked man's Sacrifice, the wicked man's prayer its an abomination unto the Lord: the Apostle James doth at large vehemently press this, That Faith without the good Fruits and works of Righteousness its altogether dead, and he calls that man a vain man, who reasons otherwise. Thou than who are so apt to brand those who endeavour to walk strictly, and in an unsported manner from the world, with hypocrisy; see thyself the most notorious hypocrite of all; for thou sayest, Thou believest in Christ, thou sayest thou lovest God, and yet thy life its full of profaneness, and enmity to his holy will: Sincerity its the sweet accord and harmony of the heart, and actions together; and it its hypocrisy to pretend 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 God's Temple, call upon his Name, yet curse, swear, steal, and commit Adultery, jer. 7. With no less zeal may the Ministers of the Gospel complain, That men will be Christians, will come to Church, will hear, and yet their lives are full of such noisome sins. Fiftly, Therefore Grace in the heart will break out into action, because the godly 5. are to endeavour the conversion of others. They are to be examples of holiness, to win others thereunto: now this can never be without holiness in the life: For men cannot try, 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 ourselves must be exemplary in our own: Thus the believing wife its 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 glorify God in the day of their visitation, Mar. 5. 16. O what a sad thing its it for thee by thy wicked and ungodly life to harden others in impiety! They see that, a rich man, a great man, a wise man, scoffing and opposing the way of godliness, and this confirmeth them the more in their impieties. Sixtly, Therefore the Spirit of God within, will 'cause us to walk in all holiness, 6. Because the daily exercise of Grace affords a great deal of sweetness, 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 God's love to us, and ours to him. As Leah said, Her husband would love her, because she was fruitful in children; and thus it its here, Our Election its made sure to us, by adding one grace to another, one godly action to another: Barrenness in the knowledge of God its reckoned a great curse by the Apostle Peter, 2 Pet. 1. 8. and hence it its, that the more Gods own children fail in a daily and diligent practice of Godliness, the less comfort and assurance they have in their own Consciences. Lastly, principles of grace, will 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 7. by his wicked action of murder, had opened the mouths of God's enemies to blaspheme him: And the Apostle complaineth, Rom. 2. That by their ungodliness, the Name of God was blasphemed among the Gentiles. O than, if nothing else, yet let this make thy heart and life accord in the power of Godliness, 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 pled duties or opinions, or any high thing in Religion, whose lives are not cleansed: It's a vain thing to pled the spirit of God in thee, if that cause thee not to walk in God's statutes, and to do his judgments; yet this hath been, and its a great deceit; men think duties, and external acts of Religion are enough to save them, though their lives be full of noisome filthiness. Use 2. What a wonder it its, That that there should be any in Christian societies, that have their lives stained with any gross sin; for who its 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? It's 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. O who would think that thou wouldst ever go from the Word preached, from God's presence, to commit any lewdness more? yet nothing its more ordinary: O how wilt thou endure the trial at the day of judgement? thy works, thy ways, what thou hast done, they will be examined. SERMON XCIII. Gods not only infusing the inward Principles of Grace, but also vouchsafing his Quickening, Actuating, Assisting Grace unto his people, enabling them to walk in his Statutes; maintained against Pelagians, Arminians and Papists; Also, the happy condition of those who have this latter grace, as well as the former. EZEK. 36. 27. I will 'cause you to walk in my statutes, and ye shall keep my judgements. THe method that the Spirit of God useth in promising these great mercies, 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 already dispatched grace in the root, in the principles, which its called A new heart, and, God's 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 its expressed in this promise, I will 'cause them to walk in my statutes: This its a further d●●finct mercy of God; it its the first and principal mercy indeed, To put his Spirit in us; and its the second, and no lesle necessary mercy, when this its done, To 'cause us to walk in his statutes: So that the former part of the promise, its 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 principles of grace, yet for want of the actual exercise of them, did grievously wound their own souls, and sadly dishonour the name of God: So that here we have a special remarkable point afforded us, viz. That God doth not only at first infuse the principles of grace in his children, but Observe. its necessary he should also enable them to act and improve those principles. He doth not only give us power to holy actions, but he works also the holy actions themselves: So that not only the principles of Believing, Repentance, etc. are the gift of God, but the very acts also of these graces: Thus the Apostle saith, That God worketh in us, not only to will, but to do, Phil. 2. 13. not only the power, but the action itself. This point in the explication of it, will much manifest and exalt the grace of God as all in all; and than 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 than prove it by several Arguments; 1. for Pelagians, Arminians, and several Papists, are against this excellent and glorious truth, attributing indeed the sufficiency and power of doing a good action, to God's grace, but the actual efficacy of it to a man's will. In the first place therefore, consider, that there its a twofold grace of God, as to Considerations to open the sense of this Doct●ine. our matter in hand; There its grace Regenerating, or Converting; whereby of men dead in sin, and wholly senseless, we come to have a life of Grace, and a Divine Nature we are made partakers of. Secondly, There its after this a quicking, preventing or exciting grace; whereby 2. that former principle of grace its stirred up, and provoked to action. I shall not strictly attend to the School distinctions of grace, Prevenient, Concomitant, and Subsequent, of grace operant, and co-operant: I shall use the Scripture phrase, Quickening Grace; which its not only 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 kindness, so shall I keep thy testimonies: This its 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 lose not his principles of grace, yet if he lose this quickening, this acting of grace, he its for the present like a barren wilderness: So than you see, God hath a twofold grace, Initial and Converting, Exciting and Quickening, which we need every hour, every moment, and must pray for more earnestly, than we would for our daily bread. Secondly, You must know, that there its a great difference in man, while he receiveth 1. 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 its merely passive, he doth not at all cooperate or work with the grace of God; for you heard, he had A stony heart, and he its dead in sin; and grace converting, its 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 its in every man that its 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 resistance he can against it, till God conquer the heart by his Omnipotent power; but it its otherwise in this exciting and quickening grace, for there being the supernatural principles of grace before, when he its stirred up, he its not merely passive; but being first acted by the grace of God, we than act & move also; so that we are voluntary and free in those exercises of grace; though grace moves, yet we also move: This its 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 than 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, only she wanted this quickening, exciting grace. Thirdly, When we say, That God doth not only work the principles, but also 2. the acts of grace, that its 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 cannot say God believeth, and God repenteth; for they came from him as an efficient merely, 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 its the efficient cause of these only, not the formal. Thus you have the sense of the Doctrine; let us observe the grounds: And Grounds of the Doctrine. 1. First, It's clear, that God doth not only give a new heart, but 'cause us also to walk in the ways of holiness, because these are two distinct mercies, and are very separable one from the other: It may be, and experience tells us, it doth too often fall out, that where the former mercy its of God's 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 than the tree in winter, that its stripped of all its ornaments, its 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 carelessness 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 its separate from the former, and you may see even one of Christ's sheep for the time, wallowing like the Swine in filthy mire, it its necessary that God should not only do the one, but the other also for us: Therefore the people of God are to consider this: please not yourselves that you have had the experience of conversion upon your souls; you can tell, that God hath made a wondered 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 noisome 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? Its it not thus, and far worse with you many times, who yet hope of your conversion to God? And whence its 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, incline 2. 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 only give the life of grace, but the constant motions of that life afterwards: 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 enable them, and assist 3. 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 reason Phil. 2 24. and comfort that can be: Do thou set thyself upon the works of Faith, Repentance, Mortification of the dearest and strongest corruption, though thou art apt to be discouraged, and savest, It cannot be, yet God its 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 kind of Omnipotency; he can do what God can do, because he hath the help of God enabling him thereunto: A Christian than should not dishearten himself with such thoughts as these, What shall I do when death comes? What if such sudden calamities should overwhelm me? for he must remember, that God useth to put forth his hand at that time; and than Peter its emboldened 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 loose great part of his glory, in bringing a 4. man to heaven: For not only Justification, but Salvation its attributed unto Grace; and Rom. 9 It's 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 enable and help in the progress of godliness, as well as at the beginning: So that if God did only give principles of grace, and not daily assist and enable; 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 its done afterwards: But what hast thou, saith the scripture, that thou hast not received? 1 Cor. 4. 7. It's a general assertion, Every good and perfect gift comes from the father of lights, James 1. and we cannot think a good thought, much lesle have any good affections or desires, though already converted, of ourselves, 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 principles of actions, yet they cannot act, without daily concourse of God, how much more 5. must this hold in supernaturals: Take the fire, that its 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, than it cannot burn; and this its much more seen in natural creatures: In him we live, and move, and have our being, saith the Apostle; we do not only 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 enable 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 Dominican arguing against the Jesuits in this point, reason thus, 6. Every thing that its potential, must be reduced into act, by some thing that its itself in act: Now, say they, God he its Actus primus, & purus, he its the first and pure act. The principles and habits of grace are potential, and therefore they must be determinated and actuated by God, who its always in act: This Argument hath much strength in it, but it its too metaphysical: I come to a more popular one; And Seven, God doth not only bestow principles of grace, but also excites 7 and quickens, as its 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 enabling of him, the other hath not; not that he who falls into sin may blame God; for his slothfulness, negligence and carelessness, makes God to withdraw his helping hand in that need: So that although the cause of one man's fall, its his own sin: Yet the cause of the other man's standing, its God's grace vouchsafed unto him, yea, the same godly man: as David, finds a great change in his own heart: sometimes he its able to trust in God, to overcome temptations; at other times he its cast down, and hath no strength within him; Whence its all this? but from the ebb and flow of exciting grace: And this its a clear experimental demonstration of this truth, At sometimes the lest temptation, the lest snare, its ready to make a godly man fall; at another time, though strong winds and tempests blow upon him, yet he its able to stand like Mount Zion, that cannot be removed. Now this difference comes not from within a man, but from without, as this assisting and exciting grace its ready, or afar of. In the next place, let us consider, how blessed and happy a thing it its, to have What a blessed state it its to have both these graces. 1. not only 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 its thus causing thee to walk, causing thee to be always doing, no dulness or stupidity will enter upon thee; all the while a man its in exercise and motion, he doth not take cold; all the while the streams run, they cannot grow muddy: Now a godly man its said To have Rivers of living water flowing from his belly; he its not a fountain sealed up, they are daily flowing, and than they cannot grow noisome; the iron that lieth still groweth rusty, and its not fit for use: Now what a comfortable condition its this to the godly, to have thy heart never lie still, but always hungering, thirsting, or moving after God and good things one way or other! As the heart itself, you see, never lieth still, but its always in motion; so grace in the heart, when stirred up by God, it its always working, putting on, drawing out the soul: What makes the godly so grieved, so dejected many times? its the decay, the fall they find 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: O David and Peter wanted this 2. help in the midst of their temptations, and therefore they were so dangerously overcome: This its the only Preservative and Antidote against sin; not the principles of grace, but the actings of grace: This its called by the Apostle, Grace to help in time of need, Heb. 4. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O this its 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 duty; and to resist every kind of temptation; And what can be more desired than 3. this? Ask this of God, and you beg the who'll Kingdom of grace: He that its 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 its prepared or fixed, I come to do thy will, OH God: The heart of itself its no ways fitted for any good action; and though the principles of grace be within, yet a man may be very indisposed to what its holy: Now this causing grace its the file to take of 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, its no lesle 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 falsehood of men's hearts: It was a temptation discovered the second kind 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 its nothing doth so fortify 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 4. place: This its 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; insomuch, 5. that whensoever our Lord and Master shall come, he will be pronounced faithful and blessed: Thus our Saviour, Blessed its he, whom his master when he cometh, shall find so doing, Luke 12. 43. He must be doing, he must be in his master's work: This will make a man have oil enough; O therefore that the people of God would hunger and thirst more after this working, living and quickening grace: How many opportunities dost thou neglect? how many prizes are put into thy hand, and thou like a fool dost neglect them? how often its thy heart sluggish, dead, and very much indisposed, if Christ should come at this or that hour? All its 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 Use 1. such who never felt the power of this Text upon their souls: Where God renews, 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, woe, and again woe for thee! thou findest the Devil, that unclean Spirit ruling in thy heart, he causeth thee to walk in all the lusts of sin, be moves thee to serve this corruption, and thou dost it; that sin, and thou dost not refuse it; what its more plain and evident, than that yet this mercy its not vouchsafed to thee? and yet how confident, how secure art thou? what, art thou not afraid of God's word? dost thou not believe? dost thou think to mock God, and to find his word false? O miserable and wretched men! the more to be pitied, because they pity not themselves, neither consider how near they are to eternal woe. Use 2. Of Admonition to the children of God: you have the principles of Use 2. grace, know, that its not enough, but the sweetness and comfort of these, lieth in the exercise of them. In all good things of this life, thou dost judge the use and improvement of them all in all; why not than in the principles of grace? Be always ready to say, My heart its prepared, OH Lord, I can do and suffer thy will; especially take heed of all those sins that may drive or chase away this exciting grace; take heed thou dost not provoke God to withdraw this assistance and strength from thee, for that its easily done; and know, nothing doth sooner bereave you of this assisting grace, than 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. Showing that true Converts make Godliness their ordinary Practice; And what to walk in God's 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 subdivide this Promise of actuating grace, consider the action promised, and the object about which it its conversant. The action promised, its, To walk. The object, My statutes. I shall speak only of the action vouchsafed, To walk. It's 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 man's life, and that whether in good or evil. Many examples of Scripture might be produced, to evidence this, even as the word Way also in Scripture doth signify that Form of Doctrine, Worship, or manners a man accustometh himself to. And this expression of Walking its excellently transferred from the body to the soul; for by faith, love, and other graces, the soul walketh as well as the body, by fe●t, and doth signify not sudden fits, and transitory a●ffections about Godliness, but a daily settled, steadfast, and unmoveable way in godliness: so that the Doctrine its: That a Man Converted makes Godliness his constant, ordinary practice. It's a walking, yea the Scripture calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 2. 10. To walk round Doct and round in the who'll circle of good works. All Christians are of the Peripatetic Sect in this sense, Gal. ul●. The word to walk its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (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 its employed in this expression or Metaphor, to walk in God's Statutes. And, First, It signifieth, that we make Religion and Godliness our business, our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our main work, our Joseph, our Benjamin; whatsoever its neglected that its not: What to walk in God's Statutes implies. 1. Thus our Saviour, Seek ye first the Kingdom of Heaven, and other things shall be added, Matth. 6 33. Grace its the principal; things of this life are but accessary. Hence 1 Cor. 7. We must bvy 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 God's will, when he did so attend on it, that sometimes he refused natural refreshments, to promote God's glory, giving this remarkable assertion, It's my meat and drink to do my Father's will, John 4. 34. And David describeth the godly man by meditating 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 only showeth that we make it our chief business and employment to attend to that rule. Therefore, the Rabbin took it too literally, when being asked, whether a man may read Greek Authors, or any human books but the Bible? He sweared, 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. O, but who than its converted, if this be so? Where its the man that makes Godliness his main work and business? Who riseth up early, and goeth to bed late to get this bread of life? Look into People, into Families, are not the matters of the world preferred before the matters of godliness? Do 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 its a two-edged sword: Doth not thy own heart tell thee often, that thou dost not make godliness thy main business; 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 implieth voluntariness, delight, and pleasure in the ways of Godliness. 2. It's not only our employment, and labour, (for we may be haled to that) but it its our delight, our joy, our greatest pleasure we have in this life. To walk its a voluntary action, and frequently used for the expression of a man's delight. He its go to walk, or He walketh in his Garden. Thus God to express his protection, and delight he hath in us, he promiseth to walk with us, or amongst us, & set his Tabernacle amongst us, 2 Cor. 6. 16. So that those who are converted, find it more than honey, richeses, 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 express 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 therefore Grace and Godliness be thy walk, how great will the joy and gladness of thy heart be in all approaches near to him? Every duty will be like the Mount of Transfiguration, of which thou wilt say, It's good to be here. As our Saviour said, He that drinks of the old Wine, would not care for the new. And thus the godly man that hath tasted of the goodness of God, and the sweetness of grace, will forget his earthly pleasures. This Manna will make a man despise Egyptian Garlic: This fatted Calf will make a man regard no more any Husks: So that you who look upon all godly duties constantly as a wearisomeness, a burden, how can you say God hath wrought this new heart in you? Indeed the dulness, sluggishness, and partial wearisomeness that surpriseth even the godly many times, doth argue Conversion its 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 dazzling in them, more than my weak infirm eyes are able to behold. O than hunger and thirst more after this sweetness and pleasure, which its to be had in holiness. 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 its a great 3. difference between setting a man's foot accidentally or occasionally in a path, and walking in it: Ahab occasionally humbled himself, but it was not his way. Balaam desired to dye the death of the righteous; but did he ever do so before? He did not walk in the way of righteousness. To walk its a constant, frequent, customary exercise of a man, and doth not signify what a man in some fits, or some occasions may do, but what he its accustomed to: Even as the godly man, he sometimes turns aside out of the path of righteousness into ways of wickedness: David and Peter did so: yet we do not say, they did walk in wickedness; wickedness was not their constant customary practice: so it its with the wicked man, they sometimes, especially under calamities and fears, step into the ways of Godliness, they do some godly and righteous things: but this its not their way, its not their custom: So that its not the bore doing holy and righteous actions: but are these thy way? dost thou walk in these? Its it not by mere accident, some sudden occasion; as a contrary wind sometimes driveth in the passenger to another Port than he expected or desired. Fourthly, To walk, implieth progress and increase in godliness. To walk its a progressive motion, and every step a man takes he gaineth more ground, and its nearer 4. to his journey's end; and thus it its in godliness. The Converted man he gaineth, he groweth, he its nearer the top of the hill than he was. Thus Paul you may see him not only walking, but even running 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I press hard after, I forget the things that are behind. O this its a necessary point: for who attends to growth in Grace? To get more of this treasure, though the Scripture doth so often press it. The old rule its, Non progredi, est regredi; Not to go forward, its to go backward. Yet how many are at a stand, yea decay and abate in former graces! Its this to walk in the ways of God? like Hezekiah's Sun, thou art go so many degrees backward. Into what a Consumption art thou fallen? who would take thee to be the same thou wert once? Every duty and grace its so withered, that as David said of his body, Thy bones stand out through leanness. It may be indeed even a Converted man's 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 than they recover again to their great advantage. As Children after a disease hath pulled them down, when they recover, they shoot out higher. As stombling makes a man get more ground, so that even in their very 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 obstructions, and checks to grace in its walk: yet the Nature and inclination of Godliness its to be always carrying us on to further perfection. This walking its still nearer and nearer to our journey's end: Faith its increased, Love and heavenly-mindedness are more promoted. Remember therefore, thou art a Traveller, thy godliness its a walking; sit not down, and say, Soul take thy ease, for thou hast grace enough, godliness enough: This its an Argument thou hast none at all. When Laodicea said, She was full, and rich, and wanted nothing, than she was poor and miserable, and wanted all things, Reu. 3. Apelles when he had drawn his line, would writ faciebat, in the imperfect Tense, and not fecit; to show that still he did intent to perfect, to complete it; still something its wanting; and this may be written upon all our graces, Credebat, not credidit, amabat, not amavit, There its some imperfection, yea many defects which are constantly to be amended. I earnestly desire this truth might be fastened upon the godly. They are not in growing postures: they come not and say, Lord this Talon of five hath gained ten; they say not, This mustardseed its grown up into a great tree; they speak as a child in grace, and not as perfect men. Fiftly, As to walk implieth Progress, so it supposeth that in this life we can never attain to a period, to a full rest; all its walking here in this life, in heaven there its rest, 5. than we are set in our Thrones after victory and conquest over our lusts, and the world. As God in the old Testament first had his Tabernacle, which was not fixed, but ambulatory, 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 its with his Children in the New Testament, they are in a Tabernacle here, their Temple its in heaven: This should comfort the people of God, as the former might provoke and inflame them; they have not such mastery over their hearts as they desire, they are in continual combat and conflict, they are exceeding short of those excellent graces propounded to them; let not this dismay them, they do but walk as yet in the way of godliness, they are not come to their journey's 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 dispensations. Sixtly, This walking in the way of Godliness doth suppose a guide, a light to direct 6. 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 its the guide, that its the light to walk by. As many as walk according to this rule, saith the Apostle. There are many walk in a disorderly, lose, and lawless manner. They have no Law but their lusts, no guide but their blind passions, and affections: but the walking of the godly its in an exact, orderly and godly manner. Now only the Word of God can direct and guide herein. Hence David doth so often commend it for a Lantern 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 doth by Scripture directions. There could not be such walking in darkness, and stumbling therein, if men did attend to this light. O that this truth might enter into you; My life its a walk, and I must have some Rule to guide me; and what its that but God's Word? How than can I lie, 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 remember you are men, and so must have a rule of reason and piety to live by, and that its God's Word. Men are convinced that they must have no other faith or Religion than what the word commands: but they do not consider this its as true also for their lives: They must live no other lives, do no other actions, than this word requireth. Seven, As God's Word its the rule they walk by, so God himself its the companion 7. that they aught to walk with. You are not alone in this walk, but God its with you. The Scripture hath a threefold phrase: There its 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 its said to do, Gen. 4. 22, and that implieth an heavenly, holy, and humbly, 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 godliness, because not agreed with God: God its an adversary and an enemy to them: but the godly in this their journey to heaven have sweet communion with, and enjoyment of God: As God spoken to Moses as one friend to another, by way of apparition; so doth God in a spiritual way to the godly; God its graciously present with him, he supports him, comforts him: And if he said, Come● jucundus pro vehiculo est, A pleasant Companion its in stead of a Coach in the journey; How much more admirable its it to have God our Companion in the way. Than there its to walk before God, Gen. 17. 1. Thus Abraham its commanded, and that its so to walk in the ways of Godliness, as to eye God, to have a respect to please him, to take heed of the most secret sins, knowing God hath an omniscient eye, and therefore that its the ground of sincerity, which the Scripture calls 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 its, 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 spiritual, even for all the ages of the Church almost, who have not followed God in their worship; but the Customs and superstitious Inventions of men. Now among other qualifications in walking that the Scripture may speak of, there are four observable. First, To walk uprightly. He that walketh uprightly, Prou. 10. 9 walketh boldly. Contrary to this its halting in the way of Godliness. The Apostle, Heb. 12. 13. 1. exhorts them to make strait paths for their feet, jest that which its lame be turned out of ike way. It's not enough to be in the way of Godliness; All Hypocrites are so: but we must take heed we halt not between God and Baal, as the Scripture speaks. Judas was in Christ's way, but he halted between Christ and the affections of the world. As the Heifers taken from their young ones, they went strait on with the Ark, but they bellowed and moaned for their young ones: so it may be thou art driven on in the external ways of holiness, 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 its such a walking that the world doth not understand, 2. To walk by faith its to be above all principles of sense, carnal reason, worldly fears, or delights, eyeing the Promise, beholding God's favour in Christ. This its a comfortable, peaceable, and secure walking. Thirdly, To walk, requireth that our feet be sh●d with the preparation of the Gospel, Ephes. 6. 15. That was part of their Armour in former times, to have a defence 3. 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 sluggishness, but truth itself may say, There its 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, It's required that we should walk circumspectly. So the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not as fools, but as wise, Ephes. 5. 15. And were this the main intent of the Text, it 4. would have been profitable to show the grounds of this circumspect walking; we may hint them to you. The way you walk in its a straight narrow way, its easy stepping out of it into the pit. Godliness its bounded with limits, but sin its a broad way. Now how difficult its it, so to order our steps as to step aright continually? Tertullian calls Christians, Funambuli, Rope-walkers, Those that step in the lest manner awry are in danger of kill themselves. How apt are we to take that for faith, patience, and zeal, which its not so. Secondly, walk circumspectly, because we have a great journey to go, and a little time; our walk its a very long one, and night its suddenly coming on us; if he said, Ars longa, vita brevis, we may say, Pietas est longa, lata & prefunda. Thirdly, there are many enemies, thiefs, and Robbers in the way, spiritual and invisible adversaries in heavenly places; and these watch to intercept thee in the journey: They do not lie in wait, as those spies to kill Paul, but damn the soul. Thy Grace its a precious treasure, and they strive to ●ob thee of it. Use of Examination, Try thyself by this Touchstone, what its thy walk, thy way, thy employment. Its it not to make provision for the lusts of the flesh: The Use. 1. Scripture saith, Some men's hearts walk after their own imaginations, others after covetousness; some men's tongues are said to walk through the earth. O do not think, if thou walk in such ways, that heaven will be the journey's end. Neither mayst thou take Sanctuary under thy Duties, thy Devotions on some solemn occasions; for these are not thy walk, thy way; and so they will not be owned for the paths of godliness: we that walk and pass away as shadows, how should we lay up for an enduring treasure? Use of Exhortation to the godly: Make Godliness your chief employment, your business, and your great delight. O take heed of every thing that shall steal Use 2. away thy heart. Though grace indeed be such a Treasure, that Thiefs and, Robbers cannot by violence steal it away, yet there are spiritual thiefs, that are sweet and sugared enemies, either temptations within or without; and these may deprive thee of thy choice Jewels, if thou watch not. O say, I am not myself, I am not as I would be, all the while I am hindered or opposed in the work of godliness. Its thy heart at any time overcharged, and even drunk with the comforts of this life? Reprove and chide thyself. Count every day and hour lost that doth not make for Heaven one way or other. SERMON XCV. That Converted People are very Careful 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 its also in many places a difference between these. Commandments being properly those perpetual rules of the moral Law, which Commandments. enjoin the same Duties in all ages of the Church. Judgements are strictly used for, those Duties of the Judaical Law, which concern Judgements. Justice and equity one to another. Statutes are all those Rites, and that manner of worship which God had commanded; Statutes. 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 who'll practice and life of a converted person, which lieth in two things, His Duty to God, and that its, To walk in God's Statutes; His Duty to man, and that its, 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 meaning its, that God will 'cause his people to walk in all that worship and equity which God at any time shall command: And it its very usual in the Old Testament to express 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 than its 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 its appointed: All their Worship will be Statute-worship, there its the Statute-Law of the Scripture for it. They dare not take up any form or manner of workship concerning of which God may say to them, Who hath required these things at your hands? From whence observe, That converted People are very careful and tender in the worship of God, observing Doct all that, and only 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. Idolatrical and superstitious worship grossly practised, its no more consistent with grace, than profane and ungodly ways. I grant indeed that even godly men may for want of light and better information live in some rel●ques of superstitious worship. As in some good Kings Reigos, the high-places were not taken away; and John's Disciples, yea and Christ's 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 circumcised still, they would observe meats and days still, yea the worship of Angels was brought in under pretence of humility. To open this point consider, Considerations to open the point. 1. First, That Divines make a twofold Worship, Internal and External, Internal are all those spiritual graces of the soul, which are immediately terminated upon God himself. Thus faith in God, and love of God, to give him the preeminency and chief room in the heart, its the worship of God: This its spiritual and inward, and this Worship its commanded in the first Commandment. But the external Worship 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 forbidden the making to a man's self, without the Commandment of God, any part or means of Divine Worship. In the New Testament God's external Worship lieth in prayer, reading and hearing the Word, administration of the Sacraments, sanctifying of his Sabbaths, and singing of Psalms; so than he who its truly godly, he will be careful 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 its written, he knoweth God its most jealous of his Worship; God its very sensible of any abuse of his Worship, any corruption or mixture of it by human presumption. Secondly, Although God hath commanded this Statute-worship, yet that golden Rule of our Saviour's must always be remembered, John 4. where Christ taking of 2. the woman of Samaria from her old traditional worship, thinking that such a Mountain was better to worship God on, than other places, God (saith he) its 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 spiritual: It its not the bowing of the body, nor the external humiliation that God looks after, God its a Spirit, and so doth chief require Spirit-worship: This Text would have been like the flaming fiery sword to have kept of that intolerable burden of false worship which afterwards crept into the Paradise of God. It its a sin that we are very prove 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 Jews made them Elements, even the first principles and foundation of Religion, but he calls them beggarly, because they were without Christ; so that all thy outward service and worship of God its but an empty, beggarly Religion, unless it be spiritually performed, and that its mainly by resting on Christ in those Ordinances. But I do not intent 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 than show the grounds of this pious and religious disposition in converted persons. And first one of Christ's main Statute-worships its Prayer. Not in the Socinian sense who make Pryera new instituted worship by God, and that it was not a Prayer. Duty commanded before; Not so, only Christ continueth and confirmeth this Duty, revealing the manner of it more clearly. Thus you have many Precepts and Examples for prayer, yea and this its to be done fervently, humbly, incessantly; and it its recorded as a sign of Paul's Conversion, Behold he prayeth, Act 9 11. and Zach. 12. The Spirit of Prayer and Supplication, with mourning and hearty grief its promised under the Gospel: Insomuch that you cannot have a surer sign of a graceless man than one who its not diligent in this Duty and worship of God, Prayer. For although our own manifold necessities of all sorts might provoke us to this Duty, God hath also so diligently enjoined it, that there might be an opportunity to open the fountain of his mercy to us. O than how few are there that partake of this benefit? Where its he of whom we may say, Behold he prayeth, constantly, fervently, effectually? nay in stead of Prayer there its cursing, swearing and blaspheming; if they do pray, they have some short prayers of rote, which they utter as Parrot's understanding nothing of it, and so irreligiously discharging of it: Now Prayer its threefold, Private, personal Prayer, of which David speaks much, and Christ went many times apart to prayer. Tell me than, Dost thou take Christ's command, Enter into thy closet, and shut thy door after thee, Matth. 5. Doth God see thy secret groans, thy secret tears, thy private debasements? if grace be in thee, thou wilt be diligent in this course. Than there its public prayer, of which the Prophet Jeremiah speaks, and Christ allegeth 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 Christ's Name. Now this public Prayer its also much observed by the new heart, for therein its an united strength and force to lay hold upon God, and God its in the midst of his people so gathered together, to open his hand plentifully to bestow on them his mercies. Lastly, There its 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 read of the Churches in some Christians houses, because of the spiritual worship of God therein. If than God had ever wrought this new heart in thee, how diligent wouldst thou be to walk in all the statutes of Prayer, Private, Public, Family-prayer; Thou darest not for a world so sinfully neglect this worship of God, as thou dost; Think not that any civil and honest conversation in the world its enough without this worship. O but what unclean dens, yea noisome hells are some men's families! Its prayer there? Its there constant religious calling upon God? No, in stead of these, dissoluteness and profaneness; O the pillars of the house, and the walls thereof will one day witness against such. The second Statute for religious duties, I shall only instance in, its of The Lord's The Lordsday day, and the strict holy Observation of that: Where godliness its, there they will call the Sabbaths a delight, Isa. 58. 13. and not speak their own words, or think their own thoughts; that its a promise to be fulfilled in the times of the Gospel. That the observation of a seventh day its not Jewish, its 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, etc. 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 altered, you have upon Christ's Resurrection plain examples of the altering of it to the first day of the week, so that we read of their Church-assemblies on that day; and John calls it, The Lord's day, Reu. 1. All which conjoined make it appear, That there its a moral and perpetual obligation lying upon us to the diligent observing of it. So than, Where God puts his new Spirit, there he makes a willingness, a tender conscience and delight to sanctify it; O than take heed of those licentious Doctrines that cry down the Lordsday, for by the holy sanctisying of it, thou wilt come to delight in the Lord more, thy graces will increase and flourish; As some from corrupt principles neglect it, so others from vicious and profane affections, or from worldly covetous desires. Thus they in the Prophet asked, When will the Sabbaths be over, that they might bvy and cell 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 God's worship. Why the godly are so tender about God's worship. 1. And first it its, Because God himself its so tender about it. There its no sin about which God's jealousy its so much said to he provoked, as in matter of false worship: Read the Prophets, you shall see the great controversy God had with his people, was for the corrupting of his worship; This in every Chapter its almost complained of; therefore the common word the Scripture useth for Idolatry and false worship its Abomination: And Christ using that expression, What its highly esteemed amongst men its abomination unto God, speaketh it chief to that pharisaical instituted worship, wherein they did place all their righteousness; now this, that was so highly advanced as the only religion and serving of God, was abomination unto him: Seeing therefore that God's worship its the apple of his eye; the main thing he its so jealous about, and his judgements 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 merely to order, makes a godly man very careful about the worship of God, to see he giveth nothing but that and all that which God requireth. Secondly, He therefore its diligent in this, because the word of God its the only Rule of worship, and so every one must be able to give a reason from Scripture, because 2. 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 whatsoever its not Scripture-worship, what Religion its 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 fitness it hath to keep humbly and devout, all these are but figleaves. Its it commanded worship? Its there the Statute Law of the Scripture for it? Alas, let thy Fathers and Grandfathers, yea let all the world admire such and such worship; if it be not God's command, it its a vain thing: How clear its 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. O than, how might this put to silence all the cavils and foolish pleas many people have, for superstitious false ways of worship, bring thy Scripture for it, show God's word for it: Thy doting and raging for these things, where God's word its no light to thee, its as great an argument of a carnal heart devoid of grace, as well as profaneness, and they for the most part go together; Those that are for such superstitious worship are commonly profane, and ungodly in their lives. Thirdly, Therefore the people of God are careful of worship, and that only which God hath commanded, because they are a spiritual heavenly people, endowed with knowledge 3. and wisdom out of God's 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 human Ordinances and will-worship he had immediately spoken of before; so that he its of a brutis, blind mind, an unclean beast that never cheweth the cud, who doth not consider and well advice about the worship of God, but takes every thing out of custom, and what its obtruded upon him; but a godly man its of a more noble rational spirit, he will search the Scripture whether such things are to be done or no. Fourthly, Therefore the godly are diligent in the pure worship of God, because God 4. draweth nigh in those religious Duties; where every thing its 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 than 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 its than in no strange habit, but the beautiful ornaments God hath decked her with; and when God's worship its thus purely performed, he addeth to their graces; None seek God's face in vain, his promisé and institution go along together; let a man a thousand times over use such Ceremonies and worship God hath not commanded, he will never be the more holy. There cannot be any spiritual effect communicated unto him, because God will only work where he hath promised, and his promise its only to his own institutions. Fisthly, They are careful to observe his Statute-worship, because it its a Duty to God; 5. He its their Lord and God, their Sovereign from whom they have all, and outward worship its a paying of homage to him, as an humbly and submissive acknowledgement of God; Come (saith the Psalmist) let us fall down and worship before him, because he hath made us and not we ourselves; All solemn religious Duties, they are not only instituted means of grace, but solemn testifications and acknowledgements of our humility, submission, dependence upon God, and exaltation of his great excellency; so that if the godly man should be negligent here, he should not give unto God that which its Gods: And hereby its greatly discovered the falsehood and arrogancy of those spirits who think they are above Ordinances; for suppose (which its 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 Men that say they are above Ordinances. way; and wilt thou (OH vain man!) set up thyself on so high a pinnacle, as not to worship God? Remember Ordinances are not only means of grace, but solemn testifications of our humility and dependency on God. Use of Examination, Try the work of grace in you by this particular, how Use. tender and careful 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 according to the pattern in the Scripture? David cried out, How amiable are thy Tabernacles, OH Lord of hosts? In what zeal was Christ, when he saw the Temple of God turned into a den of thiefs? What holy invectives doth Paul in his Epistles make against superstitious worship? yet how few are the men that mind the pure instituted worship of God, that would have the fountains of Israel without the mixture of any mud in them? Outward oppressions in Popery were nothing so heavy upon the godly, as the corrupt mixtures in God's worship; but if you observe the general disposition of men, they are wholly carried out to some sensible superstitious ways of worship. They love not the simplicity and purity of God's worship. It its great proficiency in Christianity not to have our minds corrupted herein. As children delight in babies, so do men in some worships of their own that they have made. What its Popery but a mere stage-play in the worship of God? And if you ask of hundreds of Ceremonies they have, Whose Image and Superscription its upon them? you shall find none of God's imprinted 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: O there its 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 its therein. EZEK. 36. 27. And ye shall keep my judgements, and do them. I Am now upon the latter general Branch, into which the who'll work of Conversion divideth itself. Religion to God, and Righteousness to man, are the two pillars upon which this spiritual Temple its sustained: God hath put these two together, yet how often doth the Devil and man's corruption divide them! some attend wholly to the Religious Worship of God, but are grossly neglective of righteous and just things; others glory much in their righteousness to man, but show no piety at all in their lives to God. Now where God giveth this new heart, there its a tender conscience of both: And the first hath been dispatched, under the notion of Statutes, which strictly taken, relateth to the purity of God's 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 denied, but that the word Judgement in the Scripture, its of a vast and large signification, 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 of the ways of violence, oppression, wrong, and all unrighteousnes. So that we may observe: A Converted person its very conscientious and tender in all the duties of righteousness and equity to others. Observe. He dareth not pray, hear, make a strict profession of Religion to God; and yet lie, cousin, deal falsely, wrong or defraud any man in his deal; He hath a respect to all God's 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 its of singular use, for wherein doth Religion get greater wounds, the Gospel more dishonour, than when men in repute for godliness, are found guilty and blame-worthy in the ways of dishonesty? To have wicked men lie, swear and forswear, to defraud and injure others, the world expects no better, looks for no other; but for thee, a professor of Religion, it expects all truth, fidelity, righteousness, else thou art a dead fly in the box of ointment, a scandal and reproach to the ways of God; and thou hadst better never to have been born, than to prove such a stumbling block in the ways of piety. Indeed, there are passive scandals, when men will maliciously and falsely raise slanders and false reports of the professors of Religion, laying to their charge things they never did, believing lies, and misinterpreting their words and actions; and these will be, as long as wicked men are in the world: And hence it its, that all godly men are looked upon as Hypocrites, as such as will lie and do falsely, yea, do any thing for their advantages: But these are passive scandals, and these offences come from the venomous disposition of wicked men; and the godly may rejoce in their innocency, while such crimes are laid upon them. But than there are active scandals, when men of strict profession, do indeed walk in such unjust and unrighteous ways, that thereby the name of God its blasphemed among wicked men: Our Saviour saith, Woe 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 its nothing more frequent and ordinary, than to call them Righteous, this its in every page; How than its a Liar righteous in his words? how its a breaker of his word and promise, righteous in his fidelity? how its a cheater or an overreaching man righteous in his deal? To open this, consider, That there its a twofold original fountain of Righteousness The fountain and rise of all righteousness between man and man. Human laws. towards man: 1. There its the immediate command and word of God, and that its called Jus Divinum, Divine Righteousness. 2. There its the Law and Command of Nature, and that its Jus Humanum, An human Righteousness, or Right: And this its 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 consciences 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 wholesomes Laws of all Lawgivers, in respective Nations: So what its righteous and just between man and man, its to be determined by the Laws of that Land where they live: Indeed, if any Lawgivers (as some Heathenish have) commanded or allowed any thing that its 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 bind: But otherwise, the Laws of a Land determine what its righteous and just between man and man: for although it be God's command, That a man should not steal, yet they are human 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 Righteousness and Equity; for God was the immediate Lawgiver unto that people: Moses as a messenger from God, received from God's 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 Human, as all the Laws of Kingdoms and States are since Christ's coming, but they were Divine: Their Laws about a Thief, a Murderer, the Buyer and the Seller, were all Divine Laws, because immediately commanded by God, though the matter was merely human: Now its greatly disputed, how far these Judicial Laws, commanding Judgement and Justice between man and man, do bind us Christians; and whether all Lawgivers and Statesmen, are not bound to bring in those Judicial Laws? for who can determine what its Righteousness and Equity better than God, a righteous and wise God? It's 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 bind Christians as well as Jews; and with that we shall conclude this particular, whatsoever Law God made about Justice, Restitution or Punishment to the Jews, the Equity and reason of that Law, doth still bind us, though not the particular manner. As for the New Testament, Christ's Kingdoms was not temporal, or of this world; and therefore he only commands Righteousness in the general, and commands that excellent Maxim, which an Heathen Emperor did so much admire, saying, He received it from Christians, What ye would have men do to you, do ye to them, for this its the Law and the Prophets, Mat. 7. 12. that its, All the duties commanded by the Law, or required by the Prophets, are comprised in this Maxim, Whatsoever ye would that men should do to you, do ye even so to them: O the world would not be full of such wickedness, unrighteousnes as it its, if this were observed: And further mark, when our Saviour had pressed them to earnest prayer, and encouraged 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 Christ's directions: Christ therefore he hath only given us general rules of Righteousness, and for the particulars, he doth command Christians to obey and submit to the wholesome 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 of from Human Obligations and Relations: This was a great temptation, they thought because they were Freedom by Christ takes no man of from Human Obligations. Christians, and made free by Christ, that this also did take them of from obedience to Civil Magistrates, and from the Laws they lived under: Not, the Scripture its diligent to teach this, That Christianity and the Gospel doth not abolish 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 Reasons of the Doctrine. to do what its just and righteous; yea, the Doctrine may be heightened, They are not only tender about righteous things, but they are very conscionable to do them, though to their external loss. The Psalmist describing who shall ascend into the holy hill of Zion, 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 Oaths. Our Saviour its large Mat. 5. in convincing and heightening those duties against Murder, Adultery, Perjury, condemning all the subtle distinctions the Pharisees had invented to palliate their guilt. And you may read of Zacheus, when converted, the first thing that works upon his conscience its, to restore fourfold where he had wronged any: He went above the command of God, that required not so much; but a godly man its so tender in matters of wrong and injustice, that he had rather do above than under his duty. Well, Let us see what its the cause of tenderness herein: And First, Because this new heart promised in the Text, its nothing but that which in 1. other places its called the image of God: Now the Apostle saith, The image of God, which its 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 its, there its Righteousness as well as Holiness; so that as we are called upon To be holy, as God its holy; so to be righteous its our duty, as God its righteous. The Scripture doth much celebrated this attribute of God's righteousness, that his nature its righteous, his judgements, his word, his actions, yea all his ways: And now every converted man, labors to writ after this copy: If than you see a man unjust, unconscionable and false in his ways, say, How its the image of God in this man? how its God the father of such an unrighteous man? O its not thy prayers, thy parts, thy abilities, all thy spiritual inlargements, can witness thee to have God's 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, 2. 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 falsely, 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? O than think God speaks to thee, if such guile and falsehood may be found in thy life: Will't thou cousin, lie, deal falsely, overreach others? and yet pray, repeat sermons, speak of God and Christ? O thou vain man, know, God its not mocked. The Jews who were more forward in outward Worship than others, they proffered ten thousand Rams, and Rivers of Oil, yea, the first born of the womb; But what saith the Prophet Micah, Cap. 6. 8. He hath showed thee, OH man, what its good, and what doth the Lord require of thee, but to do justly? O notable place! worthy all your considerations that profess Religion in a strict manner: It's 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 deal. Thirdly, A godly man must needs walk righteously, because such outward actions between man and man, are objects that work upon the conscience, or are matters 3. wherein the conscience its concerned as well as in any thing else: Consider what Paul saith, Herein I exercise myself, to keep a good conscience both towards God, and towards man, Acts 24. 16. He exerciseth himself, that showeth his diligence, his industry, his setting of himself apart with all his might to keep a good conscience, and than 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 conscience: And than towards man: see conscience its exercised in things towards man as well as towards God. A man of conscience its seen as well in human affairs, as in religious; he abhorreth that speech, Quicquid libet, licet, What its pleasing to a man's desire, that its also lawful: Conscience its not only seen in matters 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 unrighteousnes of civil actions: De Jure, & Justitia, what exact disputes are there? do not than 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 its a sinful delusion; For the grace of God which bringeth salvation, hath appeared, teaching us to deny ungodly lusts, and to live righteously and soberly: So than, not only 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 unrighteousnes and injustice, do more trouble the conscience, if once awakened, than any other sins: The pardon of them, or the sense of the pardon, its 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 conscience would condemn, a catalogue whereof the Apostle giveth in Rome, 1. 29, 30. 31. men have had more terrible wounds of conscience than for other sins: It must needs than be, that a converted person abounds in all righteousness, because his conscience its tender, It's An heart of flesh. Fourthly, Therefore they walk righteously, because there are so many promises 4. 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 find any action so encouraged by God, nor any men so much as righteous men: If a righteous man have but a little estate, yet that little its better than many richeses of the wicked, Psal. 37. 16. To have great estates, to have large revenues in this world, and not by righteous ways, by fraud, oppression, violence, either by thyself or Ancestors, its like jonahs' gourd, that gave him some ease and shelter for a season, but presently there arose a worm within it that consumed it: So that a righteous man with his little Cottage, little morsel of bread, with his little cruise of drink, its better than rich Dives, that gets his wealth unjustly. The rich man may far more deliciously every day; but the other fareth with more true joy. Lazarus may be glad of his crumbs, but Dives may be glad of the crumbs of his spiritual joy and contentation; yea, the righteous man hath that promise, which the greatest Potentate in the world Prou. 10. 2, 3. hath not, Verse 22. The righteous shall never be forsaken, nor his seedbeg bread▪ Thus you see righteousness hath God's spiritual bonds for his outward happiness; and than for outward calamities, if they overtake a Nation, who its 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 Lot's example, see what a comfortable conclusion Peter maketh, The Lord knoweth how to deliver the rightecus, 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 public calamities; yea, righteousness in evil times, its better than all policy, all wisdom: Men think if they take this side, or that side, than they are sure to do well; Oh! remember, righteousness its the surest wisdom, and the surest safety, Prou. 4. 18. The path of the just its 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 God's Worship; they long for a Reformation in the Church, they pray for godly order, they Use 1. observe the Sabbath, they are diligent in family duties; O take this along with you also, Remember righteousness, let thy words be righteous words, voided of lying, guile, falsehood, let thy actions be righteous actions, without fraud, oppression, or overreaching thy brother, else God will cast all thy duties and Religion as dung upon thy face: O let the world blush, and be for ever ashamed, to take up such reproaches, As that those who will not swear, will lie, will overreach, will deal unjustly; O let all men be ready to say, They regard thy word, more than other men's oaths. Use of Instruction, How far most men are from this new frame of heart: May Use 2. we not with the Prophet, go and search for a righteous man, and find none: What lyings, falsehoods, what fraud, what unjust trading and overreaching of other men! O that many men can sleep in the houses they are in, can walk in the fields alone, for horror of soul, for their unconscionable deal, for their unjust bargains, for their secret fraud they have used to get wealth? Dost thou not hear the very timber in the wall groan against thee? Doth not the rust of thy money witness against thee? The cries 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 Irresistible Manner. Against the Patrons of Freewill and Power of man to Supernatural 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 quintessential Text. There remain two particulars only to be improved, that were taken notice of in the main division of the Text. For as we told you, here was observable, the precious mercy promised, described both positively, and oppositely. Here was also the efficient cause of this mercy, and the fruit thereof: So we told you there was a twofold m●dus, or manner observable about this mercy: There was modus rei, and modus dicti; The manner of God's working this grace in those whom he Converts; and that its, By his mighty omnipotent power, efficaciously, insuperably, irresistably: For consider with what authority God speaks it, I will take away the heart of stone, I will give an heart of flesh. God will do it, and Man's will shall not hinder: Here its no conditionate, suspended operation, as if God would not convert, or turn our hearts to him, till we also by our Freewill began to turn to him: So that this Text its an Hammer to beaten in pieces all those Doctrines of old, and which now of late multiply, concerning Freewill, and the power of man to super natural things. May not this Text satisfy every man? Doth it not make every man's heart by nature a stone, insensible and stupid about holy things? Doth not God here appropriate the who'll 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 do this by his Sovereign, Omnipotent, and irresistible power, so that the heart cannot but bow and yield, and give itself up. Whereas now, if the Patrons of Nature and Freewill, who are enemies to God's grace, did speak truth, than God should have said no more but this, I will give you an heart of flesh if you will; I cannot do it alone, unless your Freewill go along with it also; 〈◊〉 must suspend, or stay my work till I see what you will do. This its the first manner observable. Than there its modus dicti, the second manner how God will vouchsafe this, and that its 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 only upon the manner how God works this glorious mercy in us. And from thence observe, That God in Converting and changing our hearts works after an omnipotent, efficacious, Observe. 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 God's Omnipotency: so it its, when God seethe a man wallowing in his blood, or dead in his sin: if he say, Arise and walk, Come forth out of the grave of sin, as he did to Lazarus, presently the soul obeyeth. This point both Doctrinally, and Practically, its very necessary. The Orthodox handling of it, makes much for the excellent praise of grace, and the utter overthrow of those dangerous and proud errors that advance Freewill, giving it either all, or part, in the work of conversion. Contrary to the who'll scope of the Scripture, which continually debaseth man, discovering his impotency and unworthiness, but giving all to the power of God. Let us first explain this Doctrine, and than prove it. The Doctrine explained. 1. First therefore, we distinguish between a man in his first Conversion, and afterwards in the progress of it. In the first moment and instant of Conversion, which its the taking away the heart of stone, and giving an heart of flesh; there we say man Man in the first work of conversion its passive and doth not cooperate. its merely a subject passive, and receiving the work of God, he doth not any ways cooperate, he hath no strength or power to join with God; but as Austin saith well, These things are wrought in nobis, sine nobis, in us, yet without us, God works this spiritual life, this tender heart in us, without our help or strength; Even 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 only now explain it. This than its 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 its a mere passive subject, receiving the mighty work of God upon his soul: but if you consider man in the progress of Sanctification, thus having received this heavenly supernatural life, he its not a mere patient, but being acted and moved by God, he also acts and moveth: Than indeed we need grace to quicken and inliven those principles of grace, as before was proved; but yet we do not need a new life to be infused into us. Secondly, Although this its the good truth of God, yet hereby we do not take away 2. the nature of a man, and make him a beast, as the Adversaries calumniate. O say they, this its to turn man into a stock or stone, to deprive him of reason and liberty of will. No, we deny the consequence; for although we say, That he its thus Hereby man's will its not taken away. passive for the initial working of Grace; yet we say he hath his understanding, his reason still, he hath a will still; only, to discern, or will what its good, that he cannot: So than we deny not but a man hath understanding, hath a natural liberty of his will, he cannot be a man if he have not these: but yet in respect of that which its holy, so his mind its blind, his will its 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 its of mere nature. To have a corrupt understanding, and a corrupt will, its of defiled nature. To understand and will what its good, its of sanctified nature: So than, what its the true state of the question, not whether there be an understanding, and the natural faculty of Freewill in a man, or not. None denyeth that, every man hath Freewill in natural and civil actions; only the question its about the object of these, whether he hath power to understand or will things that are merely spiritual and supernatural; and this the Scripture doth expressly deny. Thirdly, When we say, God doth work grace thus powerfully and irresistibly, the meaning also its not, as if the heart of a man in conversion did not resist and 3. reject the work of the Spirit, in some measure, and in some degrees; for there its no question but the heart of a man doth naturally refuse and oppose the Spirit of God. Stephen told the Jews, They had always resisted the Spirit of God, Acts 7. and the word of God its said to cast down those strong holds, and every high thing that exalteth itself against God, 2 Cor. 10. So that as there its a natural contrariety, and active opposition between fire and water; thus there its a constant enmity and active resisting of God's Spirit by our spirit; for if this combat 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 gradual: God in Conversion so works, that he takes away the prevalent, but not the gradual resisting. Though a man before he be converted, its froward and full of cavils and prejudices, its 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 overmaster his heart, and make him of unwilling willing: his hard heart cannot refuse this Converting grace, because the first thing it doth, its to take away the hardness of heart. Fourthly, Therefore its not every kind of grace that a man may acknowledge its enough, 4. unless it be such a grace as its antecedently efficacious to our will, and omnipotently 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 Freewill: They will acknowledge grace, and God forbidden 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 its efficacious of itself by its inward power, not depending upon man's will. Pelagius of old, when he saw his opinion was universally distasted, as if he disputed against grace; he than to avoid such an odium, began to use the word, and to acknowledge it: insomuch that he deceived an who'll Counsel, by his ambiguities and generalities, who acquitted him: yea Austin himself who was so diligent an opposer of him, was almost deceived by him. If therefore any who dispute for Freewill, speak also of grace, & they say they are for grace; remember its not every kind of grace that its enough, but such as shall mightily change the heart; not that shall work with Freewill, but first make the will free, which was a Servant, and a Captive to lust: Tunc est liberum, quando liberatum, Than 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, 5. as Austin called it, yet there its great use of the Ministry; of exhortation, of reproof, of commands, of promises and threaten; for presently men are apt to cavil and say, If God work all, why than its 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 its necessary, because its the instituted means, by which God will work this, as Christ did not in vain say to Lazarus, Lazarus come forth, because it was a practical powerful word, and thus it its here; the Ministry 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-righteousness, 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 denied but that this Doctrine of God's sole power, and efficacy of 6. Grace in Conversion, hath been and may be abused, and that two ways, either to sluggishness 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 only stay at home, and expect the Spirits immediate working on them; and these were two reasons, saith Chemnitius, why Pelagius a Briton, otherwise an ingenious man and famous, as also very innocent in his life, did fall into his error on the other side. But there its no truth of God can be preached, but carnal hearts will abuse it. Paul doth abundantly testify this, when he speaks of those corrupt inferences some made from his preaching of grace: and the best truths corrupted prove most dangerous: as when they did not use the Manna according to God's Institution, it degenerated into noisome worms. Let us discover the grounds of this truth: And First, All those places of Scripture which do describe the total, and universal pollution of man, making him not 1. so much a sinner, as even sin itself; doth plainly argue, that God's converting grace its all in all; that man its a mere patient, and cannot actively consent to the lest good thing. Thus Gen. 6. The imagination of the thoughts of a man's 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 evil, and that continually! How than can this consent, or be active to God? so Ephes. 2. You hath he quickened 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 its, no man, God only doth: Our Saviour saith, A corrupt tree cannot bring forth good fruit; especially Rom. 8. A natural man perceiveth 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 unsavoury error doth so much spread. If these Texts be true, all our thoughts and affections are only evil; we are dead in sin, we do not, we cannot so much as perceive the things of God: how than dare any think of the power of nature, and her ability to what its holy? Secondly, This its fully proved by those excellent and empharicall similitudes which are used to declare the work of Conversion; which the Spirit of God on purpose useth 2. to declare God's glorious power in us. As its called often A Creation, and Grace its 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 morally. Was the world when it was created any ways co-operant to its Creation? Neither its it here. Remember than i●s he that hath made us, and not we ourselves: If we did not make ourselves men, shall we make ourselves new Creatures, better than men? so its expressed by the similitude of a new Birth. He hath begotten us by his word. A godly man its said to be born of God. Now these are full expressions to show that we are not born by our freewill, or consent, but by God's sole power; as John 1. Lastly, its compared to the Resurrection; You that were dead hath he quickened. Now was there ever any man that could raise up himself out of the grave, and give life to himself? yea Eph●s. 1. It's compared to that glorious power of God in raising up Christ, the very self same power its ●here said to work in those that believe. Now how can any man answer these comparisons the Scripture 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 ourselves, saying, Not unto us Lord, not to our freewill or our power, but to thy Name be all glory. 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 3. 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 ourselves to think one thought, viz. In reference to the good either of others, or of ourselves. Thus you see how man its made utterly impotent. Well, than see those places that positively attribute all to God; It's God that works in us both to will and to do. You see all its given to him. And again, What hast thou that thou hast not received? But above all, how plain its this Rom. 9 It's not of him that willeth, or him that runneth, but of God that showeth mercy. This its a noble place, for who its likely to have it, but him that willeth, or that runneth? yet it its not of him, but of him that showeth mercy; whereas if Freewill, or man's power had any co-partnership in this work, we might as well say, It's not of him that showeth mercy, but of him that willeth or runneth. So that this Doctrine robs God of all that honour and glory that its due to him both in the prayers and praises of his people. For how will the Patrons of Nature's Freewill deport themselves in this Duty? Must they not in effect come to this? Lord, I pray thee mollify 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 its not all this highly derogatory to God's glory? This made profound Bradwardine encourage himself to writ against P●lagius, because he could hearty 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 4. us, so that God's grace should not take away our stoniness, till we consented, Than the greatest glory of a man's Conversion would belong to him: For we may suppose God offering grace equally to the same men; They both live in the same Family, both under the same Ministry. Now what its the cause why one receiveth the Word, and not the other? Shall we say, because he by his freewill entertained the grace of God, and not the other? What derogation would this be to God's 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 wondered miracles: Shall any man say, Because Peter used his freewill well, and not Judas? This were to make Peter no more beholding to Christ than Judas was. O 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 than, have all these arguments in your eyes, they are plain and easy; and than though error be never so subtly painted, yet it will not make you enamoured with it, especially if to all these places of Scripture, thou canst set to thy own experience of God's wondered change upon thee. Art not thou able to say, That though ten thousand teachers should come and preach freewill, yet thine own experience in thy Conversion will make thee not believe it, for thou wert so fare from consenting or agreeing to the work of grace, that all thy shifts and care was how to put of the work of God? How often didst thou labour to blind thy own eyes, to harden thy own heart, how unwilling to be convinced, how sorry to part with thy dear lusts, how often didst thou put of 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 blood! Use of Instruction. Concerning a threefold duty: 1. Of deep debasement Use▪ and humiliation, How vain, weak and unprofitable are we become? Of rich to become pooor, of honourable to become debased, its nothing to this; of holy and altogether holy, to become altogether sinful: O why doth not this wound thee? Its there any room left for pride, carnal jollity; and confidence, while in this polluted estate? 2. Of daily thankfulness to God, who hath put forth his great power on thee; O call upon thy soul, and all within thee, to speak for the grace of God. 3. Here its encouragement to pray to God for the subduing of any strong corruptions or passions: He that did the greater, take away the heart of stone at first; cannot he do the less? SERMON XCVIII. The Freeness of God's Grace in Conversion displayed 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, etc. I Shall now make an end of this Text, whose matter like our Saviour's loaves hath multiplied and increased in the breaking and distributing of it. The last thing observable its the manner of the conveyance and bestowing of it, which its by an absolute free promise, I will do thus unto you, here its nothing spoken of what they should do, but what God will do; here its no speech of their preparatory dispositions, but God's gracious operation. Now although it be true, that immediately and directly this promise its made to the exiled Jews; therefore with the promise of Justification and Conversion, its joined that of restitution into their own Land again, with all their former temporal mercies; yet the Apostle Paul makes it plain, that this its an evangelical promise, or the Covenant of Grace for all ages in the Church, Heb. 10. 16. So that this promise its 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 its said to be a child of the promise, because he was not born by natural power, but by the mere 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 blood, but by virtue of this promise. It its this Text that giveth spiritual life to all that receive it. It its because of this promise that the word of God hath any successful effect at any time. That the Promise of Conversion and Regeneration its an absolute free Promise. Doct 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 pass. Iter ad gratiam its per gratiam, perque ipsam venitur ad ipsam. Grace makes way for itself. As by the light of the Sun, we come to see the Sun, God doth not only 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 stomach also to eat it. To open this Doctrine, Consider First, That a promise its a fare more comfortable thing than a mere prediction. God doth many times merely foretell what he will do, but at other times he doth also promise' what he will do: a prophecy of what will be, and a promise differ very much. This Text its not a mere prediction, or a mere prophecy, but it its a gracious promise: Now a Promise its only of that which its good, either temporal or spiritual, but a Prophecy or Prediction may be of that which its evil, as well as what its 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 embraced, as Paul excellently expresseth it, Heb. 11. 13. to show how hearty, joyful, glad and ready the heart should be, to receive them: O remember, thou that art exercised with diffidence and discouragement, a promise its to be embraced, as thou wouldst 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 mere Prediction; and because God promising cannot properly be said to be bound to us, or tied to us; Therefore he its 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, OH Lord, it was in thy choice whether thou wouldst do such a thing or no, but since thou hast promised it, and the word its go 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 2. Of Promises. 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 fulfil, though we believe not at all. Such Promises do not depend upon any Grace in us foregoing, neither do they suppose any good qualification in us; Thus that temporal promise, that God will not drown the world, its absolutely determined, though men do not believe it, yet God will make it good: So Isa. 9 The promise of sending a Christ, a Messiah into the world, was an Absolute Promise. The calling of the Gentiles, and the calling of the Jews again after the destruction of the Gentiles: These are absolutely promised. For as God hath some absolute Threaten for a destruction of a people; and than though there were Noah, Job and Daniel, they were not able to deliver that Land; so he hath many absolute Promises, which all the wickedness and unbelief of men shall not make voided; and of these Absolute Promises it its that Paul saith, He its faithful and cannot deny himself, 2 Tim. 2. 13. and that our unfaithfulness shall not make voided the faith of God, Rom. 3. 3. For it its plain in many Promises, if we do not believe God doth not fulfil them; as if we do not believe, we cannot be justified: but he speaks there of such absolute Promises, as God will certainly accomplish, taking 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 only Qualifications of the subject, without which he could not be partaker of the grace promised. Thus Justification its promised to Faith, pardon of sin to Repentance, overcoming of temptations to him that persevereth, growth and increase of grace to him that improveth the grace he hath, and finally glorification its promised to him only that its sanctified, Here you see are some Promises made only to such as have grace already, Grace its the Condition for Grace, only there its no Condition or Qualification required, which its 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 sun in infinitum, we must say it its absolutely promised and wrought by God himself. I do not here curiously dispute about a Qualification and a Condition, nor of the Nature of Conditions; that its to be expected in the controversal part. Now this Promise in the Text, its of the former sort, an Absolute Promise, making way for its own self; As King's use to carry their own Furniture for their entertainment; So it its here, Grace doth qualify and work the very initial preparations so, that all its from God in a Promise. Nothing its our plea, but a Promise; all our spiritual richeses and treasures are bound up in a Promise. In the next place, let us consider what its comprehended in this, when What its implied in this free gift. 1. we say, Conversion its 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 away Jacob's stony heart, and doth not Esau's? Who can give a reason, why God softens Peter's heart, and not judas, but only the mere grace and good pleasure of God? See Paul Rom. 11. even ravished with the depth of God's unsearchable wisdom in this matter; and Christ himself greatly affected herein, Matth. 11. I thank thee, OH Father, that thou hast revealed these things to babes, and hidden them from the wise. And To you it its 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 itself. Secondly, It supposeth, that we cannot so much as prepare, and fit ourselves to 2. receive Grace. God finds an heart of stone in every man, and a stone its impenetrable. It was a Doctrine received a long while, Facienti quoá in se est, Deus dat Gratiam, though differently explained. Let a man do what he can by natural strength and power, and than God will vouchsafe Grace and supernatural Mercies to him; yea this its too much divulged at this very day; let a man use his Naturals well, and God will give Supernaturals; but first there its no such Promise in all the Scripture; you cannot in all the Scripture find any Promise of Grace made to Nature, or the improvement of Nature; God no where saith, Do as much as you can, what you are able by your own power, and than I will come and help you. There its no such Promise in Scripture, but either it its absolute, as you have heard, or else Conditional to some Grace wrought by God already in us. Thirdly, This Promise its of a most excellent and precious Nature, it fare 3. exceeds all temporal Promises: Should God promise' thee all the glory of the World, all that thy heart could in this life desire, yet it its nothing to this Promise of a new Heart. Hence Peter calls 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 qualify 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; O than that the hearts of men were made more spiritual and wise, to look after and prise 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 toasted 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 form in her heart, than that the body of Christ was corporally fashioned in her Womb: O than! How wretched its 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 its mine. Fourthly, This Absolute Promise its sure and certain: For there its Truth in God, 4. and so he cannot lie; and there its Power in God, and so there cannot be any thing to hinder him, Heaven and Earth shall sooner pass away, than one jowa 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 Child? 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 its so sure, and cannot be frustrated, its, because it its the execution of God's Election from all Eternity; and the Election of God, that its Absolute, and that cannot be frustrated; Read Rom. 11. where the Apostle in a grave and profitable way handling this sublime Mystery of Predestination; he argueth, That God's Will and Purpose must take effect, Election hath obtained, and it will obtain; If than the Election of God be Absolute, and that must stand, than the Promise of Conversion, which its 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 its subject to carnal Cavils, I shall Answer one or two Objections which a froward Heart not humbly submitting to the Authority of Scripture, its apt to raise. And First, It may be said, If this Promise of Conversion be Absolute, God Object. 1. will work it, and there its no Condition on our part, that we can by our Nature perform: Than what need we come to hear the Word preached? What need we wait 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 destructive conclusions, for they do not follow from this truth. For First, Though we say it be an Absolute Promise, yet the meaning its not, as if Answ. it were accomplished without such means God hath appointed. Therefore the Promise 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 its Absolute; or else it may be called Absolute, as it doth oppose that which its to be ordered by some means, and in this sense it its not Absolute. Paul had absolutely foretold, That none in the Ship that were with him should dies; yet he also said, That they must use the means, keep in the Ship. And thus God told David many times before he went to the Battle, That he should have the Victory, yet he was careful to order his Army, and to prepare the Soldiery: So that God's Promises though they are many times Absolute, yet they also include Means for that end. Now there are Means of two sorts, The one External having no immediate influence upon Grace, only it its the necessary way that God hath commanded every one to walk in, and such are coming to the Ordinances; and hearing of the Word. A man hath Freewill or Power of Nature to do this, as any other civil Actions. Indeed to hear with Faith, to hear with godly Attention and brokenness of Spirit, that he cannot; but simply to come to hear, and in a general manner to attend to what its delivered, that by Nature he can do; Now even this very hearing, and this bodily presence God hath required, as a Means wherein he will dispense his Grace; So that whosoever doth wilfully neglect the use of these, cannot promise' to himself any Conversion; yea he may certainly conclude God will not convert him; so that here its no place for thy profane 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 its in the use and exercise of these Means: O than 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 converted, We will not have this new Heart, this new Life. If a man shall wilfully refuse to eat or drink, will he not be accounted a self-murderer? and if thou carelessly or obstinately refusest the Word of life, will not God judge thee for a self-damner? But than in the next place, There are formal and internal Means that do 〈◊〉. immediately receive Christ in the soul, such as Faith, or hearing in Faith, and these a man hath no power of himself to perform, Faith being the gift of God. So than although internal Means of obtaining Christ, cannot by natural strength be performed, yet there are external Means, which whosoever 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 thyself into the mouth of hell. But secondly, It may be said, If God's Promise of Conversion be Absolute, This its discouraging and may easily cast men into despair; for though I desire, and groan Object. 2. after Conversion, yet if I be not in this Absolute Promise, I can never be partaker of it. But first consider, Though it be Absolute, yet it its also Indefinite, it doth not exclude any particular man; So that no man in the world living under Answ. the means of Grace, can truly say, he its not intended in this Promise, as well as others. Seeing therefore God hath no where excluded thee by name, there its no clause that shuts thee out; it its a grievous sin in thee to shut thyself out. So than, Know those dejecting and discouraging thoughts they arise from Hell; It its the Devil and thy own black heart, not this Doctrine that discourageth. If there were a Malefactor 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? Not less injurious art thou to thyself, in disputing against this promise. Secondly, If thou livest under the means of Grace, and where the word of Life its tendered, than thou hast much more cause to hope that this Promise of Conversion 2. doth belong to thee. Indeed all those who sit in Heathenish darkness, to whom the Gospel was never yet made known, they are a hopeless people, while so; there its no Promise without the Church of God: But to those who have the grace of God tendered to them, they may pled this Argument, Lord, thou hast given us the outward means, we have the Ministry, that sounds daily in our ears, O give us the inward Grace also! Thirdly, If thou art one who groanest and desirest after Conversion, and art afraid jest God hath excluded thee, be of good comfort, for those sighs and pant 3. after Grace, are a sure sign that thou art included, yea that this work of a new heart, and a tender heart its already begun in you. Where you hear a Sigh or a Groan in a man, it its a sign there its a natural life; and so where there are inward Groans and Affections for this new heart, there are the beginnings, and the foundation its already said, God will not break the bruised Reed, nor quench the smoking Flax. Even hunger and thirst hath a promise 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 its no man damned that would have been converted, only he 4. wanted the Promise, God would not put his name in there, and that its the cause of his utter perishing. No, this its a firm truth, OH Israel, thy destruction its of thyself; 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 dies? This its a sure truth, Every man's Damnation its of his own self; he doth wilfully and with delight go on in destructive ways, he cannot say, Lord, I would have been converted, but the Absoluteness of thy Election, or thy Promise hindered, yea a man's own wilful lusts they destroy him: Insomuch that were it not for this Promise of God none at all would be converted: It its well we are not left to Freewill, for than 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 Freewill 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 human reason cannot untie all the knots, yet this its no more than Paul acknowledged, Rom. 9 and reproveth man for such bold Disputing with God: God's ways are wise and just, even when they are hidden and secret to us. There its no end when human wisdom talketh against heavenly Dispensations. Use. Its this Promise, though Absolute, yet ordered in the use of means to be accomplished? Than be diligent in hearing the Word: O pray that this new heart may at last be found in thee! O why its it that we should leave this Text before every Auditor find the power of it upon his soul! O that the leaving of this Text might not leave one carnal stony heart! O that as we have done the Text, so God had done this work in you! But o our barrenness, our barrenness! O the just anger and wrath of God against many persons, to whom God saith, Let them alone in their sins! SECT. XII. Handling the Work of Grace under the Title of Vocation or Calling. SERMON XCIX. The Nature of Vocation opened in respect of the Efficient and Instrumental Causes of it. ROM. 8. 30. Moreover whom he did predestinate, them he also called, etc. WE have considered the Work of Grace under several eminent Titles that the Scripture giveth to it. The next I shall pitch upon, its, Vocation or Calling; for Conversion its 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 28th verse. The Apostle after other Consolations administered to afflicted believers, he giveth them this sovereign Cordial, All things work together for good to them that are called according to God's purpose. This promise or faithful saying its enough to bear up the heart of any troubled believer, for what can he desire more? If this will not satisfy, 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 its. We know, not only Paul, but all the godly by their experience, and wise comparing of things together, come to know this. This its such a truth, that no Christian should be ignorant of; And than 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 God's goodness being repent of, make them more wary and humbly; as fire driveth out pain by fire: and than they work together; though this or that particular affliction of itself may seem to make thee worse, to 'cause thy Sun to go many degrees backwards, yet all together promote thy good; They do that in a Constell●tion, which a simple aspect would not do. So that this true and faithful saying if embraced by all acceptation of believing, its enough to make a man in a continual transfiguration. Such a believer may truly say, Soul, take thy spiritual ease, for ●ere its much spiritual good treasured up for thee; but this bread its only given to children; This pearl its not cast to dogs and swine; for in the next place we are told who they are, to whom this privilege belongs, and they are set out, 1. By their Duty or Grace, They love God. 2. By God's mercy vouchsafed to them, They are called according to his purpose. Whereupon the Apostle makes a golden chain of all the causes of Salvation, inseparably linked together, that none may be taken away one from another. It was a saying that A man might sooner wrist Hercules his Club out of his hand, than divide one of Homer's verses from another, the matter was so dependant and connexed together; but certainly all these causes are so divinely joined together, that none can part them. And the first Round in this Chain its God's foreknowledge, or rather Gods fore-acknowledging; For by foreknowledge its not meant any prescience or prevision of such as would use their freewill and natural power well. No, that to repugneth the who'll 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 than Predestination; but to foreknow its 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 concomitant and subsequent affections and effects thereof. Thus the simple word To know, its 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 foreknow also its 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 foreknowledge of God; And so it its applied to Christ vers. 20. in that Chapter. Upon this foreknowledge 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 its Calling, Whom he hath predestinated he hath called. There its a twofold calling, one External only, consisting in the tender and offer A twofold Calling. 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 embrace Christ; and in this sense it its said here Called; upon this follow two further benefits, Justified and Glorified. It its not my purpose to insist on them, nor to dispute the order, Whether Calling or Justification precede; or, Whether Sanctification be included in this word Calling. These things are not within my compass; only take notice of this, That the phrase in the Preterperfect Tense, He hath justified, doth not imply a Justification from all eternity, no more than that we are called and glorified from eternity; but the Apostle speaks in the past time, either to show 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 spoken of Predestination, and could use no other, he continued the same expression in the other privileges. The Text thus opened, I come to that particular benefit I intent, viz. Called; and for the sense of the word, you must know it signifies to have a being and existence, yet such, as that it its celebrated and publicly taken notice of. Blessed are the Peacemakers, for they shall be called the sons of God; Matth. 5. 9 And, behold what love he hath shown, that we should be called the sons of God, 1 Joh. 3. 1. And we read of a threefold Calling; First, That external and civil condition of life which a man lives in; in which sense every one its bid to continued in the calling he its called unto, 1 Cour 7. 20. Secondly, For any spiritual function or office in the Church. Thus the Apostleship its often styled a Calling. And lastly, for that grace of God whereby he calls us out of the state of ignorance, Paganism and profaneness, to a state of truth, godliness and glory; which its either merely 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 glorify in the world Observe. 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 only have: And to consider this distinctly, let us open the nature of it: 1. In respect of the efficient cause. Effectual Vocation opened. 1. In the efficient cause God. 1. 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 its he that calleth us with this powerful lively calling: and herein consider, First, The omnipotent power and strength of God, who by his word can make such a wondered change; He doth but call, and man who its naturally such an enemy and adversary to what its good, doth presently become a friend; so that the Scripture expressing this work of conversion, doth therein allude to God's 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, God's words are works; this made the Apostle say, He calleth those things that are not, as if they were, 1 Cor. 1. God's call gives a ready being to those things that had no existency at all before. So that herein its declared the sovereign 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 than and admire at the great power of God, who hath made this wonderful change on thee. Christ did no sooner call from Heaven to Paul, but he presently answers, Lord, what wilt thou have me to do? So that Gods call even to the deaf its not in vain, because at the same time he giveth ears to hear. O than 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 its. Secondly, Take notice of the full sufficiency and happiness of God, who thus calls 2. thee to communion with him. It its not for any want or indigency, that day by day he thus calls and invites thee to come in: Not, God its 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 its willing to invite and call in men, that they also may be made happy; Christ in his Parable expressed this, when he sent out his servants to invite men unto the feast, and when they refused than he sent for the lame and blind, Luk. 14. 21. such as he could have no need of, but they did exceedingly need him; and so there its 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: O why doth God thus call me? Why am I thus invited? Its not God happy and glorious enough? though I perish and be damned in my sins? What its man, Lord, and the son of man that thou shouldst be thus mindful of him? as if God could not be a God, a happy, blessed God, unless thou also wert brought into happiness. Thirdly, In God's calling of us, consider the freeness of his grace, and the absoluteness of his purpose and good pleasure therein. He calls some, and leaves others; yea the fare greater part of mankind, 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 goodness, wisdom and power, that they might seek after him; but this its not the call of grace that its the fruit of Election; for that takes effect and cannot be totally and finally resisted; Thou therefore who hast been thus called, cry out, O the depths and unsearchable richeses of God's mercy! There are two in a bed, one its called the other its left: Two in a family, one its taken and the other left. As in Paul's Conversion, when there was a voice from Heaven, Paul heard distinctly, but his companions did not; so in the same Sermon, which its God's call, one heareth it distinctly, receiveth the power of it in his heart, knoweth the experimental meaning of it; but others hear only a general sound, they understand nothing of it. Certainly this freeness of God's grace in calling thee and not others, who happily have not been such sinners as thou hast been, never committed 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 than thou ever art likely to do. 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 its the mystery of God's grace that thou shouldst always be contemplating and beholding, O 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. O 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 always speed. There its a present hearing and obedience in those that are thus called. Indeed there its 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 its written within my heart: So that however for a long time thou mayest not either understand this Call of God, as little Samuel did not, but give a little listening, and than lie down to sleep again; after that a second time to give a little listening, and than lie down to sleep again; so thou have some affections and desires, than presently they give over, and thou goest to thy lusts and thy sins again, than 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 dost again return to thy old lusts, thy old follies, thy old distempers, yet at last God takes away all that blindness and wilfulness which its upon thee, and makes thee readily and fully give up thyself to obey him. Lastly, This Call of God its very various in respect of the time when it its vouchsafed 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 work in the Vineyard at the ninth, others at the eleventh hour; not that this should make a man procrastinate and put of his conversion to God; for by the 12th hour in that Parable, its not meant the later days of a man's life, but the later days of the world; The Jews they were called at the 9th hour, the Gentiles they were called at the 12, yet God giveth the same Heaven to both, that its 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 Cross, of whom Augustine's observation its obvious; There its one, that none should despair, thinking it impossible for him to be converted, who hath put of this work till death hath arrested him: and yet it its 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 dreadful and sad examples mayst thou see and hear of those who as they lived wickedly, so died as desperately? Howsoever therefore God's calling be various, to some sooner, to some later, yet happy are they who are called out of sin betimes in their younger years, they have less wounded their consciences, dishonoured God, and they have the longer time to do him service, and the best service: O how happy its it when the days of thy youth have been filled with the strength and power of God O 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 of their sins, but you must enjoy the pleasures and lusts of youth: O Remember thy Creator in the days of thy youth! When God calls thee in thy tender years, thou wilt not than make those sad shipwrecks of thy soul, as others do. In the next place consider, The instrument of God's Call, and that its the preaching 11. In the instrument. God's word. 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 than can this be? The answer its, God calls you by the Ministers, we are Ambassadors 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 calls you by the Ministers, and you that think that if you should have an immediate voice from Heaven calling to you, than 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 its neither our calling or speaking, but Christ by us that you refuse and contemn; and how great and fare 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 creatures are so many tongues calling unto us; The rod of affliction, that hath a voice, The creatures afflictions. and we are commanded to hear what that speaks; but the preaching of the word that its the powerful voice, and the immediate motions and inspirations of the Spirit accompanying it, these give life and quickening 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 God's calling. Many practical Uses may be made of this: As First, To magnify and adore the love of God to mankind, that doth vouchsafe Use. such a gracious and merciful call to man fallen. This its more than he hath done to the Apostate Angels, Heb. 2. 16. To which of them hath he appointed a word of Ministry 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, Its there not fare the greater number of mankind, 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 thyself? As a wicked tongue, set on fire from hell, doth also set the who'll 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 who'll 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 God's love in this particular! Use 2. Of terrror to those who wilfully resist the outward call of God. Use 2. God speaks once, twice, yea many times, and thou hearest not; O consider, that if thou callest thy servant again, and again, if yet he will not come, thou presently judgest it disobedience and rebellion; How than shall God accounted of thee otherwise? Again, remember this time of God's gracious calling its very uncertain; this may be the last day, the last hour: To day, if ye will hear, harden not your hearts; you have put of many days already, tremble exceedingly, jest this day of grace be setting in a black dismal night. Lastly, consider, 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 meet thy own measure to thee: See Proverbs 1. and the latter end; than 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 its visible, sounding into the ear, and that which its 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 I The nature of vocation. As external it lieth 1. principally in the preaching of the word. of it first as external, and than as internal. First, And as its external, so it doth primarily and principally lie in the preaching of the word: The merciful and gracious invitation of sinners to come in by the Gospel, its the very essence of external calling: So that the word of God preached to you, whether it be in Commands, Promises or Threaten, its to be received by you as the voice and calling of God from heaven to you: The Scripture commanding to leave such a sin, and obedience to such a duty; its as truly the voice and call of God, as any immediate extraordinary call that God ever 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 wondered voice from heaven, Paul, Paul, why persecutest thou me? Now every profane, ungodly man, hath as really God's voice from heaven by the word speaking to him, Turn, turn ye, why will ye dye? It's said, when Jerusalem was so near its destruction, they had a call from heaven, saying, Migremus hinc, Let us departed hence: Not lesle doth every ungodly man hear every day, when he its bid to departed from iniquity, and have no fellowship with the unfruitful works of darkness. It's 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 immediately to be poured from heaven upon it; and whereas Let delayed and delayed, the Angel even pulled him out, who was unwilling for his own good; This its 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, jest 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 compel you out of it: This than its 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 immediate voices from heaven speaking to us by name: Heb. 10. Christ its said still to speak to us from heaven; And how its that but by the word? and the Scripture its called the The word of God; God speaks it now, as well as at first when he commanded it to be written: O than tremble, jest you should be in the number of those who reject God calling of you: Should God sand innumerable 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 voice of God, than what we out of the word declare unto you: This than undoeth you, you do not believe God himself by the word speaking to you, you do not think this its God's voice, that he speaks thus and thus to me, and therefore you are still settled in a wilful way of sinning. Now the word preached its God's 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 voices crying unto you, Prepare a way for the Lord; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to preach, its 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 than 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, O 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 its so precious, good, excellent and necessary, as that it doth strongly invite every man. Some Grammarians say, That that which its good and excellent, its called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it doth call and invite men to be in love with it: This its sure about the matter of God's word; How Divine and Supernatural its it? what purity, what heavenly affections doth that require? insomuch, that no human precepts concerning piety and honesty ever came near to the Bible: And than the good things promised, are wholly transcendent man's capacity; they are such as never entered into the heart of man to conceive: Justification, the light of God's 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 savour of thy ointments, therefore do the virgins love thee: If therefore ye would consider, both how great that infinite majesty its, who doth call you; and what that bait its he doth invite you to, even great and admirable privileges, 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 noisome vomit: O than think more and more, and consider of this calling. Shall the Devil and lusts call, and thou runnest after them, though into hell's mouth? but God calleth, and thou refusest him: Come unto me all ye that pass by, saith the whorish woman; and in the same manner, every kind of sin, and how many venture into her snares! But come unto me, saith Christ, all ye that labour, and you shall find 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 lesle principal, and such, as without the former, would do no good; but when ●oyned 2. with it, its 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 itself it doth not internally change the heart of a man. And the first lesle principal, Its the who'll Creation: All the Creatures are like The who'll Creation. like so many tongues, as they declare the Glory, Power and Wisdom of God. As for that dangerous opinion, that makes God's calling of man to repentance The voice of the Creatures of itself, not sufficient to call men to repentance. by the Creatures, to be enough and sufficient, we reject, as that which cuts at the very root of free grace: A voice, indeed, we grant they have, but yet they make like Paul's 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 heavens, 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 than look up to heaven, or down to the earth, but there its some imperfect voice calling on thee to glorify that great and wondered Creator, who made all these things: But than Secondly, There are the Judgements and Chastisements of God upon men The Judgements of God. for sin; these have a louder and more distinct voice: Thus the Prophet, Hear ye the Rod, Micah 6. 9 The Rod speaketh: There are no judgements, either public or personal, but by them God calls aloud to thee to leave thy sins: Every blow-thou haste, every stroke thou feelest, say, Now God speaketh, O let me harken 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 its an affliction to give instruction; of every loss, This its a loss to give instruction. Take heed than 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 thunderings that are. Lastly, There its a voice that calls aloud, and that its the conscience God hath planted in thee; for that its God's lamp put into thy breast: All the bites The voice of Conscience. and accuse, and smitings that gives thee for thy sins, its no lesle than God calling thee by that; Indeed this its a natural call, and so reducible to God's external calling, yet it its more peremptory, more quick and lively than either the Creatures or Afflictions are: Harken than to the calls, to the voice that speaks in thy bosom; How often doth that say, OH vile and beastly sinner, when wilt thou leave these lusts? when wilt thou departed from these evil ways? Its it not high time that thou wert changed from these noisome 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 II As Internal. doth consist; and that its 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 aggravation of misery, to be called here outwardly, and to enjoy the privileges of grace, and hereafter to be damned finally. Now the first particular, wherein this inward calling consists, Its to open the ear of 1. It consists: 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 its 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 only 'cause a sound of words, but changeth the ear, so that it heareth spiritually: This its called An awakened ear, or A revealed ear, Isa. 50. 4. Men naturally have their ears stopped and filled with earthly and mucky lusts: So that as deaf men cannot hear the most terrible noise of thunderings; so neither do such the dreadful voice of God threatening in his word: So that in this powerful calling, God saith Ephaphtha, to every deaf man, Be thou opened. Consider than with thyself, 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, OH Lord, to do thy will; and although lusts, and the cares of the world make a noise, yet thou hearest God's voice above all: You may hear with affection, with delight and understanding, and yet not have this gracious ear. Secondly, This effectual calling its opening the heart chief, so that it gives up itself in obedience unto God: Where there its this calling after God's purpose, there 2. the heart its so mollified and softened, that the first thing it pitcheth upon, its with Paul, to say, Lord, what wilt thou have me to do? This its so natural a consequent from spiritual hearing, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hearing, its often put for obedience in the Scripture: Thus, as Paul, I was not disobedient to the heavenly vision, Acts 26. 19 so its every man when inwardly called, he doth no longer resist and refuse 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 refused to hear God. Now this obedience unto God calling, hath these properties: First, It's a ready obedience: When once this powerful call manifests itself, there its no more disputing, there its no more arguings; It's God that calls, I must obey: Indeed, the outward offer of grace its too often rejected, and many Antecedaneous motions to conversions are suffocated; but when God giveth this last call, than the dead come out of the grave and live; than saith Paul, Immediately 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 God's sake, prevailed: Behold than the mighty power of God, that as soon as his word its out of his mouth, to such a soul embracing and desiring its old lusts, immediately he throweth all away, though pleasures, profits, carnal friends, all hung 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 employment, going after Christ: So that this calling hath a speedy obedience. Secondly, It hath a cheerful and willing obedience: They follow this call with delight, yea they bless and greatly praise God, that hath made them partakers of this Heavenly calling, as the Apostle calls it, Heb. 3. 1. Hence it its that Calling in the Text its reckoned among those other inestimable benefits of Predestination, 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 than, if thou art thus effectually called, there its a willingness, a delight, and exceeding great joy put into thy soul: O thou blessest God that ever he took notice of thee, thou art even ravished with the admiration of God's love and kindness to thee, its no grief or trouble of heart to leave thy former lusts; yea, they are a burden, a shame now to thee. As if a poor Peasant's 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 of her old rags, to eat no more of her course food, but rather rejoiceth in the change that its made: Thus it its here, when God gives thee this call, than thou abhorrest the profane, ignorant, and ungodly life that thou didst once live: than thou sayest, I have found Manna for those husks I fed upon; I have found gold for that noisome dung I had before. Thirdly, It's an universal obedience: This effectual calling hath divers duties to which a man its called, and it refuseth none. When God called Abraham out of his own Country, 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 Country, and did not tell him whither he should go, nor what he should do, yet Abraham's obedience its ready to all this: This than cuts of the hopes of hypocrites, who run hastily after God's command in some particulars, and in some duties, where self-advantage, self-interest or applause may show itself; but universally to obey in every command, in every call, that they cannot yield unto. Lastly, It's a pure obedience: This calling hath a pure obedience, that its, obedience for obedience sake, because of the Authority and Sovereignty of God who commands; as you see it was in Abraham, in Paul, in Moses, in the Apostles: There was no reason in the world of their obedience, but merely because God called them: And than its obedience acceptable, when it its 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 3. 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 bestowed on him: Now God will much more do thus in a general and more noble calling. O than consider, how art thou qualified with abilities to be a Christian, to be a Believer? God hath called thee out of darkness, out of profaneness, to be a Saint, to walk as a member of Christ; now, hast thou abilities 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? Not lesle 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 its called: So that he must not live as he hath done, but he 4. must solely busy himself in that to which he its called: Thus the Apostle speaking 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 its; and its a sure forerunner of poverty, to be negligent herein: And thus it its 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: O how little do men consider, that they are separated and set apart by their calling, unto God only, 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 its of Instruction, That most men in the Church of God have but an Use 1. outward calling merely, they have no inward at all; for where its the opened ear, the opened heart? where its the ready, speedy and pure universal obedience unto all that God calls upon us to do? where its the spiritual abilities for all the parts of our Christian calling? where are men separated and set apart from their lusts to holiness only? and yet no man its inwardly called, till he have all these: O than let thy soul make bitter lamentations in secret, let it pour out tears abundantly, saying, OH Lord, this heavenly calling hath been no further than hear yet, it hath not go to the heart; How often hast thou called upon me to leave these sins, to love those duties, and yet I have wilfully been disobedient. O it its this inward effectual calling, that will only make thee happy; 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 sand him to a people of a strange speech, and a strange language, surely they would hear, but the Israelites would not: So if God should sand 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 dishonour its it than to God, not to answer him, calling so many years together. SERMON CI. A further Explanation of the Nature of Effectual calling, by showing 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, its the Terminus a quo, and Adquem: And this its manifold. God's people are called: 1. From blindeness into light. First therefore, God's calling its from a state of blindeness and ignorance, into marvellous and wondered light: As if a man in a dark dungeon, where there was not the lest beam of light, should be called out of that to the glorious Sun: You 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 wondered glory and excellency of it: A man without this holy calling, its like hell itself, a place of utter darkness. Now the call of God brings a twofold light with it, as you heard; one external, enlightening all without us; and the other internal, enlightening the mind and soul of a man. In darkness there its, 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 its open to devour them, they do they know not what. And Secondly, In darkness There its great uncomfortableness: The Scripture expresseth misery, and gloomy calamities, under the name of Darkness; and certainly the life of every unconverted man, its a very uncomfortable life; for though he may have carnal, transient pleasures, like the blaze of thorns, yet he hath no enduring joy: The very name of death and a day of judgement, its like Belshazzars' Handwriting 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 man's steps; he knoweth how to live, how to dye; he knoweth how to abound, how to want: The word of God being his Counsellor, giveth him wise, safe, and holy counsel; and hereupon he its never confounded, he its never fallen into the pit, unless when he forsakes this light: And than for the second effect of comfort, they are called To rejoice, and again to rejoice, Phil. 3. 1. they are called To peace with God, Phillip 4. 4. to serenity in their own consciences, like the upper Religion that its not disturbed by any Meteors; insomuch, that it its both a sin, and a great dishonour unto our holy calling, for a godly man to live in discouragements and dejections: It's 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 profaneness and ungodliness, to live 2. From ungodly to holy lives. 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 its partaker of this Divine Calling, that still walloweth in the filthy lusts of sin. O than what terror should this strike into every profane man! If I am thus ungodly, I am not effectually called; if not called, I cannot be justified, I cannot be glorified: How than dare I live as I do? hath God called me to live like a beast? its it not said, That we are Saints by calling, not wicked and ungodly by calling? O shame and confounded thy soul; saying, Where hath God called thee to lie, to swear, to be proud, covetous? 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 privilege; therefore thou shouldst always reflect on thyself, saying, How doth this agreed 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 its to make myself a monster, and spiritually deformed. Thirdly, God's call its from all our former ways of idolatry, superstition, or false 3. From false worship to true. 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 converted from serving their dumb Idols: Thus Abraham, God calls him from his own Land, a place of idolatry, to serve him. God's people are called To come out of Egypt and Babylon, that they might worship him according to his own way: The Church's name its Ecclesia, A company called together to serve and worship 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, its 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 glorify him, which its manifestly done by a sincere, pure worshipping of him: It's strange therefore that people should be no more inquisitive about God's pure worship, wherein it consists; not to dote upon, or affect customs and traditions of worship, but to look for the institution and command of God. Fourthly, It's a call out of the world, and all things therein, to the enjoyment 4. Out of the world, to enjoy God. of God, and applying ourselves only to him: And herein lieth the excellency of this call. All the world lieth in wickedness, their principles, actions and ends are all wicked; now God calls us out of this Sodom, out of this Egyptian darkness, to enjoy him. Hence pure Religion its said to be, In keeping a man unspotted from the world, James 1. 27. that expression denotes, That the world, and worldly things are like pitch, there its a readiness to defile, to pollute; and a godly man labours 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 renewing of the mind, that we may know what its 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 its by a Divine call and power: As precious stones, though their materials are of the earth, yet the precious nature they have, its only from the heavens; as the clouds, though they be vapours arising from the earth, yet they fly up to heaven, and follow the motions thereof: So it its 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 its not only 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, its 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 privileges are heavenly privileges, not worldly. Art thou effectually called? herein it will discover itself, if thy heart and affections be set on heavenly things, where God and Christ are, who are the beloved of thy soul: It's not enough to cast of all the noisome rags and menstruous clothes of impiety, but to throw away all burdens, and any heavy weight that may hinder thee in thy race to heaven: The Apostle supposeth this, when he prescribes us such a spare diet upon these things: They that marry, must be as if they married not, 1 Cor. 7. so they that bvy, 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 than, 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, its the Devil possessing earthly men. Consider, that God hath called you to enjoy himself, to be made one with Christ, and to have communion and fellowship with him: O how should this sun put out the stars; this Manna, that Garlic. Fifthly, This calling its from a state of quietness and security in the world, to a 5. From a state of quietness, to a state of affliction. state of trouble and affliction: The very calling of a Christian, its 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 unto 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 Christ's; and again, He that will be his disciple, must take up his cross, and follow him; this Christ admonisheth aforehand: That as the Devil enticeth 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 than, 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 sufferings, that it must not be for any fault or imprudence in ourselves, but merely out of conscience to God, so that we suffer wrongfully in all we suffer; he tells them, This its acceptable unto God; And hereunto we are called; observe that, to unjust and wrongful sufferings he its called: The Scripture useth an equivalent phrase, Hereunto you were appointed; yea, God from all eternity did predestinate us to be conformable unto Christ in his sufferings; therefore as our Saviour saith, Let every one that sets out against the world and the Devil in Christ's 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 object for Christ's sake? than 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 tendered to be Disciples, following of him, because he knew what unsted fastness and unfaithfulness was in their heart. Now as this hath some disheartening in it, that while we lived slaves to our lusts, all things were quiet, and we lived secure lives; but since we gave up ourselves 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 encouragement in it. And Lastly, This holy calling its from a state of danger and misery, to a state of blessedness 6. From an estate of misery, to a state of blessedness. and happiness: God doth not only call us out of the sinfulness of the world, but also all that wrath and vengeance which its 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 its to fall 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. O than, never think much to be called out of this Egypt, this Babylon; for its God's 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 than consulting, How shall I part with these pleasures, these profits? How shall I departed from the custom of evil doing? for its a mercy to be snatched from them: O say rather, How can I endure those everlasting burns? In the next place, let us consider, what Epithets or Properties the Scripture gives this calling. And What Epithets or Properties the Scripture gives this calling. 1. First, It's 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 merely of his pleasure; therefore its in the passive sense, we are called, viz. By God; its never said, We call ourselves; and withal, it being a calling according to God's purpose, it supposeth the sure and powerful 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: O than let this take thee up, as it were, into the third heavens, let it mightily rejoice 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 kindness to thee, when thou couldst not desire or beg for such a mercy: It's no wonder that Paul doth often run out in large expressions concerning God's Love, his Predestination from all eternity, when he hath occasion to praise God for the calling and conversion of any in time; for this its to trace the stream, till we find the wellhead: This its, as it was with Ezekiels' waters, to go from waters that rise up to the ankle, at last to that which will cover the head: What can than be able to discourage the heart of a godly man? what can disquiet? Here its 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, It's an holy calling▪ This its a frequent adjective; so that there its nothing in this calling, but what comes from an holy God: The matter of it 2. its holy, and the end altogether holy; insomuch, that all profane, 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, its to be proud, covetous, profane, malicious? its this to be a Saint? O how should our bowels roll within us, to see how God its dishonoured, his Laws are broken, and that by those, who glory in the call of a Christian! O 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 mind, holy thoughts, holy affections, holy eyes an holy tongue, an holy body: Thy calling being thus an holy calling, all within thee, and all that floweth from thee, should also be holy. Thirdly, It's an heavenly calling: Whether you do regard the efficient cause, 3. God from heaven calls to these dry bones to live; if the matter of it, it its 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 privileges are heavenly, pardon of sin, assurance of God's favour, 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, It's an high calling, Phil. 3. 14. The Apostle there compareth himself 4. in the progress of Christianity, to one striving and running in a race; there should be no dulness no wearisomeness in this way: now as in those race, they who judged sat 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 godliness; so that thou art to hear him from heaven, calling thee to press forward, to think nothing its yet done, as long as so much remaineth behind; and if they were so earnest for a corruptible crown, how much rather should we for an incorruptible? Lastly, It's a calling dispensod in a very contrary way to human expectation; which makes that Doctrine of Congrua vocatio to fall to the ground: You see 5. 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 confounded the wise: Herein God 1 Cor. 1. 26. 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 implieth some: Julian objected against the Christian Religion, That they were Maids and Nurses, and Eunuches, 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 loss? Doth he offer thee any wrong, when he invites thee? He calls thee from a dungeon to a Palace, from hell to Heaven, from slavery to liberty, and yet wilt thou refuse? O thou art a man of no reason, no consideration, no faith, else thy heart would echo presently to Gods Call! O consider that as God hath this gracious call inviting thee; so he hath dreadful terrible calls for those that refuse him! The Scripture tells of God's calling for a Famine, of his calling for a Sword; God calls for Judgements as well as for Mercies; He that calls 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 Effectual 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 Predestination, 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 rejoice 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 less than may men rejoice in being rich, honoured and blessed 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 than, Wouldst thou know whether thou art inwardly called, as well as outwardly, 1. than examine thyself in thy real answer and obedience to it; For to be called according to God's purpose, its to have the event accompanying it. God no sooner calls but they hear. What God bids them do they do, what God bids them forsake they forsake. O 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 confusion hath sin cast men, they are commanded to live holily, but o the profaneness! God calls them to purity, but o the uncleanness! Thus in stead of answering, there its the contrary disobedience, God looks for grapes, and behold wild grapes. Think not than it can be well with thee, that there are any hopes of thy Justification o● Glorification, as long as thou stoppest the ear against God's call: if effectually ●●lled, thou wouldst cry out, Speak Lord, for thy servant heareth; when God gave Abraham a call and command to sacrifice his only Son, he riseth early in the morning, and can lay his kinfe to the very throat of his only child; Even thus when God commands thee to mortify such a sin, to crucify 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 than ever he loved her: O, he crieth out, I must either part with God or sin, I must either leave Christ or this lust, I cannot keep them both together, and than with much zeal and detestation, he casts away his beloved transgressions, God than careth not for thy formalities, thy compliments, thy duties, but its thy obedience ready? God calls thee to love him, to hate sin; Its this command obeyed? Obedience its better than Sacrifice: Didst thou obey God in giving over thy swearing, thy drunkenness, thy lusts; This would be more acceptable than ten thousand Sacrifices, or outward duties of Religion. Even the very inanimate creatures have obeyed when called upon, as when the Prophet cried, OH Altar, Altar, hear the word of the Lord, and it rend in pieces; but thou continuest obstinate. Secondly, The effectually called, they do carefully observe and watch against all those contrary calls, that would turn them out of the way: For you must know as 2. God hath his voice calling; so sin and the devil they have their sweet Syrenian Songs; They have their calls also, one calls one way, the other a contrary way. Solomon tells us of wisdom, that its, Godliness uttering her voice in the streets, crying aloud, Pro. 1. 7. To the simple and unwise that they get understanding: and than again he tells 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 charming never so wisely, because it's for his destruction; so much rather aught we to close up the ear against all those sweet allurements of sin, and temptations thereunto: Ulysses his companions were all turned into beasts, (as they feigned) because they would drink of those enticing cups, and harken to the Syrenian Songs. And therefore men are degenerated into all lusts and beastliness, because they harken 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 destroyed; now than the truly called ones, they stop the ear against the world, against carnal wisdom, and harken only what God saith, what the Scripture saith. It its many times the profession of a Christian; O if I could but know when God calls to me! If I could but understand his will what he would have me to do, than I would run after him; now there its no such way to find out God calling of thee, as to bid all carnal reason, all fleshly consultations stand aloof of. If a man would see the true representation of his face in a glass; he must wipe of all the dust and filth, and so if thou wouldst discern God's calling of thee from all other false calls, be sure that earthly considerations be not laid in the scale: Thus Paul refused that consulration which flesh and blood proffered him, Gal. 1. 16. and so Christ bid Peter, Departed for he was a Satan to him, Mat, 8. 33. an adversary to him. Thirdly, He that its effectually called, its careful to walk in a worthy and beseeming 3. 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, its to look to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod decet, what its fitting and becoming him. Those actions are beseeming a child which are not an old man; men of better breeding have a suitable deportment: And thus it its 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 slay? Thou shouldst than 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 its nothing should so confounded and a shame a man for all sinful and ungodly ways, as that they are not suitable 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 thyself (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 thyself like the vilest of men to day. Do than things that are beseeming your calling, that are a grace to it, that may bring an honour and a glory to it in the eyes of the world. Shall the Sun sand forth no more light than the dunghill? Shall a Rose smell no sweeter than 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 committed such outrageous wickedness on the Sichemites, You have made me to stink before the inhabitants of the Landlord. Thus also mayest thou say to all unmortified affections, uncrucified lusts, You have made me to stink, to be loathsome and abominable before God. Therefore above all things look to this, that your conversation 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 its effectually called, doth always desire to go after God's calling of him: For as in Philosophy, we are nourished by those things we at first consist 4. of, Thus it its here. By what means at first we come to be holy, to be godly, viz by God's calling of us, we did not harken to other calls. So it its still in our progress. God still calleth us by his Word to every duty, to avoid every sin, and herein we follow God. O it its admirable wisdom in all things to consider what call we have! Those servants are blamed for their rashness, and not commended for their forwardness, 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 signify what he would have his son to do; so it its 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 God's calling, doth still look after this Star to guide him. He that undertaketh any thing, doth any thing without God's calling, doth as the devil tempted our Saviour, Set himself upon a pinnacle, and throw himself headlong. For this its the only support and encouragement under any assaults, that all its done in obedience to God's 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 than as at the first our spiritual life came by a divine calling, thus the progress also its by God's calling; we do not iutrude ourselves, we go not before we have a command, we harken to what God will say; and hence it its 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 its it especially in doubtful things, and where the Scripture hath only general rules, and not particular determinations, to distinguish the voice of God from the voice of Satan, 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 its than a sure and good sign of a called person, in all matters, specially of great concernment, to regard God's calling, whether it be to do or to suffer: whereas wicked men they never attend to God's directing of them, God's 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 its effectually called its greatly thankful even to astonishment 5. 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 its the great duty he studies; O how shall I be thankful! and the Lord enlarge my heart to praise him! What am I that God should call me! O, Why its my Soul so barren, so straightened! Why do I not run all over? Why doth not my heart boil within me? Thus a man partaker of this heavenly calling its affected; See the Apostles aggravation of God's mercy herein, 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 ravishing 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 calls me from sin and danger, from all that eternal wrath I was obnoxious unto; and therefore Bless the Lord, OH my Soul, and let all within thee bless his holy name. You may observe the Apostle Paul's disposition, when he hath occasion to speak of God's converting and calling us out of the former lusts of sin he lived in, he its so transported that he never satisfieth himself with a thankful remembrance thereof; Wherein men are affected, and what they accounted extraordinary mercies, there they will always be speaking; Their Meditations are sweet and burning about it. So that it its a sure sign thou wast never yet effectually called, if thy soul many times break not out with joy and thanksgiving herein. Shall outward 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 God's friend, and God's favourite? How should all the afflictions and discouragements in the world be easily subdued, when this consideration prevaileth with thee! Sixthly, He that its thus called according to God's purpose, he its careful not to apostatise or to go back again into that course of sin and wickedness, out of which he was 6. 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 bodily out of Egypt, not in their affections and heart, when they so desired to make themselves a Captain, and to return thither again; yea when they loathed that admirable Manna, and desired their former Onions again: O it its 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 than if thou hadst never begun to cleanse thyself. Our Saviour hath a notable Parable to this purpose, of a man out of whom a devil was cast, but he returned again, and brought seven worse with him. Mat. 12. 45. O look to this than you who formerly have given some hopes of being called, you heard a voice within you, saying, Do no more such abominable things. You begun to pray, to weep, to be greatly affected; o the conflicts that your souls formerly felt, but now all streams are dried up, you are as barren, as profane as ever! Know to thy terror and trembling, 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 its sit for the kingdom of Heaven: Our Saviour did always 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 its truly called doth stand immoveably like a rock, Like Mount Zion that cannot be removed; and indeed there its great reason for it, Can he be better than he its? 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 sweetest honey of any of his sins? But at God's right hand there are rivers of pleasure for evermore. Lastly, He that its thus called doth keep up his heat, and comfort himself with that hope of eternal life, and glory to which he its called. Hence Paul saith, He presseth forward for the mark of his high calling. As a man in a race attends not to any Phil. 3. 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 becomes of wicked men's hopes? they place their hopes in outward greatness, in outward power, in outward glory; now these perish like the grass of the field: When Death comes, when Judgement comes, than all his hopes perish: but the righteous hath hope in his death; and it its 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? O it its much that every wicked man doth not tear himself, and roar out with horror, I have no hope! God its 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 its laid up no hope for me. Go than and conclude with thyself, I have no hope as yet but about worldly things: O miserable man that I am! There its but a step between me and death, between me and hell, and yet I look not out; but when thou art called, than thy hopes will surely be established. Use of Exhortation. Are the called of God thus qualified? than what matter Use. of Lamentation its here, to see so few such among the number of those that are outwardly called? Where its 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 its the man that doth this? Now the truth its, the tempations of sin and the world, they call so violently, so pleasingly the contrary way, that it its no wonder if so few follow God. But to persuade you to refuse these dalilah's always tempting of you, Consider first, What sin and the world calls you to, ●s i● not to those ways that end in death, in hell? You will see your folly, when you find it too late, when the arrows of God's anger have darted through your Liver and Heart, than you will howl and cry out; O 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 than 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 torment will endure for ever. OH Atheists, if we believe not these things! And o fools and mad men, if when we do believe them, we labour not to escape them! As Saul spoken about David, Can the son of Jesse (saith he) make you great or honoured. why than do you follow him? O remember, Can the devil, can the world make you for ever blessed? Can they put on robes of glory? Doth not God only 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 (Brethrens) how that not many wise men after the flesh, not many mighty, not many noble are called, etc. THe Apostle at the 18. Verse, gins an excellent discourse about the manner and way which God taketh to convert and save men; for whereas the eye of reason doth look for some Wise, Eloquent, and Externally glorious manner; the Apostle showeth, that God taketh the clean contrary way, by that admirable position, verse 26. to be engraven on all our hearts, and which its of daily use, both in Religious and Civil Affairs, The foolishness of God its wiser than men; and the weakness of God stronger than men; the Apostle calls the foolishness and weakness of God, that which in human thoughts and respects its so: Now he considers, that the things of God, which have this outward despicable appearance, yet have glorious operations; whereupon the Apostle amplifieth this transcendent method of God, as in the manner of preaching 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 imperatively, See and take notice of your calling; which way soever you take it, it amounts to this, That God's calling of men from a state of sin, to grace, its 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 glorify the Wisdom and power of God: But this much more; and that which the Apostle doth especially take notice of in this Text its, the persons whom he hath called, and they are described, first, Negatively, than Positively. Negatively, Not many 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 its a serious consideration, to shame and confounded 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 calling and choosing all one, because they necessarily agreed, as the cause and effect together, Election and efficacious calling follow one another. Lastly, the Apostle instructs us about the end of God's dispensation in all these things; and that its twofold; 1. To confounded the wise, and to bring to naught the mighty things that are. 2. Which its a consequent of the former, That no flesh should glory in his presence; that none may say, It was his power, wisdom, or any human excellency that did thus advance him, but God's grace only. Let us first consider the introduction, You see, or, See your calling: And observe, That God's calling of us, its worthy of many serious and fixed meditations. It's like Tapestry folded up, which when opened, makes a glorious show. If Observe. the Queen of Sheba had her spirit faint within her, with admiration of Solomon's 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 its, the excellent works of grace, which are the Kingdom of Heaven; and the Gospel, which its the instrument of these; they come not as In respect of the invisibility of it. great Kings and Emperors to a place, with a great deal of pomp and ostentation, to say, Here it comes, and there it goeth; but it its after a spiritual and invisible manner; 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, Its not this the Carpenters Son; And he was accounted of no reputation: Even so it its 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 its he that its not offended at me; so also, blessed its he that its not offended at the way and manner of God's calling: But now let us go into this Temple, and behold the wondered works of God. And First, The grace of God itself in calling any, though never so few, its with heart and mouth to be always acknowledged: God who had his only 1. 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 pinnacle of admiration. How often do you see Paul gathering up this manna, and every day, like a true spiritual Dives, he fareth deliciously upon comfortable meditations, sometimes the grace of God, sometimes the richeses of his grace, sometimes the unsearchable richeses of his grace: O how unexcusable are the people of God for their unthankfulness, dulness, and unbelief in this particular! 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, OH Lord, my heart suffers violence 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 only mercies themselves, but the times and seasons of them, are wisely ordered 2. Meditate of the time and seoson when God calls. 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 matter of consideration; he that its called betimes, he may consider God's goodness to him so early, that God thought on him so quickly; he might have go on and provoked God, carrying guilt and a sadded conscience, even to the very grave: He heareth others cry out, OH Lord, it troubleth me I loved thee no sooner; O 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 its called at the latter end of his days, having the guilt of many sins upon him, he also may be quickened to glorify God, that he would not despise him for all his rebellions, that he would not remember all his unkindnesses, that such a long and old enemy of his should be taken into favour: 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 its 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 than thy thoughts of kindness were to me: O think on these things! what, its 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 who'll man. Thirdly, The persons whom God calleth: They afford many considerations; As 3. The persons God cal●ls. I, The meanest. First, They are the meanest in outward condition: If you read the Evangelists, you shall find, that the greatest part of persons called, were of no pomp, no noise or fame in the world: Though the material Temple was bvilt of precious stone, and excellent wood, and adorned with gold, whereby it was the magnificentest wonder in the world; yet there its 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 only in heavenly things, but even in the Government of the world, he hath many times shown such remarkable passages: Joseph a contemptible prisoner, hath his irons taken of, and he its admitted to the greatest honour 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 offscouring of the world: Take heed than, that as the Pharisees looked for a glorious Messiah, 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: O the wisdom and goodness of God how unsearchable his ways? those who have scarce clothes 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 honour have all the Saints. Secondly, Consider also, That the persons called, are many times the worst of men, great and heinous sinners: As they are the meanest for their external condition, II The worst. so the worst for their Moralities, that all the world may be convinced, and say, It was not such a man's goodness, his ingenuity, his honest endeavours, his willing desires, but God spoken unto him, while wallowing in hit blood, To live. The Pharisees, who gloried in an external strictness, and knew no further than an outward godliness, did upon this consideration, labour 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 contemptible 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 profane and open sinners, did sooner obtain the kingdom of heaven, than those civil, moral men; and if you diligently eye God's way, you shall find 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, than such who say, They are full, rich, and want nothing; their own righteousness, their own goodness, their own self-sufficiency, its that which beareth up their hearts; and being thus who'll in their own apprehensions, they seek out for no physician: O its worthy of our serious consideration, to take notice of how many thousands are forsaken and passed over by God, who are persuaded all its 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 find them all contented in themselves; there are no groans for Christ, there are no pant for a Saviour; there are no restless and unquiet complaints of the soul, O who will ease me, who will clothe my nakedness, who will satisfy my hungry soul! O that this truth might burn like fire; you that have the best thoughts of yourselves, are, it may be, in the worst condition; you that have no trouble, deserve to have the greatest; you that eat, and drink, and live without any inward checks of conscience, have the greatest cause to fear and tremble: O think, God doth not use to call such self-flatterers, such self-righteous men as I am: Who its further from the Kingdom of heaven than I am? Thirdly, God calleth such men that have the lest worldly abilities and sufficiency; III The foolishest which besides their external meanness, makes them more contemptible; that the Apostle meaneth by the following phrase, Not many wise after the flesh; that its, not such who are endued with Political wisdom in human affairs; those that have wisdom to rule and manage the affairs of this world, are many times very ignorant fools about heavenly things: The children of this world are wiser in their generation, than 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 than they do. Lastly, This its no mean thing to observe in God's effectual calling, That he IV. The fewest. chooseth the fewest number of mankind: 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 its 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 mankind that shall be saved, should be no more than 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 man's 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 called 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: O 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 mankind, in their desperate and undone estate; it its enough for us to acknowledge God's sovereignty herein, with fear and trembling. So than, hath God called but few? how possible its it for thee to be none of that small number; 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 God's effectual calling of his people. Use therefore of Exhortation, To take notice of the ways of God herein; Use. it hath been the Rock that many thousands have split themselves at, they have not wisely considered of this: What its 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 security, blessing themselves, saying, If death comes, if sickness comes, it shall go well with them; all its 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 scarecrow, 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 its 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 God's calling, they look that Christ's 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 determined a clean contrary way. When John sent to Christ, to know whether he was the Messiah or no, he returneth this Answer, The blind are made to see, the lame are healed, the poor receive the Gospel, and blessed its he that its not offended at me. Prejudices and carnal cavils against godliness, are the destruction of many thousands. Now it we will wisely consider of God's calling his people out of sin, we shall attain to these notable Instructions: First, We shall never judge ourselves happy by any external greatness; and the Summum bonum, which human wisdom pitched upon, will be found sometimes Magnum malum, an hindrance of that which its the greatest good indeed; yet when will the world be persuaded otherwise? How contrary are God's 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: O you, that have these external advantages, fear they be not spiritual disadvantages! Little cause there its to boast of these, if thou knewest all; These are the bunches in the Camels back, these are the snares to thy feet, the millstones about thy neck: Be than 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 lest burdens: O judge nothing 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 Use. 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 mouths of men, that there may be no boasting, That none should glory in his presence? Humility and thankfulness its beseeming 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 its his very end why he layeth aside all human glory, that he himself may be magnified. Thirdly, From hence learn, never to despise things, because outwardly weak 〈◊〉 and vile, no rto be too confident, because they are great and potent; for you see its God's way, To make things that are not, to confounded 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 only 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 Properties 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 its that which its 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 Country 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 quality, Not many wise, 2. By a restriction or limitation of this wisdom, Not many wise men after the flesh. Now wisdom after the flesh may have a twofold sense; as flesh hath, 1. That which its earthly, corrupt, and sinful craftiness, which the Scripture in many places speaks against. 2. For Human civil prudence; as flesh its sometimes used for man, denoting indeed weakness, because not God or Angel, but not sinfulness: And this political civil prudence, its 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 Daniel God chooseth some wise men its noted for a wiseman, because Tyre its reproved for her foolish confidence, thinking herself wiser than Daniel, Ezek. 28. 3. and Heman, that made the famous Psalm of one troubled and afflicted in conscience, distracted with the terror 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, only he names one part of the distribution, A wisdom after the flesh, the complete sense its this, There its an heavenly wisdom, a wisdom after the spirit, highly esteemed by God, which all that are called do partake of: And there its A wisdom after the flesh, in an earthly, carnal, and worldly manner, when Of the wisdom of the flesh, and wisdom of the spirit. men savour 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, jer. 4. 22. I purpose to speak something largely to this head; for godliness its reputed of, as folly, madness, and simplicity; and fleshly or crafty practices, or sublime and high reaches, these are judged the only wisdom in the world. Let a man set upon the powerful way of godliness, let him endeavour to walk uprightly, not conforming himself to the present course of the world, he its presently branded for an unwise man; he immediately looseth all his reputation: As Tertullian 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 its that which its an employed Doctrine by the Apostle; Observe. That there its 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 its after the spirit: Though you call a man able to transact matters of great importance, who its apprehensive of the times and seasons for all things to be done, a great wise man; yet there its a wisdom far transcending all this; and that its, in heavenly matters, to know how to walk in a pleasing way to God, and at last; to partake of everlasting happiness by him: The Theme 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 strictly, 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 knowledge of any Arts or Sciences. But I shall speak of wisdom, as the Scripture useth it: And First, It its taken for original and substantial wisdom; and thus God its said To be the only wise God, Rom. 16. 27. Why art thou repining and discontented at the hand of God, though never so heavy on thee? God its the only wise God; none hath wisdom but he? And thus Christ its often in the Parables called Wisdom; he its the increated wisdom; and as he was the Mediator, the treasures of wisdom were hid in him. Further, in the Scripture, wisdom its 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 skilful Pilot, to govern the ship of the Commonwealth committed to his trust. Sometimes wisdom its 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 godliness, 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 its discovered: And First, It's not acquired by study, and experience, and a prompt quick nature much working with these, as human prudence its; human wise men are both born and 〈◊〉. Wherein spiritual wisdom its discovered. made so●born, because all the book-knowledge & consulting with those dead counsellors, cannot produce wisdom, if a man have not a dextrous inclination thereunto, yet an apprehensive nature without those helps, proveth also very insufficient: Now this heavenly wisdom, it was neither bred in our bones, or acquired by our endeavours, but it comes from God only: If any man want wisdom (saith james) let him ask it of God, who giveth to all men liberally, James 1●5. and therefore its called Wisdom from above, james 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 than, 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 its the word of God: The Scriptures are able 〈◊〉. 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 child of God deriveth all his wisdom from the Scripture: 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 Condition, for which he may not fetch Divine rules from thence? Thus in Deut. 4. 6. a place alleged 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 than we can: O than take heed of leaning to thy own understanding, of harkening to carnal counsel, against the word of God; for what that bids thee do, and what that bids thee foroear, thou wilt find to be the wisest counsel that may be. Our Saviour saith, What will it profit a man, to win the who'll world, and lose 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 thyself so wise in this, thou blessest thyself, and applaudest thy own wisdom: O remember, God's word its wisdom, he its a wise man, that thinketh and believeth, and practiseth accordingly. Thirdly, Wisdom from above, its seen in the discerning and judging of what are the most excellent things: What its true, and what its false, what its good, and 3. what its evil; what its to be embraced, and what its to be shunned, Sapiens est cvi res sapiunt prout sunt, He its a wise man, to whom things are represented and perceived as they are. That its a distempered palate, which judgeth the most sovereign and excellent meat bitter and loathsome: It's a great glory attributed to the spiritual man, The spiritual man judgeth all things, and he himself its judged of no man, 1 Cor, 2. 14. A spiritual man, so far as he its spiritual, its endowed 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 deceitful or dangerous to him: If the very beasts have a natural instinct to difference that which its good to them, from that which its 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 poison, who desperately woundest 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 its either a fool, or a Physician; its certain, every ungodly man its a fool, and no Physician about his soul; he knoweth not what its good for him, he doth not wisely consider what its for his advantage, and spiritual welfare: Give me (saith he) that which its pleasant or profitable, though it damn me. Fourthly, True wisdom lieth in propounding a good and happy end to a man's 4. self, the enjoyment whereof will make a man indeed happy: The ultimate end of a man, its that wherein his happiness doth consist; now we read, even among wise men, how much this hath been disputed; some placed it in richeses, some in honours, 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 its their God, who mind 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 than, consider with thyself, its the great part of wisdom, to propound some end to ourselves in all our actions, otherwise we act irrationally: It's the first question in good Catechisms, What aught to be the chiefest and highest end of every man in this life: Hence, as Aristotle in his Moral Philosophy, doth first treat of the end of all human actions as the chiefest thing, and if that be not first determined, we shoot at rovers: So some Divines say, because Divinity its wholly practical, we must first inform, what its 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: Its it than 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; than art thou a wise man: But OH the folly and simplicity of most men, who have no greater ends, than to be happy and glorious in this world! and although experience teacheth them the vanity of richeses, the uncertainty of honours, and the Tragical ends of all earthly greatness, yet they are resolved for no other course: O that you who read the Bible, profess yourselves Christians, acknowledge a day of judgement, believe a resurrection of the dead, should yet be bowed down to these earthly things! OH 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 its happy, but in proportion to its ultimate felicity: Show thyself a rational man; To what end do I labour and weary myself all day? What its it that my soul would have? what doth it desire? Can any thing but God satisfy 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 its vanity; the Lord only 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 its a great part of wisdom concerning means, as well as intention about the end: Now as God, and the seeing of him, its the only end, thus godliness and holiness its the only way: See you a man studious of godliness, careful not to sin or to offend God; this man its 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 its so often called wisdom, and The fear of the Lord. by which men departed from sin, and dare not offend him: though accounted a foolish precise thing, yet its the beginning of all wisdom; Who than its a wise man, and a prudent? even such an one who chooseth those ways, and its diligent in those actions that make for eternal happiness: O if thou couldst leave of those pleasures of sin, if thou couldst pray more frequently, reform more studiously, thou wouldst find 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 wherein its that seen? By redeeming the time, because the days are evil: O thou art than 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 its thy spiritual folly and imprudence to thee? He its accounted the wise Merchant, that takes the seasons and opportunities for his traffiquing: And thus it its for heavenly things; there its a season and opportunity, which if thou neglect, which if thou let pass, it may never be recovered again: This its called wise to do good. Secondly, This circumspection, lieth in the avoiding of all the temptations of sin and Satan, which are very subtle; 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 watchfulness, signified by those eyes, did presently biggen into a great Dominion: Thus even a godly man its 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 temptation of Satan, its a pit and snare to entrap him. Seven, Wisdom consists in foresight and providence: To look to present pleasures or present advantages, not considering the future, its a part of a fool: He its blind, not able to see afar of, saith the Apostle, 2 Pet. 1. Hence the life of a Christian its compared to Watching. A Watchman on the Tower, its able to discern the Enemy a far of approaching: Now this foresight consists in two things: First, To prevent after-repenting, that will be full of horror and perplexity, 1. 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: Insapientis 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 than that its wise, looks upon sin and the world, as one in hell would look on them, with amazement and astonishment, endeavouring to fly from it. Secondly, Foresight lieth in attending to our latter end, that the present time 2. quickly flieth away: O that my people were wise, saith God, that they would remember their latter end, Deut. 32. 29. This its heavenly wisdom, to consider, that the present pleasures and advantages will immediately dye: The time its 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 account, are for the time bitter, yet they will make for thy future good: OH than how foolish and brutish are the greatest part of men! they never consider what will become of them, when dying, when standing at God's Tribunal: O they think not what confusion will be on their faces, to see themselves cast into utter darkness, when others are received, to be commanded to departed, as those that are cursed, into everlasting fire. Thirdly, Herein lieth provident wisdom, to forecast for eternity, that we may 3. be happy for ever: Alas! no man's happiness consists in enjoying the great and glorious things of this life; no more than the Malefactor in the prison, that fareth deliciously, may be called an happy man, when he its immediately to be called out to the place of execution: Yet who can ever persuade the world, that there its any other wisdom, than to get the good things of this life? Give me to day (saith the profane man) take thou to morrow; give me this life, take thou eternity. OH beasts, rather than 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, OH Eternity, eternity, to be with the Lord for ever, or the Devils and damned for ever: O this for ever, what an overwhelming word its it. Use of Instruction: Who its the true wise man? not a man of the greatest Use. parts, of the greatest reach and craft; but one who its made wise by God, hath the Scripture the rule of his wisdom, and performs all those forementioned acts. This man its more wise than Solomon in some respects; yea, if all the learning and prudence of all the men in the world were put into one man's head, yet without grace, he hath not so much knowledge and wisdom as the weakest babe in Christ: O when all accounts are cast up, and there will come to be a final decision of all things, than all the world will see, who its a wise man, and who its a ●ool: Thou mayest lay thy car to hell, and harken how the damned roar out, O 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, than their wisdom will be published to all the world. SERMON CV. Wise men after the flesh characterised, and (by God for the most part) rejected. 1 COR. 1. 26. Not many wise men after the flesh, etc. YOu have heard of a wisdom secretly implied by this distinctive expression of the Apostle, Wise men after the flesh, viz. That there its an excellent heavenly wisdom, which its a wisdom after the Spirit. And this its indeed the true proper wisdom. Human wisdom, like the Glow-worm, may 'cause some lustre in the night; but heavenly wisdom its like the Sun, glorious at noonday. Now concerning these earthly and carnally wise men, see the dreadful dispensation of God's 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 loose two, viz. their soul and body. The world's wiseman at the day of Judgement will be God's fool. Observe than, That wise men after the flesh, though of great repute in the world, are for the most Observe. part rejected by God in respect of eternal glory. The Devil at first made use of the Serpent to deceive mankind, as being more subtle than any beast of the field; but God he takes the foolish things of the world to confounded the wise. That as our Saviour in another case said, That which its highly esteemed amongst men, its abominable before God; So it its here, That which the world magnifieth, which it adoreth; its cast away as refuse and dross by God. Those things which the world reverenceth as Idols of gold, God many times makes firebrands in hell: So greatly do God's thoughts and man's differ. To open this let us consider, What are the Characters and Properties of wise The characters and properties of wisemen after the flesh. 1. They relish only worldly things. 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 heavenly things. Sapiens a Sapore, because he finds a taste and experimental sweetness in the object he its conversant about. Now as the heavenly wise man he finds a sweet relish in heavenly things, as you see by David's 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 inferior comforts: As David saith, Thou hast put more gladness in my heart, than they have had when their wine and oil increaseth, Psa. 4. So these have more joy in the increase of their profit and pleasures, than in any Ordinances or religious Worship of God: As David saith, His soul breaketh for the longing it hath always 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 than would have a true description of the worldly wise man, it its eminently in this, He hath a delight and sweet savour in the enjoying of all fleshly lusts. He finds no delight in God, no sweetness 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 meadows, but in dirty and miry places; so neither doth the fleshly wise man take any joy in the acts of Religion, he knoweth not the meaning of the sweetness and excellency of any grace, but its 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 mere Idiots and very fools. O they will one day see their madness! Can I tell the way to grow rich, and not the way to Heaven? Can I tell how to save myself here, and not to save my soul hereafter? O than be ashamed all you who have knowledge and parts about worldly things, but stark ignorant men in matters of godliness. Secondly, Wisemen after the flesh as they savour only the things of the flesh, so 2. They have an incurable enmity to the things of God. they have an irreconcilable enmity to the things of God. The more fleshly wisdom and human craft a man hath, the more wretched enemy and adversary he its always to what its good; they are the great politic wise men that do most abhor and scorn Religion. Thus the Apostle Rom. 8. The wisdom of the flesh its enmity against God; what a brand and black infamy doth this Text cast upon all subtle wise men; Their wisdom (that which they boast of, they glory in, the best they have, which the world admireth them for) this its enmity, not dislike, not distaste or averseness, but enmity the highest degree of opposition; and enmity in the abstract, nothing but enmity: There its not a crumb or a drop of any love or compliance with the things of God. That as the Serpent, though a wise creature, yet its 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 against godliness; they have craft but to oppose godliness: So that many men would have had easier condemnation at the day of Judgement, if they had been fools and mad men, rather than such wise men; better thou wert a man driven out of thy wits, raving and talking thou dost not know what, than to be so advisedly and deliberately opposing of the ways of God: OH than consider, whether the more wisdom and the more parts thou hast, thou art not the more atheistical, the more crafty adversary to what its holy. Whether that be not the only obstacle, why thou dost not submit to the ways of God; Thy lusts do not hinder thee, thy profaneness doth not hinder thee, but thy carnal policy, and thy fleshly wisdom, because godliness its a way of self-denial, of danger and opposition in this world; therefore thy heart cannot comply with it. Thirdly, The wise men after the flesh they are subtle to invent distinctions and excuses 3. Subtle to cover sin. to palliate and cover their sins. God tells the Israelites by the Prophet, That they dug deep, and did hid their counsels low, covering themselves, but not with the covering of God's Spirit, Isa. 30. 1. This wisdom after the flesh, Adam immediately upon his fall gave a testimony of, when he put of his sin from himself to Eve, and Eve again upon the Serpent. It was Sauls wisdom after the flesh that made him disobey God's Commandment, making fair pretences; And the Prophet Hosca bringeth in the Israelites, who by unjust and unlawful ways 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 Angels, They had fleshly wisdom, as the Apostle calls it, Col. 2. 23. All the evasions, distinctions and palliations that men have either to cover their sins, or to extenuate them, or to make them no sins, are the sole issue of fleshly wisdom; Therefore you are exceedingly deceived, if you think drunkenness, fornication and such sins of the flesh are only damnable; no there its the wisdom of the flesh; There its a fleshly mind, a corrupt mind, which the Scripture makes damnable as well as these. Those many distinctions in Popery about worshipping of Images, which are so subtle that a Papist himself saith, A man must have Ingenium valde metaphysicum that can tell how to understand them, are nothing but wisdom after the flesh. All superstitious worship its a wisdom after the flesh. And as in matters of Religion, so in matters of morality, all subtle pretences, all specious evasions that men have, when they commit any sin, or do any unlawful actions, these are poisoned streams from that poisoned fountain of fleshly wisdom. O than take heed of pleading for thy sins, of distinctions in sinning, of endeavouring to make that lawful which thy conscience tells thee its unlawful! This seeming carnal wisdom will turn at last to horror and despair of soul. Thou wilt than see thou didst but mock God, and delude thy own conscience. Fourthly, Wise men after the flesh they are subtle, crafty and industrious to accomplish 4. Crafty to accomplish their wickedness. all their evil designs, and effect all their wicked purposes that they have contrived 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 Baker's Oven, (Hos. 76, 7.) that its heated, wherein all their mischievous intents are perfected: David often complaineth of such crafty deceitful men, whose tongues were sharper than swords, when their words were smother than butter. The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men that can deceive; they make it their work and business, and they do it with much easiness, because corruption doth prompt them, and the devil its at hand ready to assist them: Glory not than in being crafty and politic to bring about the sinful lusts of thy heart. Thou canst overreach, cousin, deceive others: O 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, 5. Proud. They are swollen bladders puffed up with the empty wind that its in them. He that thinketh he knoweth any thing, knoweth nothing yet as he aught to know, 1 Cor. 8. 2. O it its a great matter to know as we aught to know; now the carnal wise man knoweth nothing as he aught to know; He knoweth not the matter as he aught 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 dross, for the excellency of the knowledge of Jesus Christ, Phil. 3. And the Apostle would not have men glory in their richeses, or in their might and power, yet in this, that they know God; now the wisdom of the flesh doth not enable 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 Commandments, and are refractory under his judgements, not Christ; for none can know him, but such as Paul that account their own righteousness dung, that go out of themselves, as poor, naked and miserable: But alas, wise men after the flesh cannot do any of these. And than for the manner, they aught to know all things two ways: First, Humbly, with sense of their great ignorance, as Agar though so wise, saith, He had not the knowledge of a man, Prou. 30. 23. that he was a beast and no man; Now the carnally wise are proud and arrogant, deserving 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 find 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 its 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 its, when they make us put of the old man, and put on the new; And again, there its the acknowledging of truth after godliness, 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 its to be laid in Christianity, its to cast of 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 world's account, and by our sense and feeling its, when we see our sins, the aggravations of them, the eternal misery accompanying them, and that all this its done by our own madness and folly: O what a fool, what a beast its such an one become in his own thoughts! He could even with Nabuchadnezzar forsake the company of men, and hid himself with beasts, because he hath so greatly sinned against God; such a fool must a man become ere he its spiritually wise; and further he its to become a fool, because all the way of believing, of comfort, of duty, of obedience, he must fetch only from directions out of the Scripture. He its 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 its to become a fool: But o what indignation and scorn its in a wise man's breast to become thus annihilated, as it were! yet our Saviour also doth pregnantly confirm this, when he said, Unless a man become as a little child (Lnk. 9 47.) he cannot enter into the kingdom of Heaven. You see than, 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 Christ's; Thou art too wise to deny thyself, and take up thy cross and follow him. Take heed the devil hath not got thee on a pinnacle, and he will not leave till he hath thrown thee down headlong into hell: O than take heed of self-conceit, of boasting in thy own parts, of leaning to thy understanding. There its more hope of the profanest beast and most ungodly wretch that its, than 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 6. They measure all duties by safety. and his own safety and advantages, are of his privy counsel. Thus because Peter persuaded Christ to avoid the cross, 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 blood: And David when he made the word of God his counsellor: 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 who'll world and loose his own soul? And He that will save his life will loose it. Here you see that he dehorts from this wisdom, because it its indeed folly, and it will prove the greatest undoing of a man: So our Saviour at another time tells them, His Disciple must deny himself, must take up his cross, 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 than he had; What harsh Doctrine than its this to wisdom after the flesh? Will they be persuaded to cut of their right-hand, to pull out their right-eyes? No, they are wiser than so: O than take heed of this devil in thee! for so our Saviour called that carnal wisdom in Peter, run from it, as Joseph did from his Mistress: Say of it, as Jacob of his wicked sons, O my soul, enter not in this counsel! Bid carnal wisdom be go before thou wilt consider what God requireth of thee. Seven, Wise men after the flesh they will choose sin rather than affliction: 7. They will choose sin rather than afflictions. Whereas the Scripture makes the evil of sin infinitely greater than any outward evil; carnal wisdom asserts the clean contrary. O beloved, we should fear nothing but sin! not to be outwardly miserable and undone, but to sin, we should cry out with Joseph, How can we do such things and sin against God? We should pray, Lord, Whatsoever thou wilt keep me from, keep me from sinning: But alas, sin its 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. O the patience of God that causeth not the thunderbolts of his vengeance to strike such immediately into hell: O than take heed of this fleshly wisdom, whereby thou wilt choose to commit a thousand sins, rather than loose the lest 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: O I have sinned in betraying my soul, in betraying my conscience, in betraying the truth of God, unless Faith and Repentance prevent such wounds and blows! Lastly, The wise man after the flesh so lives and order all his affairs, as if God 8; Lives as if God did not rule. did not rule and govern in the world; as if it were of man to order all his own affairs; 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 its that mere carnal wisdom discovers itself remarkably in two things: 1. It trusteth only to outward helps and human 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 only wisdom; in how many places doth God perstringe this? and the Prophet by way of a sharp irrision tells them, Yet God its also wise; They regard no wisdom but of man, yet God its 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 strokes of God, but to be like senseless beasts under God's anger. Use of Instruction. Learn what censure to pass upon all worldly wisdom. Never Use. call that saving of thyself, which its indeed such infinite losing of thee: O pray that God would give thee the true heavenly wisdom which its from above. We may say, This fleshly wisdom its that which sets hell on fire; Take that away, and there would be no hell; as he said of self love, O kill this Serpent that crawls in thy breast! Thou hadst been godly long before this time, but for carnal wisdom. Thou hadst been as forward as any other in the way to Heaven, but for this fleshly wisdom. Thou wouldst not have defiled thy conscience, and go against it, but for fleshly wisdom: O how its it, that after so much hearing and reading, thy sins are not cast away! thy conscience its convinced, thy heart many times trembleth; O it its this carnal wisdom hinders thee! SERMON CVI Reasons why God passeth by Human Wisdom, with the Difference between it and true spiritual Wisdom; Also the Commendation of Human Learning, and how necessary it its 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, God's determination about the later, which its full of admiration and terror. He hath not chosen 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 its, What are the Reasons why God passeth by this human 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? Its not this History famous, that wise men should come so fare, 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 than the wise men. This did wonderfully celebrated the name of Christ; and may not a man say, If God would thus affect all the wise men in the world, would not godliness 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 religion: None of the subtle profound and wise men of the world will venture too fare this way. This I confess its a very plausible pretence, and might have deceived many, did not one example of our Saviour wonderfully confounded such objections, where you may see him wonderfully affected with this divine dispensation, his heart its greatly moved with it; I thank thee, OH 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 public and solemn manner by way of thanksgiving unto God. So than, if this riddle of God's dispensation be unfolded by Scripture-direction, we shall see matter of great praise and joy, not muttering or repining at God's providence. And in this way of God there may be reason on God's part, why he rejects such; and reasons on the carnal wise man's part, why he its refused. And for the first, One eminent and visible reason, why God lets not the destroying 1. Sword, as to the Israelite, but the Sceptre of Grace pass over this wise man, its to teach us that human wisdom hath no merit or causality, yea hath not disposition or preparation to the enjoyment of Christ. For when we see God so ordering it, That not many wise, not many prudent and subtle men are advanced to this crown of glory, all the world seethe it, That it its not human wisdom or prudence, but the mere grace of God that makes the difference. The Apostle doth often inform those that were converted, That it was not for any works they had done, but by grace only: So than, God who aimeth at his glory in all things, that every mouth might be stopped, that no man might say, I had a better understanding, I had a quicker insight than 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, than 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 Plato's, the Aristotle's, the Tully's of the world did God make use of; but Piscatoria simplicitas, the mean things of the world were the fittest way for God to make his own greatness known; and hence it its that by sad experience we see men of the quickest parts, the nimblest wits, the most constant memories, yet to be the furthest of from the Kingdom of heaven. It's God's way, he alone will have the glory, and to him only it doth appertain, and therefore he takes not those who may pled any internal worth in themselves. Secondly, God will hereby teach us; that he doth more regard the lest degree of a 2. true humbly and saving knowledge of him, than he doth all the human wisdom in the world. That as the Scripture calls that tongue, Isa. 50. 4. The tongue of the learned in the Preacher, who its able to speak a word of comfort in due season to a contrite broken heart for sin; So that man its 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 its their proper wise instinct they have; whereby they are able to avoid that which its evil and hurtful to them; so in man, that its his proper wisdom to avoid that which its his greatest evil. Now the greatest evil of a man, as a man, its sin. For he being made rational and after the image of God, and for that glorious end of eternal happiness, that its his proper evil which depriveth him of this, and only sin doth that: O consider than 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 its death, yea this its damnation. Observe what its that which makes a man approved of by God, it its 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 its greater than much knowledge of the sublunary things, but certainly the practical knowledge of heavenly things its fare more necessary than the speculative knowledge of all Arts and Sciences. Let him that glorieth glory in this, that he knoweth God. Do not than boast thyself either of outward greatness or inward excellencies of the mind, for thou art not to be compared to the meanest person in the world, how contemptible soever, that doth in a saving manner know God: This its eternal life to know God, Joh. 17. 3. You cannot say, wisdom, honour, richeses are eternal life. Well, as these may be reasons on God's part, so if you consider the earthly wise Reasons on man's part. man, There its more hope of a fool than of him; His wisdom its like a Sword in a mad man's hand, his wisdom its the continual offensive weapon that he lifts up against God. For First, A man of carnal wisdom its depraved and defiled there where the first motions 1. of conversion should show themselves, and that its in the understanding. Light its first made by God in the new Creature, as it was in the old creature of the world: Now, saith our Saviour, If a man's eye be dark, the who'll body its darkness, Mat. 6. 23. Were it not than that thou art so wounded in thy mind, that it its so fleshly and so corrupt, there were greater hopes of thy Salvation. So than, how necessarily must this wise man perish, whose who'll wisdom and understanding its only to damn himself! His wisdom its against God, all his arguments, all his reason they are against his own soul, against that way of godliness, in which only he can be happy. Aquinas observeth, That faith its more difficult in a learned man than in another that its more ignorant, because the learned man knoweth more objections against the truth, its able to raise such arguments, he doth not well know to solve again; and this its much more true in a carnal wise man: O the many cavils, froward objections, subtle reason that he hath to put of the commands of God This right eye than must be pulled out ere thou wilt walk in God's way. 2. No marvel if God refuse such, for they are his greatest enemies. They oppose his 2. glory, the kingdom of Christ, & his people; and howsoever God indeed doth sometimes 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 destroy the wisdom of the wise, 1 Cor. 3. So than no wonder if God pass by such men, for there are no greater enemies in the world to him than such. The Apostle Jam. 3. giveth three properties of this carnal wisdom, It's earthly sensual, devilish, It hath all the wickedness of men and devils in it. It's earthly, that its, wholly intent to get all earthly advantages, whatsoever its profitable and great in this world, that this wisdom reacheth after. Than its sensual, destitute of the Spirit of God, as Judas argues it, being wholly fixed upon the lusts and pleasures of sin. Lastly, It's devilish; as godly wisdom its a beam of the divine Light; so this carnal wisdom its part of that devilish wisdom that its in the Devil. The Devil he 3. its called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of his knowledge. So that you see, the more knowledge, the more understanding a man hath, if not sanctified, the more devilish he its, the nearer he comes to a devil. So that as the devil its called the read Dragon for his subtlety and cruelty against the sheep of Christ, Thus you have many carnal wise men, Dragons rather than men; So violent and bitter are they against all the ways of holiness. 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 human wisdom? How Object. can any man in any prudent and discreet way manage his affairs, especially in evil and dangerous days, if no prudence be allowed? Yea doth not our Saviour, though he command all spiritual fortitude and courage, all self-denial and readiness to take up the crosle, all integrity of aims and ends, yet withal 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 questions, as in that about paying tribute to Caesar, Mat. 22. wisely prevent their ensnaring of him; and so Paul, though as ready to lay down his life for Christ, as men are their clothes 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 innocency, and yet saved himself. To answer this, It cannot be denied but that discretion and civil prudence its Answ. an excellent gift of God; and to have zeal but not knowledge and wisdom its 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, jest it should degenerate into craft and carnal policy) yet of itself it its an excellent grace and ornament to Religion; It preserveth godliness from that contempt and scorn it its apt to receive in the world; In a man's sufferings its the great comfort, that its not for my rashness, for my unadvisedness, my busy sinful meddling, but for a just and necessary duty I suffer. How than may the wisdom of the flesh that its sinful be distinguished from lawful and commendable The dif 〈…〉 b● 〈◊〉 〈◊〉 wish 〈…〉 ●n● 〈◊〉 ●n prudence. 1. prudence? And the first palpable difference its this, Lawful prudence its always accompanied with integrity and innocency; but carnal policy hath hypocrisy, guile and guilt with it. Let a man be as wise as he can be, only let him commit no sin, 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: O but where its 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 than think that its any lawful wisdom which runneth thee into a sin. It's 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, its a greater folly than any acts of thy prudence will commend thee for wisdom. So fare therefore as prudence can find out a way to escape, and yet keep integrity, this man doth hit the mark, and its 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 2. 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 hypocrisy 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 Christ's. 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 Ministry 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 kind of wisdom it its thou hast. If a carnal earthly wisdom, thou matterest not God's 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 than ten thousand of us, thou shalt not go into danger; and by this it appeareth, that only a godly man its wise, for he only can propound such divine and public ends to himself. 3. Carnal wisdom its only the ability and enlarging of the intellective parts of a 3. man. His judgement, his invention, his memory; but than 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 its evil. But now godly prudence its 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 its a main difference; for according to some Philosopher's opinion, and the Scripture seemeth to incline that way, The heart its the seat of all wisdom, Cor sapit, pulmo loquitur, its the old saying. So that if the heart be carnal and polluted, than the wisdom thereof its 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 than they corrupt the understanding, that whereas the understanding should go before them, they go before the understanding, and it its with such a man, as Copernicus saith it its 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 man's 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 its most sublime and intellectual in a man. So than fleshly wisdom its like a Glow-worm upon a dunghill, there its some lustre, but on a noisome dunghill; they have parts, abilities, but like a jewel in a Swine's snout; whereas this wisdom its said to be first pure, Jam. 3. 17. and than follow the other properties, its first pure. 4. This godly prudence, as its very active in doing, so its as patiented and admirable 4. in suffering Holy prudence walketh by lawful rules to avoid danger; but if God will exercise them, than its as wise to bear them with the flourishing exercise of all graces. Now fleshly wisdom its subtle to escape miseries, but if fallen into them, than toileth and vexeth a man like a wild bull in a net. He hath no skill, no understanding to lay himself low before God: Now wisdom its as much, if not more seen in suffering than in doing. Therefore Jam 1. speaking of the afflictions God's people would be plunged into, he addeth, If any man lack wisdom, let him ask it of God, that its, wisdom to bear afflictions, to accounted 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 withal told them, That all their wisdom, and all their godliness shall not preserve them from persecution, but they must go many of them at lest through the read Sea of their own blood into the Land of Canaan; now when all this doth befall them, they take it thankfully, they rejoice they are accounted worthy to suffer for Christ; they are not weary of Christ and his ways, though they cost them so dear; but now the carnal wisdom of man, if after all the shifts and subtle plots he hath used, he fall into danger, than he its confounded, than he crieth out, than he roareth and curseth, and its like the Sea foaming out its froth. And thus for the first Objection, I shall a little touch upon another, and that its, Some may think from hence Object. may be gathered a very popular Argument against human learning: for if they are not many wise men after the flesh that God takes, than this human learning its not at all to be regarded; Those that have the wisdom of the Spirit, they aught to be exalted only. Briefly to answer this, That although human learning without the Spirit of Answ. God, and the power of Sanctification be nothing but a tinkling cymbal, and its the greatest enemy Christ hath, and the only pillar of the devil's kingdom, yet in itself its a necessary qualification, especially to those that are in the Ministry, 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 kind of learning the Jews used to have, and besides was conversant in human Authors, as appeareth by his quotations out of human Poets; and Moses he was skilful in the learning of Egypt, which was than the only famous place of learning. Now that learning of itself its a necessary qualification to the Ministers of the Gospel, appeareth by these Arguments; First, The knowledge of the original tongues its a great part of human learning, Learning necessary in a Minister, why 1. yet how necessary that its, all the world seethe, 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 study obtained the knowledge of originals? Secondly, It's requisite, because a Minister its to divide the Word aright, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. which cannot be without the help of those arts, Logic and Rhetoric, 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 consisting of words, and a coherence to make up the sense; so the instrumental way to discover that, its by the help of the arts, and therefore those that are unlearned they are said to wrist the Scripture, 2 Pet. 3. 18. to mangle and torture them to their own destruction. Thirdly, The adversaries are learned, and every Minister aught to be able to gainsay 3. them. Lastly, Experience teacheth us, That when the arts and human learning revived, 3. than truths were discerned from falsehood: Which made the Pope hate learning, and accounted it Heretical to understand Greek; yea, one Pope would not suffer a man to name the word Academia, University; but this its by the way. Use of Instruction: How happy and excellent a thing it its to have godly prudence Use. and integrity to embrace each other; not to let thy wisdom degenerate into earthly, carnal wisdom: O be afraid, when you are wise for earthly things, and have no understanding for heavenly! Oh! at the day of Judgement this will be thy folly, thy madness: Thou hast been wise to heap up richeses, but hast not been rich in faith or godliness; thou hast been wise to get the favour and love of the great ones in the world, but hast not been wise to obtain the favour 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 its of the greatest consequence: Therefore thou art not truly wise. SERMON CVII. Of the Consistency of Earthly Greatness and Nobility with Godliness; And yet notwithstanding, how rare it its 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 its 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 agreed 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 after 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 its twofold, either such which its acquired by human industry, in the word (Mighty) or such which its natural, that we have by our birth, in the other word (Noble.) The first sort of persons are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the next verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, answering the Hebrew Generim; and doth signify any that are mighty and strong in this world, either by their power, or their wealth, or their honour, that are tall cedars, when others are but shrubs. Secondly, The other are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 honour, to be diligent in searching the Scripture) yet here its applied unto that human excellency and prerogative some have above others by their birth; for although there its none so nobly descended, but he its born a child of wrath, and so hath no more privilege from hell, than the child of the meanest Beggar, 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 lesle likely to be made glorious hereafter: So that as God when he chose David to the Temporal 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 its before me; but God said, Look not upon his countenance, or the height of his stature, for God seethe not as man seethe: So it its 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 Observe. God chooseth not many such to eternal glory. The Pharisees made it a great argument against Christ and his way, john 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; Harken (saith he) i e. Consider what I say, Hath not God chosen the poor of this world, rich in faith? O consider, thy wealth, thy greatness doth not make thee happy, unless rich in faith and grace also, unless we may say, OH man, OH woman, great its 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 I The four great thin 〈…〉 of the world. 1. world; and if the Devil show the glory of any of them, its an hard thing not to fall down and worship him, if they be had thereby. The first its, Earthly Power and Dominion: Est natura hominum avida imperii, said Tully, The nature of man being ambitious, its greedy of power; and its Omnibus affectibus flagrantius, more hot and burning than any other lust, unless the heart be so sanctified, as to account 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 man's mind, that would not vouchsafe to take up a Crown from the earth, if he should find 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 its Glory and Honour: For this 2. 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 its, Richeses and Wealth: Dives fared diliciously every 3. day: The Psalmist speaks, how the world blesseth such, that heap up to themselves innumerable richeses, even like the sands of the sea shore: And although some say, they are called Divitiae a dividendo, because they so divide and distracted the heart with tormenting cares; yet they find nothing but happiness in them. Lastly, There its Nobility, which its by blood and birth: This temporal excellency 4. Temporal greatness not in itself inconsistent with godlness and salvation. its apt to make men swell, 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 intent all these, and if there be any other thing, that hath temporal glory in the world. Secondly, Consider, That this temporal greatness, its not of itself inconsistent with godliness and salvation. Julian objected against Christians, That the precepts of Christianity, and of Civil Government, were clean opposite to one another: Not such matter; none of those enumerated excellencies are of themselves contrary to godliness. First therefore, We read of godly Governors, godly rich men, godly noble 1. men, not only in the Old Testament, for that its very evident, but in the New, as joseph of Arimathea, Nicodemus, the two Centurions, Paulus a Proconsul, Theophilus a noble man, to whom Luke dedicated his History, as most judge, and john 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 its 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, 2. are so far from being contradictory to godliness, that godliness only hath the promise 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 thousand, They should be the head, and not the tail; and Abraham, in that great promise God made to him, there was not only promised a numerous posterity, like the sands of the sea shore; but also, that Kings and Princes should come out of his loins; 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 its a promise made of it to the godly. And if you say, Why than are not the godly possessed of these things? why have not the godly Quest. all the greatness and glory of the world, seeing they are heirs to it by the promise? I Answer, We must not take those promises single, but compare them with Answ. 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 foretell of much evil; for these things are not to be understood absolutely, but conditionally: So far as these things are furthering of their main good, and are not hindering 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 loose these or heaven, than 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 child meat and drink, but if his child fall into a disease, that these things will increase his disease, than out of his love he keeps these things from him. Thirdly, When God doth call any of the wise men, and great men, and noble men of the world, They become eminent instruments of his glory; they are 3. worth ten thousand of those that are in an inferior way; for they do not only credit the Gospel, as the Gospel doth them, and as they honour God, so God honours them; they loose 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 judah? How did Constantine 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, its like the Elm that beareth up the vine: O than, its an happy time, when great men, are good men; when men of power, are men of godliness. 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 own more duties to God than others; and as such have wherewith to be more instrumental to God's glory than others, so by their example 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 inferior persons to do the same: They are like the springs, if the springs be poisoned, than all the streams will be, but if they be sweet, than 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 than others, be afraid, jest you have not other men's sins to answer for; other men have been encouraged to be profane, because they have either seen you so, or at lest, you have not showed yourself an enemy to such ways. Seeing than God takes this way, few rich men, great men, honoured men, comparatively to others; let us consider, The Reasons why, as they be either on God's part, or on their part who are Reasons why God leaves great men. On God's part. 1. refused: And First, On God's part; Therefore God may reject these, to declare his absolute Soveraiguty and Sufficiency; that he needs no men, that he its 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 its the reason 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 men's eyes, and other men's hands; but God, he its the only great and mighty God, none its 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 seethe he doth not want; for if God had wanted the gifts, and parts, and power of men, he would have chosen other men: O than 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 its not enough sensible of God's greatness, 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 Apostle 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, 2. 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 honour above others, because he loveth them more than others: This its the sweet poison 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 righteousness, as if there were more in them than in others: Nay, thou seest this Text and the like, may be like the Handwriting on the wall, to make all thy joints tremble. Thy greatness, thy plenty, thy abundance, its no sign of God's gracious and special 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 God's 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 3. leave those who are externally miserable and contemptible, in despàir and total despondency of mind: 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 than been in a double misery, miserable here, and miserable hereafter: Indeed, if you do regard the poor men of this world, that are in extremity, you will find, God hath chosen few of them neither, none being more profane, atheistical, and like bruits than 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 lowness of a man's condition, should not be matter of grief and discontent to him: O how hard its 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 heart's ease and desire; this its 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: Heaven will receive more of a mean condition, than of a glorious: God doth not judge as the world judgeth: O the great alteration that the day of judgement will make! Lazarus received into eternal glory, and Dives, who fared deliciously, tormented in hell: If than thy poverty, thy meanness, were a stop to Salvation, than it were to be lamented; If Election and Salvation were to be had, as the Pope's Indulgence, for money; than as Albertus saith about Purgatory, It's better with a rich man, than a poor man, for he can give enough 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 4. that in the verse following, To confounded the great and mighty things of the world; for so saith the Apostle, He hath chosen the weak things, to confounded 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 godliness 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 OH the terrible confusion that will cover such men's 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: O what heart can conceive the rage and madness thou wilt be in! when thou shalt see such neighbours whom thou hatedst, mockedst for their strictness and forwardness in Religion, sit upon Thrones of glory, and thou with all thy earthly pomp cast out! As Austin cryeth out, by way of blushing, Surgunt indocti & rapiunt caelum, etc. 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 find their outward greatness, like a millstone about their neck, pressing them into the bottom of the sea. Fifthly, The last Reason on God's part may be, to make all the rich and great 5. men of the world to walk humbly, with fear and trembling, jest God give them all the good things they shall ever have, in this life only: Thy heart its apt to swell with pride, when thou considerest thy prosperity, and thy abundance: O but it should rather tremble within thee, jest God put thee of with this only; 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 its such a change made between Dives and Lazarus, as in Gideons fleece, one time that was wet and the floor dry; than the floor was dry and the fleece wet; thus one while Dives, he its in prosperity, and Lazarus its a begging for crumbs; and afterwards Lazarus he its in glory, and Dives its begging for a drop of water. Take heed than, jest God do, as Abraham with Ishmael, he gave him many gifts, but the inheritance was bestowed only on Isaac: So God, he gives the wealth, greatness, and such gifts, but the inheritance of heaven, that he bestoweth upon others. In the next place, I shall briefly instance in the Reasons on their part who art Reasons on man's part. 1. 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 highminded, 1 Tim. 6. 17. Now there its no disposition doth so immediately offend God as this; God resisteth the proud, but he giveth grace to the humbly: God doth not give grace to proud men; as your high mountains are often barren. Secondly, All these earthly advantages, when possessed, They do take of the heart 2. from God many ways: First, Inordinate affections towards them, make us refuse God: You cannot serve God and Mammon; the hand full of earth, cannot receive gold, though offered. Secondly, There its the deceiveableness of their pleasure, they dead the heart to good things; men find 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 Use. how hard it its for such to be saved; there its a Camels bunch to go through the eye of a needle: Let not these great things become a snare to you; consider, there its better Greatness, and that its, To be strong in the Lord; better Richeses, 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 lose 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, its 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, showeth its connexion with what was precedent, and its a Parable largely propounded by our Saviour for this end, to show the goodness 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 conclusion, that may make our ears to tingle, when we hear it, Many are called but few chosen. Think not it was a speech directed only 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 its 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 teaching 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 King's Son, where all glory and pomp useth to be shown, its meant the privileges and grace of the Gospel that are tendered daily by the preaching of the Word unto you: sometimes that eternal blessedness and heavenly glory its compared in the Parables to a great feast, made by a chief and mighty man; but here the Gospel-priviledges vouchsafed in the Word are thus called; which its 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 than, you see to what excellent and choice things the preaching of the Gospel its compared. Sometimes it its called The Kingdom of Heaven, sometimes The rich Pearl that a man its to cell 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 excuses; some maliciously and cruelly handle the messengers: If you ask, Why? what its the matter? What its the wrong done to them? Nothing at all. It's because he gives this honour to them, to invite them to a Marriage Feast. He doth not come as an oppressor to them, requiring their estates, and goods, and lives, but he tenders them all comforts and refreshments; and for this kindness and condescension, they do thus ill requited him; but all do not refuse, for there its one who cometh and sitteth down at the Feast, its 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 than he its so convinced of his guilt, that presently he becomes speechless, upon which his Master adjudgeth him to eternal torments, where there are weeping, and wailing, and gnashing of teeth. If you ask, Who its meant by such an one? I answer, All those who do outwardly accept of the faith of Christ, and profess a general obedience to him; but yet in truth, and indeed they do not thoroughly and fully walk according to Christ's 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 than there are a world of people, who out of custom give an external obedience unto Christ, and will be judged Christians, but yet retain nothing of the life and power of Christianity; such are all ignorant and profane 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 its meant by this wedding Garment? some saying faith, some good and holy works, yet we may conclude, that by it its meant the who'll life of a man ordered in a gracious and suitable manner to the Word of God. It doth not than 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 its 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 ways that Christ doth condemn. Our Saviour having laid down the sin 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 its one material Question, Why our Saviour Quest. 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 its one man only 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 its twofold, First, This may relate to the former part of the Parable, as well as the later; Answ. and than you see all those who were invited by the first call, did refuse, and none did answer. But in the next place, which its a true Answer, by this One man its 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 kind; this its 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 its in these words, Maxy are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its here put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for otherwise Rom. 11. and in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one, the Called and the Choose 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 fullness and exactness, which Christ requireth. The exclusion of a greater mercy its, But few are chosen; that its, 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 than any matter may put you into a serious and earnest 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 express 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, O hard saying! Who can bear it? The first Doctrine to be raised from the words its, That there are many outwardly called, who yet never partake of the power and benefit Doct of this mercy. There are those who sit down at Christ's feast, yet for want of a wedding garment are excluded. To consider this point let us observe, What this outward calling its, and the event of it. And because I have already shown, wherein the Nature of the outward calling of God doth consist, I shall only take so much as its implied in the similitude this Parable doth hold forth; for when we see Christ himself fishing with such a suitable bait as this its, when he that its truth itself 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, its 1. thus described under the notion of a great Feast, it implieth, There its in it a satisfaction to every soul, that its spiritually hungry and thirsty. Ho every one that thirsteth, saith our Saviour, let him come and drink, Joh. 7. 37. Christ saith, He its 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 aught to be in all men an hungering and thirsting after Christ, and the privileges he offers. For if you tell a full man of a great feast, he matters it not; because such an one loatheth the very honeycomb; 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, O what would not they do? How did they rejoice to have one drop, or one crumb? Lazarus was glad of a crumb; and thus it its here: A man full of his own righteousness, of his own goodness, 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 leanness: O how doth his soul thirst and hunger after Christ! Thus Paul a called one judgeth all things dung and dross for the knowledge of Christ: All his former privileges he renounceth, and None but Christ, none but Christ doth replenish him. O while men have their own greatness, their own goodness and righteousness, 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 always unto him; such a disposition its supposed, when the grace of the Gospel its compared to a Feast. And than in the second place, It doth suppose a satisfying and filling of the soul. That whereas the wiseman observeth, That the eye its not satisfied with seeing; and There are four things which never say, There its enough; yet here, he that thirsteth when he drinketh of this water, he never thirsteth more. That its 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 than it was better with me, than since I cleaved to Christ. No, with Peeter in his transfiguration, they say, It its good to be here; and which Peter did not, they know what they say. So than in making the grace of God offered to be like a sumptuous feast, it implieth, that there its no spiritual defect or want in thee, but it shall be made up. That grace no more than 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 its much more true in the godly heart, wherein God dwells, there it desireth, to make no more change. Now how great a matter it its to have all thy spiritual long satisfied, the godly only know. Secondly, As this phrase supposeth satisfaction of spiritual hunger; so it also intends 2. pleasure and delight. A feast its matter of joy and comfort. Hence a good conscience its called a continual feast, Prou. 15. 15. And the Prophet Isaiah speaking of the precious promises and excellencies under the Gospel, he calls them A feast of fat things, Isa. 25. 6. At thy right hand, saith the Psalmist, are pleasures for evermore; Christ its 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 than you see, to be called to the graces and duties of the Gospel, its matter of great joy and comfort; Insomuch that the kingdom of Heaven its said to be in righteousness, peace and joy in the holy Ghost, yea its called unspeakable joy and full of glory. O than how great its the madness and folly of all Recusants to this gracious offer! You are prejudiced against godliness, as if it brought nothing but melancholy and despair, as if it would be rottenness 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 defy and with indignation renounce all his former pleasures? he would call them miserable comforters, 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 its 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 kills him therewith? Seeing than that Vita non est vivere, sed valere, To live its not merely to live, but to be healthful and cheerful, and comfortable: O know this can never be, till thou art partaker of this Feast. What though you see ungodly men jolly and merry, having their heart's ease, and nothing troubles them, this its but a blaze? the crackling of thorns; It's but Jonah's Gourd that gives him some refreshment for a season. This its but sweet poison, the stings and torments will be the greater. The poorest 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 its 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 nothing but gall to eat, and vinegar to drink, without any comfort, any joy; It's 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 cheerfulness; All the while thou walkest in diffidence and dejections, thou goest without a wedding garment, thou art not in a suitable posture to a marriage-feast. Thy praying, thy hearing its without a wedding garment, thy mourning disparageth the feast. Thirdly, Here its by this phrase implied, The great glory and honour that God would put on all those whom he calls. He makes thee his choice friend, and gives thee this token of friendship; David expressing a friend, said, We eaten bread together. 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 capable of greater honour, than to be called to this communion and fellowship with God, yea to this familiarity; hence all the faithful, as Abraham, are called God's friends; Now were faith alive in men's breasts, they would never refuse God's calling, for its it not from slavery and bondage to an heavenly freedom? Its it not from communion with the devil in his works of darkness, to society with God and his Angels? Thus you see how eminently this Parable sets forth the privileges of the Gospel 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 Many called one's reject the Gospel-feast. 1. event, how ill this love its requited: For First, There are many persons thus outwardly called, that are profane Atheists, believe none of these things. All these Parables of our Saviour, and all these excellent resemblances, they make but notions and fantasies. 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 show 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? O it its 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 disobedience which its; well therefore its the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered unbelief and disobedience. Secondly, There are the sottish and stupid worldlings who have the Serpent's curse 2. on them, to feed only on the dust of the earth. These make no matter of this gracious invitation; so in this Parable, and in another to this purpose, it its 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 though Pharisees, who were covetous, are said To deride Christ, Luk. 16. 14. As the earth of all elements its the heaviest, and inclineth to the centre; so these who mind 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, than they quickly choke them: Never its the Gospel more likely to fall like water spilt upon the ground, than when it meets with an earthy worldly heart: O he can find no savour, no sweetness in approaches to God When will the Sabbath and the new moon be over, say they in the Prophet, that we may bvy and cell again? Amos 8. 5. Thirdly, There are an higher degree of wicked men, who do not only neglect and slight this call of God, But they do wickedly and cruelly abuse and persecute 3. 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: O barbarous wickedness! What its the hurt that its 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: O 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? Its there not that venom and enmity in many men's 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 4. down at the feast, none finds 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 its meant all those who have an external profession of Christ, and so enjoy all the outward privileges 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 its properly the person externally called that I intent to treat on: As for the other, they are only called on God's part, there its no manner of consent on their part. Use of Instruction. How inexcusable all they will be, who refuse God calling? Use. Its it not to a feast, to matter of satisfaction, delight, plenty and honour? Why than dost thou reject this Call? Go at the day of Judgement, and say, OH Lord, it its true, I was invited, I was convinced, I saw it was better to obey than 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 happiness 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 its 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 only called on God's part. The second sort its of those who do give consent, and yield to their call, but because they do not rise up fully to all that its required, therefore they are cast away. In this rank its the man, who being invited, made no opposition or excuse, but went in, and sat 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 its so wroth and displeased with him, that he its adjudged to everlasting torments; and from this instance our Saviour gathers this conclusion in the Text; so that the meaning its, 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 hereafter; those are admitted to eat in God's presence here, who shall be commanded to departed 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 Observe. in that which its 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 prepare the Wedding-Garment, which its a conversation and life suitable to the outward profession of Christ, therefore he its cast away: This its 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 its the reproach of the Christian profession this day, but the ungodly, ignorant, and profane lives of those who are baptised into Christ's 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 although 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, only they wanted oil, and this was not perceived till it was too late; all these tend to this purpose: You see than beloved, that we may have our lamps lighted, we may have the external profession and acknowledgement of Christ, but want oil 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 thyself 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 Ordinances; yet where its the Wedding-garment! where its the conversation that doth agreed, 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 its ineffectual; Considerations to 〈◊〉 po●nt. for can any thing more concern you, than 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 Baptised, and entered into the number of those that own 1. The profane Christians ground of confidence. Christ: They will not abide in the number of Jews, Turks or Pagans', but they are willing to in●oll their names in Christ's 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, its not the work of the tongue, or of the head, but mainly and principally of the heart: With the mouth man its said to make confession, but with the heart he its 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, than a mere bore and general consent to be accounted as a Christian? Do they matter any more? Do they ever think, What? its this all Christ would have me to do? No, but they sit down with this general acknowledgement: Thus Simon Magus, he came to the feast without a Wedding garment; though the Text saith, He believed, and was baptised, yet he was in the state of gall and bitterness, Acts 8. 17. it its true, he did not feel this bitterness, he thought all was well, but it was so much the more dangerous: Thus it its here, thou believest, thou art baptised, 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 Christ's flock, they may be fully, but foolishly persuaded, that now they have done all: That this will 2. interest them into heavenly glory: O what a bewitching its this! and are not most men surprised 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 Temple of the Lord, Jer. 7. this made them bold and confident; and in the New Testament, see how industrious James its, to show the vanity of that faith, james 3. which its titularly faith, and not effectual in godliness. They that cried, Lord, Lord, and had prophesied, and wrought miracles in Christ's name, are commanded to departed into eternal fire, because they were workers of iniquity. Many times the Apostle bids them not be deceived, Neither fornicators or extortioners, etc. 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 bore duties, will carry us to heaven, without this power of godliness: And if the Apostle speaketh but of the tongue only, james 1. 26. If any man seem to be religious, and bridleth not his tongue, that man's Religion its in vain: How much rather, if he do not mortify his sin, and refrain from all other gross impieties? when will people drowned in sin, recover out of it? Awake thou that sleepest in this stupidity: What its Baptism? what its Christianity? what its Protestantism, but a mere empty shadow 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 its nothing: Thus it its here, there are many called Christians, many called Believers, but we know this its nothing, where the life and power of godliness its wanting: Trust not than 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 3. The number of chosen ones very few. to Christ, few were chosen, how much a lesle number must there be now of chosen one's: 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 than called should be chosen: For First, To accept of the Faith and Doctrine of Christ, was than a mere 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 readily 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 mere voluntary choice they embraced it: Yet in that company there was more chaff than wheat, in that garden there were more weeds than flowers: What than may we judge, when as the contrary Reasons are with us? for the Christian faith we embrace, its that we have by education, by Custom: Who its there that makes use of his own understanding, of his own will to embrace the truths of Christ? who its there, that upon searching the Scriptures, and trying all things, doth thus adhere to the truth? Are not men brutish in believing, as well as in living? Malunt homines credere, quam judicare, They take up that Religion their parents taught them, and its a mere 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 its far from having the spirit of God opening our hearts, and enlightening our minds: This its not by understanding and judging, and proving all things, to hold fast that which its good; This its not for a man to live by his faith, but by his Fathers, or Grandfather's faith; indeed, to be brought up in the true Doctrine of Christ, its a wondered mercy, its an excellent seasoning of the vessel betimes; but yet if a man have no more from the Christian Doctrine, than his education, he hath no more to say for the truth, than the Jews and Turks have for their gross falsehoods. Secondly, That all were not chosen, who were than called, we may wonder, because of the great and wondered miracles that they enjoyed, which might greatly confirm their faith; for who could be but persuaded that Christ was the Messiah, when he saw the dead raised from the grave, the blind made to see, the deaf to hear, and the glorious things of God, showing themselves thereby? and to these great miracles, we may add 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 its, with what hath been formerly: Now than, if those that were called in those days, had all those great incitements 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 only were chosen, of those many 3. called in former times, because there was little or no outward encouragement unto the way of Christ: There could be little satisfaction given to carnal expectations. How often doth our Saviour call upon them for self denial? foretell 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 encouragements 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 venture 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 than, 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 its, that even in our Saviour's time, and primitive beginnings of the Church, there should be many called, and few chosen: O, if ever, than we should have thought the Church would have been constituted of those that were truly godly; if ever, than it would have been altogether fair, and no spots in it, but we see the contrary: ●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, 4. 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 universal disease among the Jews, for burnt-offerings and sacrifices they were constant and diligent in; they did even weary God with the abundance of them: but God rejected them all comparatively, Burned offering and sacrifice God would not have, but a broken spirit, and the Law of God written in their hearts. Our Saviour also its very earnest in this point, in acquainting people with this, That the mere outward performance of any Religious duty, without any inward change and work of the spirit, its but a shell, its but the skin; therefore he tells them, The heart its the good or bad treasury, Mat. 1●. 35. the heart its the fountain from whence all streams flow; and John 4. God its a spirit, and he seeketh for such who worship him in spirit and truth: Not wonder than, if you see many people submit to the external duties of praying and hearing, for these are but a bodily labour: Here its 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 spirit, a contrite heart, which its of so great repute with God, you speak a mere riddle to them. Observe than, if the greatest sort of persons do any more than the mere 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 particulars 5. in Christianity, to do them, but not all; when its the same Christ that commands both, and the same hell and damnation its threatened to the violation of one, as well as another: It's 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, its guilty of all; and he proveth it, because there its the same authority offended, He that said, Thou shalt not kill, also said, Thou shalt not commit adultery, James 2. 11. Now than consider, Why dost 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 than 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 suitable garment; he could not but think what a neglect and contempt it would be accounted to do otherwise: O than, 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 privileges 6. of th●calling, but not the duties of the calling: The Jews had many privileges by their outward calling, they were thereby the people of God, God's presence and power was among them. The Apostle Rom. 9 4. reckons up many prerogatives 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 its made to him and his seed, he its within the outward administration of the Covenant, he its accounted of the Church, and the body of Christ: Now these things people make a great matter of; O, to be reputed as a publican and an heathen, its an high reproach; should not they be thought Christians, their children to be baptised, they would judge it unsufferable wrong, not considering, that though they be thus forward for privileges, they are negligent about duties: Thou wouldst have thy child baptised, thou considerest not, how God would have thee to walk, and what thy duty its about the education of children: Thy wickedness, and thy ungodly ways do provoke God, more than all those privileges will advantage thee. Seven, Those that are called, but not chosen, they would indeed receive 7. 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: It's 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 Christ's satisfaction, without Scripture direction: Now he that its so, contents himself with this, that he trusts in Christ, and hopes in him for salvation, when they have not the spirit of Christ: Not, the spirit of God convinceth of sin, as well as righteousness, and Christ he died not only for comfort for his people, but for grace and holiness: O than, do no longer deceive thyself! thou takest Christ, thou hopest in him, all thy trust its in him; O but what feel you of the sanctifying and mortifying power of the Lord Christ in thy soul and life. Lastly, The persons called, but not chosen, do all the easy things in Christianity, 8. but not the difficult and exact things: The way to heaven its a strait way, there must be striving, as in an agony, to enter therein. Prayer its to be fervent, to have groans unutterable; the subduing of sin its mortifying and crucifying, which argue the pain and reluctancy of the flesh therein: But alas, the greater sort of Christians look not to, nor mind 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 strait way, thou art not in it; if the Kingdom of Heaven be had only by violent persons, thou art never likely to obtain it. Use of Exhortation, to tremble under this truth: Though the Physicians call Use. 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 merely; nay, are there not many too clear proofs of it? its there any more than a general consent or submission? do you not leave out the main and necessary things, though other things you do? Its not thy life a large, lose life, and the duties of Religion a mere formality: O this its too true of too many; help Lord, and give men understanding to perceive these things: Think not that damnation its only for Jews, and Turks, and Pagans'; O you see how near it may come your own houses, and than thy confusion will be greater: This man to be pulled away from a feast, and to be severely punished, had the greater confusion and reproach. O glory not in names, in Titles, in outward privileges! for if your lives be full of ungodliness, you are not those Apostolical, but Apostatical Christians; even as we see God, by the Prophet, makes an excellent mutation of the name Israel, that was given to all the Nation, and its as much as a Prince, or one that prevails with God: Now God calls it jesreel, a place famous, for the terrible slaughters that were made there; and signifieth as much as the dispersion or scattering of God; as if he had said, You 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. WE have described the characters and properties of those who are called and not chosen: And that which its most remarkable in them its, They are careful to do many things, but not the main necessary 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 common reason and discretion would have taught him, if I go to this wedding, this Marriage-Feast, which its also of so Royal a person, I must prepare suitable garments, I shall dishonour them, and disgrace myself, if I do otherwise? Now the plain meaning of this Parable its thus much, I am called to be a The meaning of the Parable of the Feast. 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 dishonour that Christ, whose servant and Disciple I profess myself to be: But because men are so apt to divide these two, which God hath so necessarily conjoined together; and there its nothing more ordinary than to have the faith of a Christian, and the life of a Christian, as contrary 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 its, look upon their faith, their profession, you would than judge them Christians; look upon their lives and ways, you would than say, they were Atheists or Heathens. Because of this divers mixture in men's lives, their ploughing with an Ox and Ass, their sowing with contrary seeds, I shall amplify and urge this particular; That by the same reason any man doth receive any thing of Christ, he its bound to A Proposition of great use. 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 OH that God would by this truth convince you, how contradictory every ill-lived Christian its to his own principles; that he its a self convinced man, that he its 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 its no taking half of God, or half of Christ: To be almost a Christian, its to be almost saved, and that its to be wholly damned. Before we come to lay down the grounds of this, consider these particulars: Particular rules about this point. 1. First, That the embracing 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 its said of Moses, He chose the afflictions of Christ, rather than the treasures 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 than any other advantageous way in the world: Now than grant this, That to obey Christ's call, its an act of mere voluntary choice, than there its no intelligent man, can embrace any one command of Christ, who doth not likewise submit to all. Would you than know, how Christianity comes to be thus divided and mingled, an ungodly life, to a godly faith, like a live man, to a dead carcase; one main reason its, because we have this Religion by education, by custom, by the Laws of the Land, if it had been any other, Popery or Judaisme, it had been all one: It its 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 its this I have taken upon me? what doth it require 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 excellent 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 withal? Do you not say, Where its your money? what will you do it with? will you not proclaim your folly to all the world? So it its here, What? wilt thou be a Christian? wilt thou believe in Christ? Why where its thy holiness, thy purity, thy chastity, thy heavenliness? I tell thee, to profess Christ, and yet be a drunkard, a whoremonger, its 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: O than, that this truth might sound as terribly in your ears, as the Archangels trumpet will at the day of Judgement! It's no dallying matter, its no matter of words and compliment to come at God's call: Not, let every one that calls on the name of Christ departed from iniquity. Secondly, Consider this: we grant, That even the godliest men that are, though they 2. 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 although there be the same reason why they should fulfil all the degrees of grace, yet they cannot in this life; and the reason its, because God giveth no man such measure of grace in this life, as to make him perfect without sin; there are the stubs and relics of original corruption in the most holy, which are an heavy conflict and combat in them: Therefore let not the godly wring this truth till blood come from it, which its intended only for milk: Say not, There its 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 proportion of strength for one, as he doth for another; our perfection its, to acknowledge our imperfections: The relics 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 its the same reason for the receiving of the one, as well as of the other: For the matters 〈◊〉. of faith, some say, He that doth discredit or misbelieve one main Article of faith, he doth misbelieve about all, because there its Eadem ratio formalis fidei, in one as well as another; and therefore the Church never held a Macedonian who denied 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 died for one fundamental Article, yet because he denied another, he did believe nothing at all aright; only now in matters of faith, you must distinguish between Fundamentals and Superstructions: For Fundamentals, whosoever receiveth one, must receive all the rest, else the who'll building will fall to the ground; and for Superstructions, its true, all should be of one accord and mind, 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 easily 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: Than there are practicals, such things as Christ hath commanded us to do, and they are either moral duties, or positive 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 pled ignorance: The inward light of conscience, especially furthered by the light of the word, doth evidently demonstrate all this wickedness; yea, as its to be showed, there its more reason for thy godly life, than thy true faith; for the former its more easily discerned than the latter: And as for the positive duties, which concern us as a Church, in the government of it, and the good orders 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; than 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 attained to the practice of the former: The sum of this head its, 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 its, 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 its the same to lay aside all thy ungodliness and profaneness; insomuch, that it its a wonder, that any man should think he its 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 lie, 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 enforcing; but yet men are more senseless than the earth, in Divine and Heavenly things. Bring we than the grounds forth, that, if possible, this day thy soul and thy sins may be divorced from one another: And Reasons of the 〈◊〉. 1. First, That of the Apostle James its very urgent, James 2. 11. viz. The Authority and Divine command of the Lawgiver: The Apostle speaketh to him that doth all the Commandments, yet breaks one, that he its guilty of all; as a man that breaks the round of a chain, he doth in effect break the who'll chain; And why? because the same Authority its despised in one, as well as in all: He that said, Believe Christ to be God, said also, No unrighteous or wicked person shall enter into the Kingdom of heaven: If so be than, that though Christ commanded thee to believe, and to be baptised, 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, than thou mightest have answered all well; but now thou must needs be speechless: O than 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 its 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, than if he should 2. renounce the Christian faith: It its needless to reckon up all those places, which make repentance and a godly life absolutely necessary to eternal happiness; If than you should see a man deny his Christian faith, Renounce Christ and his truth, you would than presently conclude, There its no hope for this man: So it its 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 its 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 acknowledge him, but in their practice live contrary to him: O I how near doth this truth come many of you? Do not your deeds deny God? do not your lusts, your oaths, unlawful pleasures deny him? and yet the leaving of these its 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 going to the feast at all; and there was no more hope of him that went without it, than those who did utterly refuse to come unto him. Thirdly, There its not the same reason only, 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 its no man that thinks himself bound to be a Christian, but he its by the same argument to think; he its bound to be an accurate, diligent and strict one; and he that its not a strict, precise one, its indeed none, as to have any benefit by his Religion: This I would have you consider, for men think it indeed their duty to be Christians at large, Protestant's in a general lose way, they are contented with this; but if you press them to a more exact circumspect walking, not to be conformed to the World, than this its the strictness they cannot abide; What needs all this? cannot we be saved without all this nicety? as they call it. Now consider First, Not, ye cannot be saved without this strictness: The way to hell its a broad 1. way, the way to heaven its a straight way, the gate its a narrow gate, Mat. 7. 14. and men must strive to enter in, ye are to walk circumspectly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 its a good singularity, and we must be singular from the way of the world: O than consider, that the same Bible which commands thee to be a Christian, commands thee to be a strict and accurate one: That general, lose and formal way, its too easy to be the way to heaven: In vain have David, Job and Paul watched over themselves, if thy way will lead to heaven. Secondly, It's a principle engrafted in every man, that the best its still to be given II to God: In the Old Testament, the first-fruits, and the fat of the Sacrifices were to be offered: The command its, To love God with all our heart, all our might, and all our strength; that as God its He, quo nihil melius cogitari potest, than whom nothing can be thought better; so if we have any better affections, any better strength, any better power than other, we should spend it wholly in service of God: Thus they cried, Hoc age, in offering their Sacrifices; how than cometh it about, that thou shouldst have this foolish persuasion, to think thou servest God, and thou pleasest him, when the world and the Devil have far more of thee than they have? This made Joshua say to the people of Israel, when they proffered to serve God, You cannot serve God, for he its a jealous God, Joshua 24. 19 ye cannot serve him, unless you become other men than you are, and betake yourselves wholly to him. Thirdly, Thou must be an exact Christian, if any at all; because if you go over III all the Religions in the world, you shall see, they have the greatest approbation, that are more devout and fervent than others in serving their God: Doth not the heathen admire him who its most touched with a fear and reverence about his Idol? In Popery, are not they Canonised for Saints, who have in the most strict and precise way, given up themselves to their Religion? What than should be the matter, that among us its the clean contrary? If a man walk in the ways of Christ more strictly than others, if a man desire to follow his orders directly, so that he doth not either run into the same excess of riot, or boundless superstition as others do, such a man its scorned, and most abhorred of all men; yet thus it its, Be no more godly, be no more holy than the custom of the world its, and you shall be applauded: but if you go faster than they, will not sit down with such looseness and formality as they do, than they cry out of you: Thus you see, that by what reason a man takes up any thing of Christ, he its bound to receive all; and what he doth, he its bound to do it with that strictness and accurateness that possibly may be. You may ask the question than, How comes it about, that when there its 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 chosen: And First, They do not set Faith, Reason and judgement on work; for if they did, 1 Why most persons think it enough to come to the feast, though without a wedding-garment. this sun arising, would presently dispel that darkness: If men would take the Psalmists counsel, To common with their own hearts, and be still; To propound these Questions to their Souls, Why do I take this of Christ's, and refuse the other? Why do I own this particular, and neglect the other? The matter would be so clear presently to a man's 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 rationally together. Be not as the horse and mule, saith the Psalmist, Psal. 32, 9 even to men that have no understanding. Secondly, A mere speculative and external profession of Christ, its easy and 2. cheap; it doth not spiritually crucify or mortify 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 strait upon a man: Wonder not than, 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 kill of any one Isaac. Thirdly, A total mistake about Godliness and Regeneration: Men never seriously 3. consider, what exactness, what labour, 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 stir 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 although 4. in the general they know better, and have this persuasion on the conscience, yet the violence of some endeared lust carrieth away all with it, as some violent torrent: Thus the young man, that thought he had kept all the Commandments, when our Saviour tried him in that where his heart lay, he went away than very sorrowful, Matth. 19 22. So than, 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; Use. out of your own mouths 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 yourselves will condemn yourselves: 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 lied against the holy Ghost? O thus it will be with thee: hadst thou been an Atheist, a Pagan, hadst thou never engaged to be for Christ's way, than the sin had been more tolerable; but now thou hast lied to the Holy Ghost, thou hast lied to God: Harken OH heavens; and hear OH earth, the just condemnation of such perfidious men! set these things home upon your hearts; say, OH Lord, How clear and evident its 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 Ministry which I hear, reprove it? and doth not the Conscience I bear about with me, witness against it. SERMON CXI. Of Election and Reprobation, and of the Fewness and Properties of those that are chosen; Answering 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; though this Greek word may sometimes be taken as an adjective, signifying as much as excellent, choice and precious; yet it its 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 its used very plainly against the Arminian gloss, that would have it be an Adjective, Mark 13. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Elects sake, whom he hath chosen; So that this word doth signify an extrinsical favour and privilege 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 its 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 privileges of grace, few are chosen Observe. to eternal life. Thus Christ called his people A little flock, Luk. 12. 32. Fear not little flock; As the number of precious stones its few to the pibble and gravel one's that lie in the fields; and as the weeds are fare more than the flowers; so its here: In the Church of God there are more that are dross than gold, more that are stubble for hell fire, than 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 its treated on only to satisfy curiosity, and to keep up a mere 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 than of Election but of a remnant and few of mankind, its not to be agitated 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 Questionist in a way of curiosity, yet he did indirectly answer it, by bidding the same person, Strive to enter in at the straight 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 than 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 2. are chosen, even of those that are called; and therefore, as you heard, it its an inference made from the man who came to the feast, sat 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: O 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, Its it I Lord? Its it I Lord? And thus now when the Scripture speaks, Many of you persons called shall be damned, Its not every one to say, Its it I Lord? Its it I Lord? Thirdly, That notwithstanding few are elected comparatively to those that are left 3. by God; yet if you take the number of the elect absolutely in themselves, so there its 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 its given unto Christ, its very great, compared to the dew of the morning, Psal. 110. Hence in the Revelation you read 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 mankind, as will make up the number of the Angels that fell. Their opinion its, That for the many Angels that fell, there shall rise up so many men in their room, and God will have that number completed; but here its no ground for this out of the Scripture; We may truly say, that howsoever it be a few in respect of others, yet it its an All absolutely considered in themselves; and therefore 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, its no just ground 4. The Doctrine of Reprobation no ground of despair to any. 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. O if this be true, than 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 its gathering poison out of a sweet herb; for howsoever this be true, yet no man in his particular may conclude himself a reprobate; for these Reasons: First, God layeth it as a duty upon every one to repent and to believe, to come to him, 1. and he shall have rest to his soul. If than it be thy duty to believe, to repent, what dost thou trouble thyself about thy election or reprobation? The way to make this Election sure to thee, its by giving all heed and diligence unto every work of grace: If than thou believest, thou repentest, this may be a sure testimony unto thee of thy everlasting glory; so than 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 universal promises and invitations that the Scripture holds out. Neither may a man thus query, Am I elected or reprobated? But, Its it my duty to repent or not? Its it my duty to draw nigh unto God or not? And therefore you may observe, That those who hold Absolute Election, can go as fare in administering 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 its all one; but thou must believe and repent, than mercy its prepared for thee; and thus universally can and may the Orthodox say. Secondly, This its no ground of despair, because no man can know his reprobation. 2. No man can ever truly say, I know I am not chosen, I know I am not elected. It's 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 spoken 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 men's names that are eternally left by him in his own custody: Even as the day of Judgement, the time of it, its kept secret. It's true indeed, There may be a certain knowledge of our Election, not as it its in the fountain and decree of God, but by the sure and blessed effects thereof, which the Scripture doth abundantly witness; and there its great use of such necessity, because hereby God hath the greater praise and glory; and a man its more emboldened 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 wickedness 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 than the already damned in hell. Thirdly, Therefore this cannot breed despair, because if there be any soul broken 3. for sin, troubled under the guilt of it, we Ministers of the Gospel have a Commission to preach peace and pardon to such a soul. O than there its 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 body 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 repentance; 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 lose on earth, shall be loosed in Heaven, Matth. 18. O than that we had such occasions, as to administer this balm of Gilead! O that we could meet with such persons, and we would say, Be of good comfort, thy sins are forgiven thee. Fourthly, It cannot be any ground of despair, for there its more possibility of thy 4. Salvation, by God's absolute Election, than 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 salvation, he would rationally choose the former way. For by an Absolute Election some are sure to be saved, but by the Doctrine of those universalists, notwithstanding Universal Grace, and Christ's dying for all, not one man may be saved; God may loose all the glory of his mercy, and Christ all the fruit of his sufferings, and a man's salvation its 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 5. and ordained by God, that it can neither be lessened or multiplied. When the Apostle had spoken of the fall of some eminent persons, he addeth, Nevertheless the foundation of God standeth sure, 2 Tim. 2. 19 having this title, The Lord knoweth who are his: So that if the days of a man's life are numbered with God, that there cannot be one day taken from them, or added to them; much more must this hold in that sovereign and glorious decree. Insomuch that it its false Doctrine to say to any man, If thou art not predestinated, pray thou mayest be; for this its God's eternal purpose before the foundations of the world were laid, and are fare stronger than those Decrees of the Medes and Persians', which were so immutable that they could not be changed; and such a prayer would be as if we would entreat God to created the world. There its none of these chosen one's shall ever be cast away as a reprobate, None of the bones of Christ were broken, much less will he loose any of his living members; The love of God its unchangeably placed 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 mere good will and gracious 6. pleasure, God finds not any thing in one called person more than 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 richeses, and not another; some wealth, and not another; some health, and not another; How much rather than its it God, that gives one grace to repent, and not another; one a broken and a contrite heart, and not another? Thus always in the Scripture, you shall find that repentance its God's gift. To believe and understand the mystery of the Gospel, its given to one and not to another. Those than 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 less sinners, and have less dishonoured God than he hath done. How thankful must the Israelite needs have been to see the destroying Angel pass by his house, and strike at the next Egyptian house to him! How much more than are the godly to rejoice, who have the stroke of eternal damnation passing by them, but falling heavily upon others! And if you object, saying, All its of God's mere pleasure, and its wholly of God, Object. that one its left, and another its taken; than a man's damnation and destruction its wholly to be imputed unto God; than a man its no more in fault; for who hath resisted his will? To this we answer: That howsoever it be God's Sovereign good pleasure to Answ. choose some and not others, yet a man's damnation its wholly of himself in respect of the meritorious cause; for no man its damned precisely, because God hath not chosen him, because he its not elected, but because he its a sinner, and doth wilfully refuse the means of grace offered: insomuch that there its no sinner, but he doth as willingly and readily sin with as much choice and delight, as if he were not at all left by God; and therefore the Scripture doth wholly attribute a man's destruction to his own self: Let no man think than to evade God's Justice 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 mankind. Let us therefore admire the goodness of God that chooseth any to eternal life. But a second Objection, which cavillers use to make, its, If God hath thus Object. chosen some, and left others, than all our labours and endeavours after Godliness, are in vain; Why should I pray? Should I seek after God, all may be in vain? To this the Answer its easy: Thou must live by the revealed will of God, not Answ. by the secret: Now God's revealed will calls for such duties, commands such graces of every one. What its God's secret will none can tell thee, but in the Word he hath showed thee, OH man, what thou art to do: Do not thou than 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 Duties 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 asserting 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. Therefore these two things may stand together: Let not than the difficulty of reconciling 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 than rather submit thy understanding, than presumptuously deny the truth, as thou dost in the matter of the Trinity; and this counsel, about a point very near it, not all one with this, doth Cajetan the subtle Schoolman give. And thus much for Explication: The ground why of many called, few are Signs that but but few are saved. chosen à priori, its, as you heard, God's 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 forehead to rise up and dispute against it; We rather are to admire the mercy of God, that a few are chosen, rather than to dispute why not more, or all. The Church in her temporal affliction did bless God for the remnant that was saved; and we are much more to praise God for any that are elected to eternal life. And than the ground à Posteriori, or which its rather a sign that few are saved, may be evidenced by considering the lives of those that are called, View than and judge by the Scripture, and you must than conclude few are chosen. For out of the number of those that are called outwardly, Take First, All ignorant People; and than you remove a great number. That no grossly ignorant person, living and dying so, its chosen, appeareth plainly, Because God would have men come to the knowledge of the truth, and so to be saved, 1 Tim. 2. 4. And conversion its an enlightening of the mind; its the giving of a man a spiritual understanding; They are a people of no understanding, therefore he that made them will not save them, Isa. 23. 11. So than, 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: O pray that God would open your blind eyes! Secondly, From those that are called. Take away the profane and ungodly man in his life, and than the number its still less and less. Are not the ignorant and the profane men the greater part of called persons? But now if any man be a vicious and ungodly person, he must also stand aloof of: Here are no signs of thy Election, as yet; yea there are the Plague-tokens for the present of God's eternal displeasure. Thirdly, There its a third sort to be taken away, and that its, Of those indeed who live a civil and unblameable life, unspotted from all sin and wickedness, 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 departed, here its no comfort for them. Lastly, Yet once more take away all those, who have the common gifts and graces of God's Spirit, who have some inward workings of illumination, and joy, and sorrow in their hearts; but yet because they do not dig deep enough, and want root, are therefore carried no further than hypocrites and reprobates: Such there are, and our Saviour doth often give his Disciples warning, jest they go no further than these. Now than put all these together, The Ignorant Person, The Profane, The Civil, and the Temporary Believer, and take the rest, and you will say, O how few are chosen! Use of Examination. Try yourselves under this truth, Hath Christ spoken it Use. once and twice? It will prove true, That though Many are called, yet few are chosen: O than search, and again search and try your ways! O 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 than fall upon this study. O 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 happiness its a choice mercy, so are thy thoughts, thy actions choice actions. Its thy who'll conversation selected and removed from sin and filthiness. This its 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 its the fruit of this Election, and a threefold work the Spirit of God puts forth in them: It's 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. It's the Spirit of Adoption, enabling us to call God Father: This its a comfortable fruit in those that are chosen; They have a Filial and Evangelical frame of heart. They have a godly boldness and confidence in God's love. 3. It's a witnessing and sealing Spirit to them, it assures and seals unto them the love and favour of God, and by the Spirit's assistance they come to be thus persuaded. Alas, they have no such certainty of themselves, as the choicest 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 its excellent, his Sabbaths are a delight. They prise those things more than 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 neglect of the means. No, Paul beats down his body, that he may not become a reprobate; 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. Moore Signs and Effects of Election. And Directions 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 Proposition, carrieth much terror with it; for how easily may the soul be discouraged 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 completely, I shall Answer this particular case of Conscience, What that person should do, who its overwhelmed with fears and thoughts whether he belong to Election or no, whether he hath any interest in the Covenant of A Case of conscience. Grace; for though but few, yet some such there are, who through the tenderness of their own heart, and Satan's subtle 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 deflowered Tamar, weeping 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 burden? But before I apply myself to this satisfaction, I shall add 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 its received, Tene certum, dimitte incertum, Hold that which its certain, and let Moore signs and effects of Election. that go which its uncertain: Why than are ye not as wise in this respect? Thy outward mercies, thy security, and quietness of conscience, these are no certain signs of thy Election; therefore let them go and put no more confidence in them. We proceed to add more, That he who its 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 only, 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 lamentations, 4 To whom its the Gospel preached, any more than mere bore words? Do not our Sermons, as the Psalmist said of our lives, Pass away as a tale that its told? O this its an ill sign! consider that place, 1 Thess. 1. 4, 5. Knowing (brethrens) 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 only, 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: It's therefore very good to consider, with what power the word preached falls into thy heart: Doth it convince thee, humbly thee, mollify and soften thee, this argueth thou belongest to God. john 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, according to the efficacy God's word hath upon their hearts. Every faithful Minister its like john, a voice, but if he be no more, than he said of the Nightingale, vox & praeterea nihil, a voice, 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 people, but they would do nothing; If therefore the Election of God ever put forth any glorious power on thee, thou wilt find it in this some time or other, that the word preached will be more than the word of a man, more than a mere human 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, Verily God its here: O the power, the conviction, the melt of my soul that I feel within me! Secondly, A further effect of Predestination, its a conformity to the image of Christ: 2. Thus the Apostle expressly affirmeth, Rom. 8. 26. Whom he did foreknow, he did predestinate to be conformed to the image of his son: This its 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 its future and to come; viz. To be glorified, as he its glorified: 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 earthly, so we shall the image of the heavenly, 1 Cor. 15. 49. An inestimable privilege it its: But I intent not that. The Second particular of conformity, its the grace and holiness of Christ; that as he was altogether holy, humbly, doing the will of God readily in every particular, so should we. Hence we are commanded To be followers of him, and, To put on the Lord jesus Christ, Rom. 12. 14 as a garment which covers the who'll body; so that we are to express the savour 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 lest ere they die, manifest the life and power of Christ dwelling in them. Consider than, are thy affections, thy thoughts, thy actions such as resemble Christ? Those that are elected, are predestinated to such a conformity. Thirdly, There its a conformity unto Christ, in regard of his sufferings, and patiented 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 member, as well as the head, shall have a state of humiliation, before a state of exaltation: Let not those than who will live in the power of godliness, expect great and comfortable things always in this world: Though they be chosen one's with God, yet with the world they may be the offscouring and dregss of mankind. Thirdly, The third effect, Its thankfulness, and continual hearty gratitude unto 3. 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, than you can put bounds to the sea: See Paul, Ephes. 1. and in other places, with what heavenly joy and enlarged thankfulness he amplifieth the love and grace of God in electing of us before the foundations of the world; he cannot satisfy 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, than if he should give thee all the glory of the world. That elect Lady john wrote unto, was more happy in being elected, than in all the external glory she had; How than its 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 4. bestowed upon them, whereby they are able to rejoice and triumph in all adversities and troubles: The apprehension of this doth so animate them, that like Salamanders, they live in the fire of persecution; like the Ark, they are so far from being 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 kind of Enemies that can be thought on! he challengeth every adversary to put forth his sting: Now whence comes all this boldness and confidence? 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 itself, did not a gracious assurance of this, raise them up above all human strength? This its 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 only to be bound, but to dye for Christ's sake. Fifthly, The last and glorious effect of Election, its perseverance, and a steadfast continuance in that way of grace they are at first set in: Final Apostasy, and total 3. backsliding from the ways of God, can never befall those that are thus chosen: 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 john 2. 19 many places might be brought to this purpose; especially that promise, jer. 32. 40. which its nothing but the Covenant of Grace, and the execution of God's decree from all eternity, I will put my fear in their hearts, that they shall never departed from me: O what a blessed mercy its this! when there are so many hours of temptation in the world, so many blustering storms and tempests, that are able to raise up the very roots, did not that immortal seed preserve them. Thus having added some more necessary effects, that demonstrate this calling and election of God, I now apply myself to pour oil into that wounded heart I mentioned, to that tender conscience who its surprised with fear and trembling, lest not so much as the crumbs 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 its no new or strange temptation, even for the 1. The Case of consciu●●● r●solved. 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 David's Psalms, Hath the Lord cast of 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 Isa. 49. 1●. even Christ himself was tempted in this manner, though without sin: Was not this the meaning of those heavy groans and cries, 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 soulagony, and soul-sufferings he did undergo for us. Well than, let no tender heart, and troubled soul be dejected, if it be exercised with such black temptations; for these things have befallen the godly, yea, Christ himself. Secondly, Lay this down assuredly, that all those thoughts and suggestions, as 2. if thou wert not chosen, come only from the Devil, and are his poisoned arrows that he darts into thee: He its the Prince of darkness, and loveth to keep the soul in darkness; he its the Accuser of the Brethrens, not only 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, its plain, because they are contrary to the scripture: All spirits must be tried by the Scripture, and so thou must try thy spirit by the Scripture: Well than, thy spirit saith, God hath not chosen thee, God hath not ordained thee to eternal glory; now say, Where doth the Scripture reveal any such thing? where doth God's word manifest any such thing? If than the Scripture discover no such thing, it comes but from that lying spirit, and thy lying heart together; say therefore in all such temptations, Get thee behind me Satan, these things savour not of the Scripture, these things come not from God's spirit; therefore God's spirit its called The Comforter, because he inclineth the soul to believe in God's gracious promises; God's spirit, its the spirit of Adoption, which enableth us to cry, Abba Father; thus the spirit of God, where that its, 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 God's 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: It's a very dangerous 3. 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 enjoineth every one, Why than art thou troubling thyself 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 of all those temptations, as Paul did the Viper from his hand; and say, Let me rise up and fall to my duty: The command its plain, unquestionable, Come unto me all ye that are heavy laden, Mat. 11. Ho every one that thirsteth come, John 7. Now than, if these Texts be so clear, so evident, how darest thou refuse them? If sin trouble thee, than let sin against these Commandments trouble thee. We have a most pregnant instance in this case, Mat. 11. 22. The woman of Canaan when she desired help from Christ, see what a repulse Christ gave her, It's not fit to give children's bread to Dogs: He calls her a Dog, he tells her, children's 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 spoken this by way of trial, 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 crumbs that fall from the table: Let me be a Dog, let me be unworthy, I confess myself so, I feel myself so, yet deny not the crumbs, the lest mercy I shall prise; and upon this answer what great commendation did Christ give her faith? Look you than, here its a copy for thee to writ after, endeavour to be like this woman; OH Lord, though I feel no comfort, though I be a Castaway, though I be a dog, yet let me have but the crumbs, the lest expressions of thy love, and they will refresh me: So that you see, these temptations are not to deject, but to draw out thy importunity, to quicken up thy affections, as you shall hear afterwards. Fourthly, Thou oughtest to be so far from being discouraged, because of these sad 4. temptations and fears, that thou oughtest the more to rejoice, and to take these groans and cries, 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 rejoice and bless God, that puts thee in such agonies, such exercises, though for the present so heavy and unsupportable: Alas! he that its a reprobate, and indeed forsaken by God, he its never thus troubled, he its given up to a stony heart, as Pharaoh was; and therefore such are said to have a blind eye, a deaf ear, a fat heart, that cannot understand: Not, 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 than, those things which aught 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 5. come to no good at all, they are thorns in thy side, and hinder thee in all that liveliness and power of godliness that aught to be; they hinder thy praying, thy obedience, thy comfortable discharge of thy relation, duties: The joy of the Lord its your strength, said Nehemiah, Nehem. 8. 10. and fear, that makes feeble hands, and feeble knees: so that as that timber which its eaten into by worms, cannot serve for strong building; so neither can those who are devoured by these temptations, be for that while serviceable unto God: Know than, if thou wilt fear, thou hast cause to fear these fears, thou hast cause to take heed thou dost not run into sin, while thou art afraid of sin. Sixthly, Examine thyself, whether thou dost not live in some known secret sin unrepented 6. of; and that puts thee upon the question of all; or whether thou hast not grossly 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 vapours got in the bowels of the earth, and finding no vent, make a terrible earthquake. Seven and lastly, Grant all thy fears and troubles to be upon just grounds, yet if 7. thou must perish, perish depending upon God: Take up Jobs resolution, Though he kill me, yet will I trust in him; as Hester, venture to go into God's presence, and say, If I perish, I perish, and thou wilt find as she did, the King of Heaven Job 13. 15. holding out the Sceptre of grace: Thou art sure to be damned by unbelief, and by keeping of 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 stayed in the place they were in, therefore they would venture, though in the enemy's Country: And thus much for application of comfort. I shall conclude with an Use of Admonition, Try yourselves about these forementioned fruits of election; do not reject these things, as nothing belonging to thee: Oh! dost not thou see thyself as yet in the state of gall and bitterness? 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 Discourse into two parts; The first whereof its didactical, informing and confirming in matters of Faith and Doctrine. The second its moral and practical, wholly tending to form us in a Christian and heavenly life. Now in the beginning of this Chapter, wherein my Text its the first verse, the Apostle betakes himself to an wholesome and savoury Exhortation, to live in the powerful expression of all the graces of God's Spirit. And first, he layeth down his Exhortation in the general; and than instanceth in particulars. The general Duty its my Text; wherein observe, 1. The Duty itself, Walk worthy: To walk implieth the perpetual course and exercise of a man's life. He that steps now and than occasionally in such a path, its not said to walk in it: To be godly by fits, to have some pangs and sudden resolution; for what its good, and the● presently to let all vanish, its not to walk. To walk worthy; This its not worth of merit or congruity antecedent to God's grace calling us. No, he plainly supposeth the grace of God hath called us already: and therefore, as it to be showed, it denoteth only a worth of condecency and fitness that its 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 its, fit and beseeming repentance. 2. You have the object of this Duty, and that its 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 child, he did all things as a child; but when a man, he left those childish things, and did as a man: Thus it its here, when thou wast ignorant, profane, and a stranger from God, thou didst as such do, but when called by God, than thou takest up more holy and divine resolutions. 3. There its the argument to enforce it, and that its from the outward condition of him, that doth thus entreat them, A prisoner of the Lord; one that its in bonds and prison for the Lord's 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 loose his life for the Lord's sake! And see here the gracious disposition of Paul, who being now in prison and bonds, its not solicitous about himself, doth not writ about means to set himself at liberty; but all his care its, 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 its the earnest and hearty desire of the faithful Ministers of the Gospel, that Observe. all Christians should live such a life, that its worthy and beseeming so excellent a Calling. There are no sadder objects, than to see a profane, a debauched, an ungodly Christian; to see men profess Christ in words, and in works to deny him; For these things their souls mourn in secret. Because of this, they entreat, beseech and exhort without ceasing: See the like hot affection burning out in Paul to the Thessalonians, 2 Thess. 1. 11. We pray always for you, that our God would count you worthy of his calling. We pray always for you; This we never forget; This its always in our heart, that ye may be a people becoming this glorious calling. 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 fulfil the lusts of the flesh. Solomon hath two excellent say together, Prou. 26. v. 7. and v. 9 The first its, The legs of the lame are not equal, so its the parable in a fool's mouth. A fool its the wicked man, and a parable its a grave, holy sentence: Now, saith he, as those that are lame and halt, they show an uncomely inequality in their going, such a deformity there its in a wicked man, that yet hath holy truths in his mouth. The second its, As a thorn goeth up in the hand of a drunkard; so its 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 godliness, yet he feels no efficacy in them. To open this Doctrine, consider, First, What it its to walk worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this holy calling; and that implieth What it its to walk worthy. 1. these things: First, To do nothing but what its suitable and connatural with this calling. Those actions are worthy such an agent, as are suitable and proper for him. All Agents have their suitable 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 suitable and connatural actions of a Christian are to avoid sin, to walk holily, to be above the world, to keep ourselves unspotted from it. Now if any one that its called a Christian be not thus, he doth unnatural actions. His principles, his obligations are against these things. O (Beloved) if men were real Christians, as well as titular, you should see no more profane and ungodly persons amongst us, than venomous and poisonous creatures will be in some countries; It should be even a wonder, a strange thing, that any one should among Christians be found in the way of wickedness: O than reflect upon all thy words, all thy actions! Are these suitable? Are these proper? Do these agreed 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 suitableness, a conveniency and decency, to 2. do such things as are comely, that are no reproach or debasement unto our holy profession. Whatsoever things are comely, whatsoever things are pure and just, Phil. 4. 8. If there be any praise, any virtue, think on these things. It's a rule that Tully gives in Moral Offices between man and man, that we should observe the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what its convenient and decent: Though happily Pagans' and Heathens, and such who never heard of Christ may glory in all excess of riot, yet this its not decent or becoming a Christian. The Apostle forbids foolish jesting, which its not convenient, Ephes. 5. 4. how much more than thy oaths, thy lusts! O 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 separated himself to God, promising abstinence from these things; and so though the world lieth in wickedness, and glory in their impieties, yet these things are not for thee to do, who art separated to God. What than shall we think of such persons, who accounted their oaths a grace to their mouth, who judge strictness and preciseness of walking, the most indecent and ridiculous way? O what do such persons think of their Divine Vocation? Hath God called us to uncleanness, to lusts? Where are your consciences? Why do they lie so fast asleep in your breasts, and are not awakened? Thirdly, The word implieth glory, and an ornament to this heavenly calling, which 3. its more than mere comeliness and decency. Glory its clara notitia, a famous and illustrious manifestation of such godliness 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 glorify God for us, Matth. 5. 16. O, every Christian its 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: O its a woeful thing to be an offence or a stumbling block to others, and that its, so to live, as that others are more confirmed and encouraged in their wickedness! Look we than upon men's lives, and compare them with their Christian calling, here its no more agreement than with light and darkness: O 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 holiness. Christiani sanctè vixissent, si Christus sancta docuisset; Christians would have lived holily, if Christ had given them holy commands: O blasphemy! Yet thus its the name of Christ blasphemed by thy ungodly life. Fourthly, The word doth imply a giving the pre-eminence and excellency to those things that beseem this calling; That we mind this in the first place. Many they 4. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and its properly from that side of the scales or balance that weighs down the other; so it its here: Those things that become this holy calling, that make for the glory of it, they should wiegh down all other thoughts and affections: whatsoever its chief, precious and vigorous in thee, it should go to glorify this heavenly calling. So that this shameth those, who never seriously consider nor meditate, what this Christian profession binds them to; As Nehemiah said, Shall such a man as I slay? 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? O when thou hast been overcome with such things! say truly to thyself, that which Michal did falsely to David, Thou hast made thyself like one of the vile and base ones of the earth. Thus you have heard what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy doth imply. What are the properties and actions that will become our holy call 〈…〉. 1. Now let us consider, What 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 hearty and totally left all that former life God hath called them out from, and have no desires to return to that again. By this call God takes us from all those former customary ways of impieties, that we lived in: Were we profane? 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 mere unworthy way of this call, than to desire to return to his former lusts; To think it was better than with us, than now; we had more pleasures, more love in the world, more content and esteem, than since we have followed God thus calling of us: O wherein can we show ourselves a people more unworthy of this mercy, than 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 wondered deliverances for them; wherein did they demonstrate their horrible ingratitude more than in this, That they would go back again to Egypt? They prized not the Manna, but thought of their old fleshpotss. Thus its as unsufferable wickedness in any man, whom God hath called from his former lusts, and he gins to desire them again, and to do as he hath done: O what its this, but to repent of thy marriage to God To proclaim to the world, that thou didst find more pleasure and content in lusts, than in the service of God Remember Lot's 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 signify brimstone, or such materials, and so she was punished in some measure like the Sodomites, partaking of their punishments, because she had some compliance with their sins: O than consider thyself! Hast thou forsaken all thy former dear lusts? Hast thou bid them all Be go? Its the very memory of thy former life a shame and a bitterness 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 its to walk worthy of so holy a calling. Secondly, Those that walk worthy of this heavenly call, they keep themselves 2. unspotted from the wickedness of the world, they are not conformed to the ways and customs thereof. Thus the Apostle prayeth earnestly, Rom. 12. That they might not be conformed to the world, but transformed in their mind; & true religion its 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 of all thy rags, and not to carry about thee so much as the smell thereof. The who'll world lieth in wickedness, 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 than walk in a way beseeming this holy profession, when thy life its 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 aught 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 than defile thyself with the pitch here below. Be as the Sunbeams upon the dunghill, 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 ways that may be 3. an active scandal or offence to others. To walk worthy of the Gospel its so to carry ourselves, 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 men's ways. This its 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 millstone about their necks. They had better never have been born, that it might be said, There were never such men, than so to harden others in impiety. How unworthy was Judas of that gracious call he had, when by his secret theft and perfidious betraying 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 God's glory, and of the repute of godliness they dare not do such things as shall make Religion stink in the nostrils of men: O they have always a care to that, that that may be well spoken of, may hear well! Indeed 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 suspicion of them; How much more should Christians, who are commanded to abstain from all appearance of evil? 1 Thess. 5. 22. Fourthly, They that walk worthy of his calling, they are endued with magnanimous and high resolutions suitable thereunto. They are said to be born of God; Forts creantur 4. fortibus. They resemble their father of whom they are born; Doth earthly greatness and nobility make men put themselves in a different behaviour and deportment from those that are of an inferior breed? we say, Such a man showeth his breeding, he its a Gentleman every inch of him; How much rather may we say, Such a man showeth his Christianity, He its a Christian in every particular, you may know who its his father, he scorneth to debase himself by sin? yet many men think the only gallantry in the world lieth in the beastly pleasures of the flesh; Thus while they think themselves more than other men, they make themselves worse than the very beasts. Remember thy Christianity, and that will raise up thy heart to things that are indeed glorious and excellent; to mortify 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 sin; 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 lowliness and meekness of mind, 5. with all long-suffering and forbearance. Lowliness of mind its that humility of heart, whereby we give all to God's grace, and take nothing to ourselves, Praise its comely for the upright. Nothing but grace, grace should come out of the mouth that its thus graciously called by God. Thus Paul often breatheth out the praises of the richeses of God's grace and long-suffering, with much patience entreating and exhorting others to come out of their dangerous estate they are in. They consider how much patience God and good men showed to them, how often they were rebellious and refractory, yet God did not leave them. And certainly this its 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 ourselves to these trials and touchstones. Its Use. all our calling thus holy? Its Christianity thus obliging unto all purity and godliness? O than 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 its done among those, who yet profess the faith of Christ: O either lay aside such titles, or lay aside those ungodly 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 yourselves as unsavoury salt; stand aloof of 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 myself, I forget my holy calling. SERMON CXIV. Of the Nature, Extent and Example of that Holiness to which God calls a man. 1 PET. 1. 15. But as he which hath called you its holy, so be ye holy in all manner of conversation. 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 its emphatically expressed by that metaphorical phrase, Girdup the loins of your mind: The body girt, its more expedite and prepared for any work, and so its the mind. In the 14 Verse he amplifieth this duty; first, Comparatively, As obedient children: This showeth 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 its pressed negatively, Not fashioning yourselves, etc. You see what it its to be men and women of the best fashion; viz. Such as do not conform to those lusts and sins that the world doth lie in: And that 2. Its positively commanded, But be ye holy; where you have the duty enjoined, Be ye holy: There are four words commonly used for this holiness, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and most commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whether this word came of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without earth, or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because holiness deserveth all reverence and veneration, I shall not much regard; this its certain, it doth imply a choice and sublime frame of soul, whereby we are carried out in reference to God in all our actions. 2. There its the extent of this duty, In all manner of conversation: Here this its considerable, that men may demonstrate some holiness in some particular acts, and in some channels, but not in all manner of conversation. 3. Here its the exemplary cause, after which we are to be conformable, As he that hath called you its holy. 4 There its an argument confirming it by authority from Scripture, Because it its written, Be ye holy, for I am holy: That its 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 only of similitude and proportionable imitation, as its more particularly to be showed. Observe, That persons called, aught to be holy, even as God who calleth them its most Observe. holy. This very consideration should work an heavenly metamorphosis and change, who and what its 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 glorify 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 its the Diamond in the Jewel. To illustrate this point, consider, First, What this holiness its, and that its in these things: 1. What this holiness its. First, An inward rectitude of all the parts and faculties of the soul, whereby they are employed and improved for holy ends: Holiness its not a particular grace, or a particular healing of some disease in the soul, but it its an universal medicine applied 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 its nothing but the sound and right temperament of the soul, whereby it its enabled in mind, will and affection, yea, the who'll man to be carried out towards God; therefore this holiness its called The image of God; and we know, an image its not an hand, or a leg, but a full delineation in all the parts thereof; when therefore we are commanded thus to be holy, we are to look to holiness in the fountain, to holiness in the root; even as God its not only 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 show of holiness and outward splendour, yet if not flowing from this inward image, they are but guilded Sepulchers, and like the ashes of Sodom. Secondly, This holiness its a pure and unmixed disposition of soul, from any thing that may soil and debase it: So some make the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that its, without any 2. terrene or earthly mixture; for as every thing its debased, when it its mixed with that which its of an inferior nature to it; as lead with silver, water with wine: So it its here, when the soul of man which was made for the enjoyment of God, and communion with him, its bowed down to earthly things, and mingleth itself with them, than 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 its the deepest pollution, as if the Sun should become a dunghill; and therefore wicked 1. men are compared to Dogs, licking up their vomit, and Swine wallowing in their mire, 2 Pet. 2. 22. O therefore remember, when thou hast been committing any gross sin, thou hast made thyself like dirt and dung, thou hast made thyself like a loathsome Toad, God abhorreth thee, and were thy eyes opened, thou wouldst be abominable in thy own eyes, thou wouldst not endure thyself, 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 affections 2. 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 overloving, in over-grieving, in over-desiring, they debase and make unholy. Hence Esau its called A profane person, Heb. 12. 16. why? we read not of his gross, vicious, beastly sins, but because be had a low and undervaluing esteem of heavenly things, of that birthright he sold: So than, thou art an unholy and a profane 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, than cadum mentis, a drop of pleasure, than an who'll vessel of heavenly wisdom, this argueth thou art unholy. Holiness lieth in the spiritual dieting and moderating of all thy affections to worldly 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 of those luxuriant branches, we are to put bounds to them, as God to the sea, Hitherto thou shalt go and no further. Thirdly, Holiness its mainly seen in referring all unto God by pure and upright intentions. The Pharisees holiness, though so dazzling in the eyes of the world, 3. 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 lest, the love of their Country, that put them upon the accomplishment of such actions; so that the greatest part of holiness its invisible, lieth much in eyeing at the true aim we aught to shoot at. Jehu in all those wondered 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 than thy intentions fall not short of that ultimate end, the glory of God, and this prove a dead fly in the box of thy ointment. Fourthly, Holiness lieth in bearing up the heart in all kind of duties, with such 4. heavenly and sublime motives, that flesh and blood can no ways attain unto: Holiness its a power above all refined natural abilities: Thus faith its an holy grace, because it beareth up the heart with a promise, with the word of God, when all natural reason and hopes are against it; and so he can rebuke those strong winds and tempests of unbelief and discouragement, which natural strength could never do: So to love God in adversities, not to mutter or repined at him, though his hand be heavy on thee, yet thou hast no hard thoughts about him, but he its as good and as gracious a God in thy apprehension as ever: Here its iron swimming, here are the rivers of Jordan running back, here its holiness exalted above nature; so likewise to rejoice in tribulations, to triumph over all troubles; to find honey in the dead carcase of the Lion, to get bread out of stones; this its the work of holiness. And lastly, patience and forbearance to men that hate us, love and pity to those that cruelly persecute us: Thus holiness teacheth, but the nature of man kicketh against all these things. Fifthly, Holiness its in the dedicating of ourselves wholly unto the Lord; that we 5. are no more our own, much lesle the worlds or Satins: Thus there were holy vessels, and an holy Temple, because altogether separated unto God, and might not be employed 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 unclean thing. O what a strong obligation its this, to departed 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 than as the Temple, let no unclean thoughts or affections pass through thee. Sixthly, A necessary Concomitant of this holiness, its a reverence and awe it breeds 6. 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 awe, a fear even in wicked men: Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and hence Herod, though a King, yet feared John, because he was a righteous and holy man, Mat. 6. 20. This holiness its called by Peeter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Divine nature, 2 Pet. 1. 4. and certainly, as the Sun makes a glorious dazzling 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 outwardly they may deride and oppose the practice of holiness, yet in their consciences they count such happy, and wish their souls might be in the same condition with such men's. We come in the next place, to the extent of this duty, In all manner of conversation: The extent of the duty. 1. And First, It must be in our conversation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now a man's conversation its not some few acts, or some few times to be holily affected, but constantly and customarily. Our conversation its in heaven, saith the Apostle, Phil. 3. 20. and its called a godly man's way, wherein he walketh; so that unless holiness be thy main business, unless Religion be thy chief employment, thou art not yet holy, thy way its not an holy way, though there may be some occasional holy action; neither its thy conversation an holy conversation, though there may seem to be some holy fits: O this its greatly to be attended unto, for some men's holiness its like the morning dew, or like the ebb and flow 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: 2. First, There must be all holiness subjectiué, that its, all the parts and faculties of soul and body must have their peculiar holiness; the mind holy, thoughts holy, meditations holy, the will holy, desires holy, and holy choices, the affections holy, holy love, holy anger, holy grief, holy fear; the memory an holy treasury to retain holy directions and instructions: Thus a man's soul must be like that part of the Temple, Sanctum Sanctorum, The holiest of holies; the body likewise, that its 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 who'll man shall be written, Holiness to the Lord; and the meaning of that prophecy its, That he who its holy, shall be in every respect 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 objectiué, in respect of the object: Our actions must be holy in reference to God and man: I exercise myself, 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 immediately 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, than these just and righteous actions, are likewise holy actions, because of the consideration 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 endeavour, and to hunger and thirst after all the degrees 3. of holiness; if there be better believing in God, better heavenly mindedness, more love to God than 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 behind, and pursueth that before, Phil. 3. as if he were but beginning to be godly; and hence the godly are said, To hunger and thirst after righteousness, Mat. 5. Alexander wept when he heard a Philosopher arguing there were more worlds than 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 dost not reject thy holiness as none at all, because it may be better; for perfection and fullness its not in this life, still here its something wanting, but our prayers and endeavours should be after perfection. Fourthly, We are to put forth all the parts and kinds of godliness in our conversation: Holiness its a chain, and we must not break one link: Add to faith, 4. virtue, and to virtue temperance, etc. 2 Pet. 1. 6. To be holy in some things, and not in others, its to be holy in nothing: Holiness its universal, it comes in with no butts, no ifs or and's, no exceptions; but as the word of God its universal, and the rule its universal, so its his holiness: O its this partial holiness, this holiness in some pittances, that makes such a reproach to Religion: Holiness will no more swear than lie, or lie than swear; Holiness will no more deal unjustly, than leave of praying and holy duties; if any do so, the Scripture makes not such holy: O therefore be sure to study the extent and largeness of holiness. Do I show forth all holiness? The Apostle bids us pray, that under Magistrates we might live in all godliness: There its 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 kind of godliness, when they are put to it. Lastly, We are to show holiness at all times in our conversations: There its no 4. 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 only evil, and that continually; so should ours be holy, and that continually: This its our duty, though in this life it cannot be fully practised. In the third place, consider, The example of our holiness; and that its, As God The pea 〈…〉 of holiness. its holy: Not that we can be infinitely holy, and essentially holy, as he its; 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 its, Mighty as he its, but holy as he its. Now the grounds of this are: First, It behoveth a father and a son to be of the same nature: A man doth not Why. 1. beget a beast of another nature, but a child of the same being: Thus the Apostle, As obedient children; and hence they are said to Be born of God: How than can ye call God father, who have not the likeness of his nature? Its there such sin and impurity in God, as in thee? O tremble at such things! God's eyes are purer than to behold iniquity; so let thine be. Secondly, Love to God, will put a man upon the imitation of him whom we love: 2. So that similitude, as it its 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 communion 3. 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 seethe his face, as you may see it represented in the Canticles: Now how can this be, when a man its profane and unholy? Christ speaks there of his heavenly love, and spiritual embracements, and how can this be to a soul that its loathsome and uncomely 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: Fellow holiness; without which no man shall see, enjoy God, Heb. 12. 14. As the eye distempered with diseased humours, cannot comfortably behold the sun, so neither can the soul, debased through sin, behold the favour of God; yea, as the soul its not fit for such communion, so the presence and purity of God, if it should draw near, would be an heavy burden to a wicked man. Heaven itself, and enjoyment of God, its no suitable or welcome mercy to a wicked heart: So far as the notion of safety and deliverance from hell its in heaven, they can be glad of it; but take the positive part of heaven, which its indeed the heaven; viz. Enjoyment of God, and delighting in him, a wicked man can no more agreed with it, than soar eyes do abide the dazzling sun. Let us make Application of the point. And First, Of Instruction: Its holiness thus necessarily required of every one called Use 1. by God, because he its holy? than to be sure do not mistake what true holiness its; for if thou err about that, thy destruction its irrecoverable, who can help it? Therefore to know what it its, study and peruse the Scripture: O what an exact, sublime, and accurate thing its that represented to be! Will no lesle serve than 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 holiness according to the principles of the world; and they, when a man its lesle wicked, call it holiness; if there be worse men in the world, than they bless themselves. As in an Hospital, the man that its lesle diseased than others, he its judged healthful and strong: This undoeth you, holiness and godliness its made a lesle and more easy business, than the Scripture describeth. Use 2. Of Terror and Woe to those called persons, who deride, oppose and Use 2. malice holiness: O that the earth should bear, and the Sun shine upon such incarnate devils! Wheresoever there its the power of holiness, there all their venom its vented; Who would think that men called by so holy a God, should deride holiness? That men convinced by an holy Spirit, should mock at holiness? That men who read an holy Bible, who have an holy profession, should thus be turned into Serpents, and no men? This its not to be holy as God its holy, but malicious and envious as the devil its. 3. Of Exhortation to you who are indeed holy for the main, grow in this, Use 3. be more quickened in it. The Apostle speaks to these that were already holy. Holiness its 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 affections be? Its holiness suitable, connatural, constant and permanent in thee? and certainly this its more to be looked at, than all outward mercies, richeses, honours, earthly greatness; for this only 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: O there its no comfortable living an hour, a moment without this holiness! And than to increase and preserve it: First, Cherish and entertain the holy Spirit, this its peculiarly called holy, because it works holiness; grieve it not than by committing known sins, or by lazy and sluggish walking. Secondly, Prise the Ordinances, the Ministry and preaching of the Word; men grow lose and cold when they leave this fire. Thirdly, Consider the nature of holiness its 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 calls all sinners repenting and believing. 1 PET. 5. 10. The God of all grace, who hath called us into his eternal glory by Christ Jesus, etc. 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 its addressed, viz. God, described by a glorious property suitable to the matter of the prayer, The God of all grace; he was to pray for grace, and therefore mentioneth the fountain of grace. This its of great consolation, the people of God want more and more grace, and God its clothed with all-sufficiency: if you want it, you know where to be supplied. Secondly, God its described by a gracious effect of this grace, Who hath called us: This fountain was not sealed up, but diffuseth itself. The term to which, of this grace, described in its nature to be Glory. Believers should lift up their heads at the very hearing of this: and there its the adjunct of it, eternal glory. Fourthly, There its the meritorious cause of this grace, By Christ Jesus. Fifthly, The matter prayed for, which its in the accumulation of many words together, Make you perfect, establish, strengthen, settle you. Some do curiously inquire 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 its 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 strengthening in grace. As he cried out, OH me nunquam sapientem, so mayest thou, OH me nunquam pium, still there its a further degree in every grace to be obtained. There its imperfection, and there must be continual correcting; but this its not the matter I intent, I come therefore to my purposed subject in this Text; and that its the term to which, of God's 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 calls wretched sinners, but repenting and believing unto. He hath called us into it: This showeth how close and intimate that fruition its 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 its to part with dirt and dung to have gold and precious stones. For the further opening of this you must know there its a twofold end of God's calling us, the near and proxim one, and that its, Repentance and Faith: So the first thing God calls wicked and sinful men unto, its truly to repent of their sin, and steadfastly to believe in him; But secondly, There its the remote and further end, which its Salvation and Eternal Glory. Of this we are to speak at this time. God calls sinners repenting and believing, to no less than infinite and eternal Observe. Glory. This point certainly may much affect you; for did the Devil think by showing 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 its a parallel place, 1 Thess. 2. 12. Who hath called us unto his kingdom and glory. What unspeakable condescension its this, that God should take us, and put us into a communion 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 days to purifyings 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 steadfastly behold him: Certainly there aught to be more cleansing and preparing of the soul to receive the Doctrine of this Gospel-glory. We can only show you the backparts of it, for we cannot comprehend it in all its fullness, no more than a little shell can hold the Ocean. We shall first speak of the Nature of this Glory, and than the Properties. And First, The Nature of it its seen in discovering the object to be enjoyed by us to all The nature of Glory. eternity, and that its God himself, the perfect, universal and sufficient good. Our glory its in this, that we enjoy God to all eternity, who its the inexhausted sea of all heavenly happiness. See how David doth triumph in that enjoyment he hath of God in this life, which yet its but the cluster of grapes to that heavenly Canaan. Whom have I in heaven but thee, and whom in earth but thee? Psal. 73. 25. And in other places, The Lord its my portion and my inheritance. So than, if God enjoyed by faith do give so great a blessedness to the soul in this life, how much more when he its enjoyed by immediate vision? This the Scripture calls, Seeing of God face to face, 1 Cor. 13. 12. So than, herein lieth this unspeakable glory, that whatsoever goodness, excellency, fullness and blessedness its in God, the same its communicated unto the glorified Saint according to its capacity. Deus meus & omnia, said he: but this will be much more in Heaven, where not only our sinful, but our animal lives will be ended; Than shall we be with the Lord for ever, said Paul, that its spoken, as the complete perfection of all happiness. Secondly, This glory which may be called formal or subjective, as the former objective, 2. 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 its, 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 rational 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 Of knowledge in heaven. of this happiness, 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 its, the more its our glory. Now the Scripture speaks, that we shall than see him face to face, not as in a glass, 1 Cor. 13. 12. We shall know him even as we are known of him; and our glory its expressed in this phrase To see God. So than, herein will our blessedness and glory be, that we shall fully and clearly know and behold all the excellency that its in God, all the objects and motives of love and delight. That as the bodily eye descrying the pulchritude of a sensible object, presently kindles love in the heart, Ut vidi perii; So it its here, The soul of a man glorified, beholding all the admirable loveliness and excellency in God, that holy and pure nature of his, those gracious and free acts of his love to us, its hereupon set on fire, and made glorious; That which the Apostle prayeth for us here to attain, will than be completed, 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 infinite complacency and delight in God, who its thus made known; and certainly, if good be the object of the will and love, than God being infinitely, universally 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 sin should be wholly cleansed away: For as 3. long as there its any relic of this noisomeness, as it its not fit or suitable for such a glorious object, as God its; so neither hath it complete and full glory itself. The blood of Christ was shed, that we might be without spot or wrinkle, or any such thing; but this loveliness cannot be obtained in this life. It's true, Christ in those spiritual Songs of Solomon, calls his Church, His Love, his Fair, his undefiled One, that she its altogether Lovely, but that its merely because of the lovely Ornaments, and Excellency Christ put upon Herald But in Heaven this Loveliness will be inherent, she will have all this Glory inexistent, not imputed: O than what Tongue can express the gloriousness of such a condition, when there shall not be the lest imperfection, or defect in thy Grace, thy Love perfect Love, thy Delight in God a full and perfect Delight! Paul in Heaven doth no longer complain, When I would do good, evil its present with me, Rom. 7. No, his heart its as godly and as holy as he can desire. This than its the glory that the called ones of God should breathe 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 dross and filth in myself; I blush because of my nakedness; but the day its coming, when all things that are imperfect will be done away. This should exceedingly support them for the present in their conflicts and combats with sin: O what shall they do! Their hearts suffer violence within them, they are loathsome beasts in their own eyes; they do not love to see themselves in the pure Glass of God's Word. Well, comfort thyself, the time its coming, thy Graces will be made perfect, thy Soul will be glorified with all fullness, not the lest spot or blemish in it. Fourthly, This Glory will be in the enlarging and extending of all the faculties 4. 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 itself it could not do. Hence the very Soul of an Infant dying a member of Christ, and glorified in Heaven, its stretched 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, than of itself it could have. Fifthly, This Glory doth not only stay on the Soul, but reacheth to the body 5. 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 calls them. The glory of our bodies its, First in the perfection of them; all the Defects, Imperfections, Deformities will than be quite removed. Secondly, In impassibility, there will be no pains, no Diseases, no bodily Grief, no Passion from, or suffering of, any offensive object. 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: O 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 dishonour and infirmities? Sixthly, This Glory its not only thus real and inherent, but it its also manifested and revealed Glory in the eyes of others; For Glory its properly illustris 6. & clara notitia, the knowledge and favour of an excellency, the manifestation of it to others; and thus the glory of called persons will be a known manifested Glory. It will be seen by the eyes of the who'll 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 Angels 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, opposed, how doth God honour them? So than, 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 manifest. That as precious jewels have that naturally which covers their excellency, and the choice gold lieth in the earth, and at first showeth not its full lustre, till by Art made so: So the godly who in this present life are despicable and uncomely by their weaknesses, by their afflictions, by the outward meanness of their Condition, will hereafter have all these rags pulled of, and the day of their glorious Coronation will appear. This its for the Nature of their Glory, and for the Adjuncts and Properties of it they are admirable. The adjuncts and properties of glory. 1. First, It's eternal Glory, it abideth for ever and ever. All the greatest outward Glory and Pomp, its but like the burning of the Torch, Sic transit gloria mundi, but there needs no M●mento te hominem esse, Than shall we be with the Lord for ever: O that phrase For ever should astonish us, What its for ever? What its eternal glory? After thou hast sat down and thought, and thought still; Eternity its above thy thoughts. The fear of death its 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 worldly glory, of which you can say, it its eternal, that it its 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 Lily, and a Lilies glory endureth but for a day, when cropped from its root. The Scripture saith, Act. 24. 23. Agrippa and his wife came to the Court of Judicatory with great pomp, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was a great fancy that presently passeth away. Secondly, This Glory its spiritual and heavenly as well as visible. The glory of 2. the body its indeed visible, and Heaven its a glorious visible place, but yet that which its the greatest glory its spiritual, the soul made holy and perfect; God who its the object of our glory its invisible; and although it be disputed, yet many conclude, that God its not seen with the bodily eye there, only Christ because of his human nature its; So than, the greatest part of this glory its spiritual and holy. And thus it its fare above the glory of the world, which its in outward sensible objects, that tend only to a bodily and carnal delight. 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 its sound and solid, it its that which hath a true bottom● Paul calls it, The eternal weight of Glory; and the Hebrew word for Glory signifieth 3. weight: So that the glory of believers its substantial and real, it will inwardly and deeply possess the who'll man: whereas if you look upon the outward glory of the world, its but a puff, a bladder, an empty nothing. This its a true solid glory, which its accepted of by God, to which he giveth his witness, that it its true; What its it to have glory among men, and to be abominable before God? What its it for a while to have external pomp in this world, and than 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 its this to the glory in Heaven? Lastly, This its an universal and entire glory. There its nothing of glory ●o be desired which its not here; In the world all their glory hath some gall 4. or other to bitter it. Haman had much outward glory, yet because crossed in his ambition about Mord●chai, all his glory did him no good; Solomon that made it his business to have all external happiness, yet found a vexation and vanity in it. Not worldly glory did ever satisfy a man, no more than the air or the wind will an hungry stomach: yet this heavenly glory its so perfect and complete, that there its nothing to mar it, to corrupt it; and it hath this admirable effect that it doth wholly satisfy 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 its 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 its there for every sinner called by God's grace to part Use 1. with any lust or sin, though never so profitable, so pleasant, so delightful; for what its that sin thou art so ende●●ed unto? Its it comparable to this eternal glory? O the madness and folly o● men! Sin and the devil, they call by their lusts to eternal horror and torment, and men readily obey; but God calls to eternal glory, and they stop the ear. Hear, OH heavens, and be astonished, OH earth! wicked men do not believe or consider these things, or else the matter its so evident that it needs no deliberation, no dispute; for what its the chaff to the wheat, dross to gold, gall to honey? Do than 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 happiness, and yet thou embracest them. Use 2. Of Instruction. How sad a thing it its to be moved to any good action Use 2. out of human and vainglory, when yet this solid eternal glory doth not affect thee. What its 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 vainglory to have repute with men. Thus its said of some that believed, but would not confess Christ, that they loved the glory of men more than of God, Joh. 2. O let this meditation make thee even a loathsome 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 human glory, and neglect that eternal glory which we aught principally to seek after? Use 3. Are people called out of their sins, and endued with grace to partake Use 3. of this eternal weight of glory? than what vanity its it to glory in any earthly thing, and yet to want this? Thou gloriest in thy birth, in thy prosperity, in thy outward greatness: but o miserable wretch, if destitute of this eternal glory. O say, It's not for me to hold up my head, to go proudly, to far deliciously every day, but rather to throw myself in the dust and tumble upon the ground, and to cry out, O me miserable sinner, worse than beasts, undone for ever, till God fit me for this glory! Do not than glory in thy rich apparel, for that its but the excrement of an unreasonable creature; not in thy beauty that its the spoil of time and years; not in thy richeses, they are winged birds that quickly fly away: No not in any thing, but in grace and the knowledge of God, which its accompanied with everlasting glory. Use 4. Of Comfort unto the godly, who though despised, contemned, vilified Use 4. and rejected as the offscouring of the world, yet are sure to inherit eternal glory: O 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 accounted 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 its weighty and eternal; Can 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 loss, 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. Wherhfore the rather (Brethrens) give diligence to make your Calling and Election sure. THe Apostle at the fifth verse, mentioneth a chain of graces, which every Christian must keep linked together: They are like so many flowers to make up a Garland that every believer its to wear; and to this purpose he suggests divers arguments. The first its, that than they will not be barren in the knowledge of Christ: Christianity without these graces its like the figtre● without fruit, it deserveth a perpetual curse from Christ. Look not to leaves or blossoms, but to fruit. Secondly, He that hath the title of a Believer, but wants these graces, he its blind, and cannot see afar of. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mouls, or earth-mices, that can see nothing, though in the open light: Others from shutting the eye, and so purblind men are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who see things that are near, but not afar of. Though some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its not lusciosus, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 its blind and cannot see afar of: For if he be blind he cannot see, neither near or afar of. Some therefore make these later words a correction to the former, He its blind, at lest he cannot see things that are afar; if he be not blind, he hath a dim sight. But without any straying, we may thus interpret the Apostle, He its blind, 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 many are eagle-eyed in the matters of the world, and very blind moles in heavenly things. The third argument its 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 baptised, there was Sacramentally, at lest, a cleansing from their former ways of wickedness. Now it would be high ingratitude for any not to preserve themselves from such defilements still. Lastly, Here its another argument for abounding in all grace, which its laid down by way of exhortation: There cannot be any assurance had of our calling or elect on, unless we are fruitful 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 than consider the duty enjoined, and the way how to accomplish it. The duty enjoined its 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 election that its 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 ourselves, 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 venture; who maintain doubts and uncertainties in their own souls, about their eternal condition, that will not seek out for comfortable evidences herein. 2. You have the manner how this glorious privilege 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; unless we carefully set our souls to distinguish between true and false, we shall never be persuaded upon good grounds. This text its much vexed in the controversy between Papists and Protestant's: The Papists denying this certainty (unless some few) and the Protestant's 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 endeavour after an assurance Observe. of their effectual 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 its not my intent to enter into the controversal part, I shall only lay down some material particulars; and than show 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 nature of it. To clear the doctrine consider, First, That when we say a believer may and Some particulars to clear the doctrine. 1. aught to be assured of his calling and election, we do not mean as if of his own self he could have this divine persuasion. For than many of God's 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, o they cannot believe, they cannot find any comfort, but their hearts are like a barren heath, or a black hell! They cannot, I say, of themselves come to this sure persuasion, but it its the gift of the Spirit of God, Rom. 8. 16. The Spirit itself beareth witness with our spirit that we are the sons of God. So that Divines use to say, this certainty lieth in a practical syllogism, thus, Whosoever believeth, repenteth, its heavenly minded, its tender about all sin, These are called and elected; But I do so, saith the gracious heart, enlightened and enabled by God's Spirit, Therefore I am called and elected. Now this Assumption, I do so, the heart being blind or deceitful, could never truly make, without the help of God's Spirit. Hence it its called the Spirit of Adoption sent into our hearts, whereby we cry Abbafather. O than, till God's Spirit thus Evangelizeth, as it were, and puts a filial frame in us, we are afraid of God, our thoughts are slavish and despairing, and we desire to hid ourselves from him; but this Spirit of Adoption casteth out all tormenting fears, and doth enlighten the mind, that we may see the good things God hath wrought in us. Hence its that exhortation, not to grieve the Spirit of God, because it sealeth us to the day of redemption, Ephes. 4. 30. So than, as it its 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 cannot see them: Thus it its here; though there be never such excellent graces, and though God hath wrought a wonderful change in thee, yet thou art not able to see it, till the Spirit of God enable thee. Secondly, You are to know, the soul of a man being a rational and spiritual substance, 2. hath two kind of acts. There are first the direct acts of the soul, whereby it its carried out immediately 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 itself. The Apostle John expresseth it fully, We know that we know, 1 John 2. 3. So that when we believe in God, that its a direct act of the soul; when we repent of sin, because God its dishonoured, that its a direct act; but when we know that we do believe, and that we do repent, this its 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 its more than those probable conjectures and mere human certainty which the Papists pled for. Thirdly, I say, This assurance its a privilege may be had, and it its our sin if we breathe not after it, or do any thing that may justly fill our hearts with doubts and diffidence. 3. Yet it its not of absolute necessity to salvation: It's not a necessary effect of our calling and election at all times, as heat its 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 adherence its many times where this faith of evidence its 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 persuasion: Yea they may be greatly assaulted, as if God had cast them offfor ever. They may be as Paul's fellow-passengers in the Ship, who had seen no sun for many days together. Let not therefore any argue they are not called, not elected, because this its not yet made sure to them; for many times God works the greatest certainty out of the most perplexing doubts, and the shake of the soul make the root faster. Fourthly; Neither yet its this assurance the Apostle presseth us unto, such as admits of no doubts, no temptations or oppositions by Satan. No, as he cried out, Lord 4. 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 prayeth for pardon, 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. calls this assurance, persuading of the heart: That doth excellently imply the heart sensible of sin, its full of arguments and cavils, bringeth many strong contradictions against the promise. Hence the great word that its used often to comfort, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, its also 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, its 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 spiritual 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 man's self-flattering heart meets with no contradiction; so true its that saying of a solid Divine, Nulli sunt magis desperati, quam qui minus sunt desperantes, None are more desperate, than those that are least despairing, viz. in their own selves, though not of the grace of God. Lastly, Howsoever in practical divinity it be disputed, whether there be not an assurance by the immediate testimony of the Spirit, viz. whether the Spirit of 5. God doth not by immediate revelation persuade the soul of its good condition and interest in God; yet I shall not touch upon that, but only speak to that mediate 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 its not subject to such dangerous delusions, as the former its: 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 holiness, 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 privilege: not but that God by his absolute sovereignty, and for holy ends, may leave the most exact and circumspect Christians in darkness, without any light; as it was in Job: And the Prophet intimateth, Who its among you that seareth God, and hath no light, walking in darkness? Isa. 50. 10. One that feareth God, and its precious to God, may walk in darkness, having no light, and all that he can do its to stay his soul on God by a mere act of recumbency, not of any assurance at all. This God may do; but yet there are particular ways, which if walked in, God may give thee this white stone, as it its called, Revel. 2. 17. Thou shalt walk as one acquitted from thy sin, and no man can tell what it its thou feelest, but thyself only. And first, We must give all diligence and heed to the obtaining of this privilege. Effects of grace, by having which a Saint may obtain Assurance. 1. We must make it our business, it must be importunately begged for in prayer. Thus the text, The rather give all diligence; neglect not this, whatsoever thou passest by. Now it its no wonder that natural men they look on it as a matter not to be regarded; because they have never been wounded with sin, they have always had a self-fulness, a self-righteousness, and by this means have not breathed 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 God's displeasure for sin, he that hath not felt his frowns and his anger, he never comes to think, o what a blessed and happy thing it its to be truly assured of the grace of God that I am such an one to whom the Covenant of grace belongs! a child to whom the bread of the promise appertaineth, and not a dog! Hence therefore it its that men sit down without this privilege, they do not look at it as a great mercy; they do not prise 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 hypocrisy 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 careful men are to make all their bargains sure; in all purchases to make their evidences sure: Poor men think they are undone, if they loose their evidences about an earthly inheritance, and never think themselves miserable, though they have no true ground or evidence for their spiritual condition. Secondly, The way to obtain this assurance its a fruitful, fervent and active walking in all the ways of holiness. If these things be in you and abound, saith the Apostle. 2. The sparks that are ready to go out, do hardly evidence there its any fire. We doubt of life when we feel scarce any breath; and thus it its here; The more remiss, and negligent, and lazy thou art in the ways of godliness, the less certainty must needs be in thee: And the reason its plain; for if graces exercised be the sign or seal, than 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 enjoyment of Christ. The standing pools, and sluggish waters, they beget the croaking frogs: And thus he who prayeth, as if he prayed not; believeth, as if he believed not; this man takes the way to have wounds and blows; and all manner of tormenting fears in his heart. Though grace exercised be not the cause or merit of thy salvation, yet it its an infallible sign of thy salvation; As the Rainbow its 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; henceforth its laid up for me a crown of glory, 2 Tim. 49, 10. I have fought a good fight: Christianity was a real combat with sin; with the world, and all opposition; and he had not been idle or cowardly, but always upon his watch, and therefore he had this comfortable persuasion. So that nothing will darken thy soul, more than 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, its, humility and meekness, going out of ourselves, avoiding all presumption, all self-righteousness. 3. Thus the Apostle, Work out your salvation with fear and trembling, Phil. 2. 12. That its, with exceeding great humility and debasement of yourselves. So that true assurance its so far from nourishing carnal presumption and sinful confidence, that it its bvilt upon the clean contrary, holy fear and trembling; for although 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 righteousness, but in that of Christ's by faith. So than the godly rejoice 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 trembling. Fourthly, This assurance its obtained and preserved by a tender watchfulness against all known sin. For it being sin only that separates between God and the soul, 4. this only raiseth up the great gulf; therefore all witting and willing allowing of this, its a direct destroyer of all assurance: And herein this holy certainty its expressly distinguished from all carnal presumption, which makes a man have confidence and boldness, though in the constant custom of all gross and foul sins. They can live in all uncleanness, in all lusts of the flesh, in all contempt and neglect of God and his worship, and yet have as vehement persuasions that their hearts are good, and that Christ will save them, as if they committed no such sin; o 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 expressly, If our hearts condemn us not, we have boldness with God, 1 John 3. There its no man's heart, but it condemneth him for many defects, and several failing; but he speaks of a condemning for the willing practice of known sins. No marvel than, if thou complainest thou hast no assurance, thou hast no certainty; for as long as there are these desperate venturing upon sin, it cannot be but continual quake should be upon thee. If Cain carry about with him guilt in his conscience, no wonder 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 its, To take heed of grieving the Spirit of God or quenching the motions of it. For seeing it's the Spirit of God that 5. witnesseth, and it its the Spirit that sealeth, If we would have assurance, we are to nourish it, to do nothing that may resist and repel it. His office its to comfort and to bring gladness into the heart. Now if thou either by rebelling against the motions of it, or by despairing thoughts, reject this Comforter; thou takest the ready way to make thyself an undone man. Know than that as you are to harken to God's 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 thyself well with the Covenant of the Gospel, with the precious promises revealed there, with the gracious 6. condescensions of God's love in Christ. Many of the children of God are kept in a doubtful and perplexed estate, because they consider not the richeses of Christ's grace revealed in the Gospel; They judge unbelief and doubting even a kind 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 understood the Evangelical nature of it, and that it was to be accompanied with faith 〈◊〉 Christ; and that nothing was more acceptable unto God, than believing in him, and to have good thoughts of him as a father; than the word he did run from, as Moses from the serpent, he took up and embraced. Use of severe Reproof, of that horrible, profane, and supine negligence of Use. most men in this point: Who giveth all diligence to make their calling and salvation 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 physic, will be sure to go upon good ground: In the matters of Religion they never inquire, they never seek to search out things; O 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 its deceitful above all things; it will tell thee, thou dost repent, when thou dost not; that thou lovest God, when thou dost not; And wilt thou still put of 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 think a certain Assurance impossible; with Answers to the Objections brought against it. 2 PET. 1. 10. Wherhfore the rather, brethrens, give diligence to make your calling and election sure. YOu have heard of the possibility, yea, and necessary duty, to endeavour after the certainty of our Calling and Election; as also, what are those means, in the diligent exercise whereof, we may expect this privilege: 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 of the rust: For whereas there were two things in the Doctrine, The possibility and duty of this holy certainty, we may first question the possibility of it, and than the duty. Now in these things I shall be brief, because the matter hath been formerly more largely handled: That therefore certainty its not possible; among other Objections, I shall pitch upon one that its most practical, and that which doth most usually obstruct assurance in the godly; and that its, The Hypocrisy and the deceitfulness of the heart. For thus commonly the Christian that its tender about his condition towards God Objecteth: I know the promises are true and good, it its without all question, He that believeth and repenteth, he shall be saved; he that its born of God, and effectually Objection against the certainty of Assurance. called, he may conclude, I am my Beloved's, and my Beloved its mine; but whether I do so or no, there its my perplexity: The heart its full of guile, and we read of Ahab's 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 john Baptist for Christ, some imperfect dispositions, for the complete and effectual workings of grace; and why may not I delude myself? and the rather, because every one its apt to flatter himself: We see all people, that are indeed far enough from the Kingdom of heaven, between whom and godliness there its a great gulf; yet peremptorily conclude, All its well with them: So true its that of Solomon, Every man's way its pure in his own eyes; but than that which followeth should make all tremble, But God pondereth the heart, Prou. 21. 2. This its very specious, and so far this Objection hath strength, that no man Answ. should easily and speedily persuade himself that all its 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 hypocrisy and desperate guile of the heart overthroweth not this Scripture-certainty. And before I give you the reason of that, I shall set down some arguments briefly, out of Scripture and Reason, that prove the possibility, and than answer that; for let it once be manifested by Scripture, that such a thing may be, than 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 Grounds for the possibility of assuranc. ●1 heads: First, The Scripture requiring this of us: God would not put us upon such a search, if to find 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 its 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 centre? Besides this (I say) I shall name you one impregnable place, which hath stood like a rock, that all the Popish Engines have not been able to stir, 2 Cor. 13. 5. Examine yourselves, etc. where you have the duty required, To examine, to prove ourselves, as the Artificer doth his metal, to see whether it be sergeant or true, so the Greek word signifieth; and thus they are to do to themselves: And he ingeminates the duty, to show his earnestness and affection therein. 2. There its the object matter of this duty, Whether ye be in the faith, whether Christ be in ye; that its, whether ye be effectually called or no; and he brings a reason from an absurdity, If you do not know Christ its in you, ye are reprobates: As we use the English word, it may seem harsh, but the Greek word its no more than unskilful in mind, not able to discern: So that reprobate its not here taken for one that its not elected, but for one that its 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 unskilfulness in the ways of God, and in the work of grace, when we are not able thus to discern ourselves. So than, 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 Physician to come to a diseased person, and tell him, he cannot be cured, unless he eat of a Phoenix, or use the Philosopher's stone, which haply can never be found out. Secondly, A second general ground its, From the peculiar office and work attributed 2. to God's spirit; and that its, to witness with our spirit, to seal unto us; It's 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 its clear, 1 John 3. 24. So than in th●s doubt, we must attend to a greater cause than our own hearts, we must consider, what great things that spirit of God can do in our souls: Not man naturally can hate his sin, can deny himself, yet the spirit of God sanctifying, he its ready and willing in the work: So no man seeing the horrible depths of wickedness in his own heart, can ever come to be persuaded; but the spirit of God can rebuke these waves and tempests, and make all serene and clear in the soul. The third general head its, From those places where the people of God have plainly 3. declared their assurance: That therefore which the children of God have attained unto, must needs be possible, and we aught to imitate them in. Hezekiah its without question in this point, 2 Kings 20. 3. Remember how I have walked before thee in truth, and with a perfect heart: He doth not speak this arrogantly, 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 its often in his Psalms, professing his love to God with his who'll 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 Testament Paul its often speaking of his assurance and confidence; and jest 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 john, We know that we know, 1 John 2. He doth not make this a peculiar privilege vouchsafed to some favorites, but such a mercy as all Believers are capable of. So when our Saviour asked some, If they did believe with their who'll 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 believe, help my unbelief: He shown 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 its, the joy and thankfulness that 4. aught to be in the people of God: Now what joy can there be, where the soul knoweth not, or doubteth much of God's love? How can the heart be enlarged to praise God, for those spiritual mercies, which finds 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 rejoice in Christ Jesus, and yet question whether he died 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 wondered 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 its this, Supernatural habits or principles of grace, do vitally and evidently discover their actions and effects, as rational 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 its of this judgement, and not of that: Thus it its with a spiritual man, he perceiveth the faith in him, the love of God that its within him: Can the Animal lover find 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 its sick of love? So than, supernatural principles acting in the soul, are perceived spiritually, as rational acts are, or sensible acts are. As Austin said, He that believeth, findeth he doth believe; viz. God's spirit assisting him; otherwise, like Hagar, there may be a pleasant fountain of refreshment hard by, and she not perceive it, till her eyes be opened: What than 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 Why men think this certainty impossible. 1. complete: And this its 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 failing, they have daily infirmities: And thus, because they have not perfect workings of grace, they doubt of any grace at all; but than Hezekiah, Paul, and all the worthies of God, who enjoyed this privilege, should have been stripped of it, for at the same time they complain of the remainder of their corruptions, they feel thorns and goads in their side: So great a matter its it to make a difference between truth of grace in the Essence, and perfection in the degrees. Another ground may be, Because men for the most part keep at a remote distance 2. 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 its also from them: If therefore we did take the Scriptures counsel, To walk with God, and to acquaint ourselves with God, which its done by lively meditation, and quickened duties of Religion, we should than find that from God, which we thought impossible: You see the effects of all acts are thought impossible, to those that have no skill therein: And thus it its here Assurance its 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, its also, A nourishing a servile slavish 3. fear about God; not praying for the spirit of Adoption, and a filial Evangelical frame of heart: This its 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: O this many times its 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 reverential fear of a father, which its accompanied with faith and love of God: Thus Cain and judas, they did split their souls upon this rock, they were terrified about their sins, horror had taken hold of them, because of the wretched condition they were in; but they had not faith in God as a father, which would have been the clue of thread to have helped them out of their distress: O than 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 blaspheming despair: These things dispatched, I come to Answer the first Objection: The heart of man its deceitful, its such a deep we cannot fathom: Who can understand Object. 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 its always defacto deceived: We say, General Answ. Counsels may err, yet they did not always defacto cry, so it may fall out, that a man in judging about himself may be deceived, but that he its in every act deceived, this would bring gross 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, than 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 Socinian; for the heart being deceitful, as its objected, I may think I believe such a point, and such a point, when indeed I do not; and so the Academical doubting shall come in, Nothing its known, and nothing its believed. But the second and full Answer its, That indeed the heart its naturally deceitful, 2. full of guile and hypocrisy, but when its sanctified and converted, its made sincere and upright: It's 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 its said to be a man, in whom was no guile; and, Blessed its the man, Psal. 32. to whom the Lord imputeth no sin, and in whose heart there its no guile: Hence its called An upright heart, A sincere heart, and, Truth in the inward parts: Although therefore there are some relics of guile and hypocrisy in the godly, as of all other sins, yet for the main they are made sincere; and so all that self flattery, and self-love, its for the main crucified: And this indeed its the full Answer to that Objection. Secondly, Whereas it its said to be a duty, to this it may be Objected: Object. 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 makes us always prepared; so by the same Reason, he should keep the knowledge of our condition from our eyes, that so we might always fear. To Answer this practical Objection (for I avoid all speculative and mere controversal ones.) Anesw. First, If the truth of God and the Scripture its 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 produce as its genuine effect, any other than what its good; but by accident, and by reason of the poisonous disposition in some men, they will turn the sweetest flowers into poison: Paul did frequently preach the grace of God in the Gospel, and some hearers turned this into wantonness, shall therefore no mention be made of this grace? if therefore some men, through Satan's delusions, think they have grace, when they have not, shall not he that hath true grace be persuaded of it? if a man in a dream do verily think he hath such richeses, such honours; 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 earnestly for the true Doctrine of faith; no man should inseparably adhere to the truth of God even unto death, because an Heretic who pertinaciously maintaineth a damnable heresy, 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 arrogance, or neglect of God and godliness for many Reasons: First, It's only maintained and kept up by humility and holy fear: So that when a man ceaseth to be humbly, to have an holy fear of God, his certainty likewise ceaseth, even as the lamp goeth out when the oil its taken away: The secret of the Lord its with them that fear him, saith the Psalmist, Psalm 25. 14. Secondly, It cannot breed arrogancy, for these exercises of grace, are only signs and testimonies of Election or Salvation, they are no causes of it, or merit; wherein than can the soul be puffed up. And Thirdly, These gracious effects that are signs, they are not of our working, by our freewill and power of nature: We are his workmanship created to good works, Ephes. 10. So that the discovery of these effects, may indeed enlarge the soul much to praise and glorify God, but to stir up pride in us, there its no consequence 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 its much dross, and many imperfections in them: So that the godly heart doth at the same time rejoice and debase its self; it rejoiceth to see the love of God in the soul, but that this love its so weak, so languid and fainting, it doth also grieve: It discovers grace indeed, and therefore its assured; but it discovers also thousands of failing and imperfections, and therefore its laid low: And yet further, though they be in the heart, yet of ourselves we have not eyes to discern what God hath wrought for us, till he enable us; so that its God's gift to be assured: How many dear children of God walk in darkness, and would give a who'll world if they had it, but to have this clear evidence of God's love to them, though for a day. Use of further Exhortation, to prove and examine yourselves, whether those Use. visible characters of Christ be in thee, or the marks of the Devil: See what fruit ye bring forth, and than you may judge whether you are trees for eternal burning or not: O its a sign all its not well, when thou art unwilling to put thyself upon the touchstone; its an argument there its guilt within, thou shalt find thyself to be such an one as thou art afraid to think of; thou thinkest, If certainty be only had in the use of such means; than farewell my hopes, my evidence for heaven. Oh! who sayeth as David, Prove me, OH Lord, and examine me, if there be any evil in me. And to all the former means, we may add one main one, which its a sign that never faileth, If we love the brethrens, if we love and delight in those that are godly; as David's delight was in the Saints of the earth: He that its not godly himself, cannot hearty love one that its godly, because similitude its both a cause and an effect of love; and this its, when godliness its the cause of love, not his richeses, 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 Directions to the godly that want it. 2 PET. 2. 10. Wherhfore the rather (Brethrens) 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 practical objections against it, removed. I now come to show the great advantage of this certainty. Where the godly heart hath this holy assurance and persuasion wrought by God's Spirit, there it hath many helps which the tempted soul wanteth. It its therefore good to propound them to you, that so the profitableness of it in heaven's way, may excite you to seek it. And first, Where there its certainty of this heavenly privilege, there the soul its The advantages that the godly have by Assurance. 1. more inflamed and enlarged to love God. It's an assertion against all reason and experience, which the Papists utter, That assurance of God's 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 persuasion of another's love to them, the more they repay it with love again. The wife, the child, the more they know they are beloved of husband or father, the more this inflames them. Love its 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; Than bless the Lord, OH 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 expressions about God and Christ, but the assurance that he was such an one whom God had elected, called and justified? O than, know all the while thou hast doubtings and servile fears upon thee, so long thy love to God its very imperfect and cold. The fear of God brings hatred and wearisome thoughts of God: And hence the Apostle showeth, 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 alloy 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 its pacified, than the soul its also pacified. As it's with the sea, that its quiet as long as the air and winds from above are quiet and still; so it its here; The soul, that its calm, comfortable and gracious, all the while it can by assurance enjoy God's favour. Now if we cannot so vigorously love God, while we are without this certainty, how should this provoke us to endeavour after it! Secondly, Certainty of our calling and election will breed much spiritual strength 〈◊〉 and heavenly ability to all graces and duties, to go through all relations with much holiness and lively vigour. For fear which its the opposite to this, that makes weak hands, and feeble knees, that disheartens, that saith, A lion its 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 Ministry, 2 Cor. 1. 12. Certainty breeds joy, and the joy of the Lord its 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 ways strong enough for any building. Grief its made rottenness to the bones, which consumes the seat of all our strength: so spiritual dejections and sinful doubtings about the work of grace in us, they consume the very heart, they destroy the very foundations. No man but a sanctified man can have a good conscience in a Scripture sense; they may have a quiet conscience, not accusing them for gross sins committed against the light of nature: But this its not a Scripture good conscience; for that its freed not only from gross sins, but heart-sins, and soul-sins, and it its sprinkled with the blood of Christ. And thus a good conscience its a continual feast. O than, this should stir thee up for this holy certainty; thou wilt be fare more cheerful, more joyful 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 certainty of our gracious estate, This will be like the Spirit in Ezekiels' Wheels. This will be like the wind that gathered the dry bones together. O than 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 3. eternal weight of glory, he could not have judged these worldly miseries light and easy. When David was in all that misery, all outward hopes go, He encouraged 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 its more than a conqueror; and doth so highly challenge all troubles to hurt him if they can, because he knoweth by God's Spirit, that he its one called and chosen; and shall not this prevail with you? Its 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 imprisoned in thy own conscience, O 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 outward enjoyment, and wilt not thou than be sure of grace within thee? O our vanity! when will we be wise? We labour for those earthly things, which when we have, we cannot be sure of, but not at all for grace. Its it not with many men, as with the bees, when all the summer they have laboured to fill their combs with honey, than comes the husbandman and burneth them, and takes their honey. So thou hast a long while laboured to get up so much wealth, such an estate, and than comes death, or some sudden public judgement, the sword and war, and that takes all thy honey from thee. O when we can be sure of no outward thing we have, let us be sure of inward grace. Fourthly, This certainty of grace its a strong and mighty buckler against all those violent assaules and temptations, that the devil useth to exercise the godly with. His 4. temptations are, That they are hypocrites, that all the calamities which fall upon them are because God its not reconciled with them, that they seek themselves and not the glory of God. Now there its no such brazen wall to repel 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 naught? God hedgeth him in, and giveth him outward prosperity; no wonder than if Job serve God, Job 1. These are strong tempestuous winds, able to tear up the root of the strongest oak; but yet he stands like an immovable 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 God's sake. As this its of great consequence to defend against the devil's accusations, so also against the calumnies and false clamours of the devils instruments. As the devil its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The accusér, so all wicked men do diabolize; they charge the generation of the godly for hypocrites, for dissemblers, for painted sepulchres; but the knowledge of their own uprightness, and the graces of God in their soul, do abundantly fortify them; whereas this its terrible to have other men condemning us, and God also, and our own consciences condemning us. Fifthly, This certainty its a special means to breed contentation of mind, and a 5. thankful, cheerful heart in every condition. As we told you, David in that great exigency of his, encouraged himself in his God: and in his Psalms, that the Lord was his portion, and his inheritance: Now this could not be known, unless he also were certain of his godliness; for God its not the portion or inheritance of wicked men. And upon this it its, that he saith, God had put more joy into his heart, than they have, when wine and oil increaseth, Psal. 4. If therefore thou wouldst have that happiness on earth, true contentation of spirit, it must be from the knowledge of thy grace, and sense of God's 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 its to be a godly Dives indeed, a Dives in soul, and to far deliciously, in a spiritual sense, every day. Lastly, This certainty of grace its a sure and special antidote against death in all 6. 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, than on Christ our head. And therefore the godly may in Christ triumph, OH death where its thy sting, OH grave where its thy victory! 1 Cor. 15. 55. These serpents 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 its their enemy; who have just cause to doubt, whether they are going to hell or heaven: O 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 persuaded of their interest in Christ, that perceive the sure evidences of God's grace in them; they may lift up their heads for their redemption 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, supported himself with this, 2 King. 20. 3. And what wilt thou do, when the hour of death approaches: here its no longer the comfort of thy richeses, wife and children to be enjoyed; here its no longer the company of thy friends and acquaintance to be retained. O than! when thou art to be sure no longer of any earthly comfort, would it not be better than a world to thee to be sure of heavenly comforts? O 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. O dying and drowning men should be sure of a fast hold to lean upon; These are the advantages. How to know true certainty which its wrought by the Spirit, from the false persuasions of a man's own heart. 1. But the godly heart may inquire, How shall I know this holy certainty and persuasion by God's Spirit, from my own persuasion, from the self-flattery that its in me? Are there not thousands of people that call darkness light, and bitter sweet? that conclude the truth and goodness 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 fullness when they are indeed empty; yet to a searching eye they may be quickly distinguished. For first, Holy certainty its kept up in all exercises of grace, and constant tender avoiding of all known sin: but presumption will agreed with the practice of all these. He its confident of God's love, of his own good heart; yet a notorious beast, a constant swearer, a constant liar, unjust in his dealing, lustful and voluptuous in his life. O these must needs be horse-beetles that can live in such dung; not Christ's 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 wickedness its in thy life! This its impudent presumption, and God's eyes are purer than to accept or love such. Doth a man than think he hath grace in his heart, how careful its he to practise all good known duties, and to avoid all known sin. Secondly, Presumption its unwilling to be searched and tried. It flieth from the light, it cannot abide the touchstone; but this holy certainty loveth a deep search. 2. It its here as between the Heretic and the Orthodox man; Heretics 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. Than thus, where a true knowledge of grace its, that man crieth with David, Prove me, Lord, examine and try if there be any false way, Psal. 26. 2. But where presumption its, that would not have a cracked title, or a forged evidence brought before the Judge. Thirdly, Presumption beareth up a man's heart, till a man come to some great and extraordinary calamities, and than this bubble vanisheth away. It's not truly rooted, 3. and so will not abide a violent storm. They fall from presumption into despair. But see how Job and David can go through the hardest brunts; though they be under many briars, yet these innocent sheep loose not their wool. Dross will melt in the fire, but gold will be the more refined. The wind makes chaff fly away, but leaveth the corn more purified. The righteous hath hope in his death, Prou. 14. 32. than when the presumptuous man's hope doth most whither many times. Fourthly, Presumption its 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 4. this holy certainty, the devils main scope its 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 its much opposed, both by the devil and the unbelieving heart of man; its hardly obtained, and hardly retained. But of presumption we may say, as Isaac did of his sons sergeant venison, how comest thou by it so quickly my son? How come you to be confident thus quickly, thus easily? This man-child its born, and your soul hath not been in travel and pangs: this its not God's way. Fifthly, It its the sure character of presumption, that it divideth the means and the end. It hopes for such privileges, though it never do the duties: Now this its 5. not assurance, but a presumptuous delusion, whereas you see this text its, To give all diligence to make your calling sure. Presumption its like that charity James speaks of, that giveth good words, bids the party go home and be warmed and clothed, 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 natural life (they will not eat and drink and think to live) all men would say it were horrible presumption: but though they do it palpably about supernatural life (they will neither repent or forsake sin, or live holily) and yet hope Christ will be their Saviour. Though they do thus, yet men see not their own folly and madness therein. Sixthly, Presumption its but a self-deceiving, false logic that a man deceiveth himself with. Whereas you heard this certainty its a knowledge wrought by God's 6. Spirit in us. The Apostle James saith, If any man seem to be religious and bridle not his tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he makes a false syllogism, James 1. 26. He takes non causa, procausa; and indeed all presumption its nothing but a false syllogism; a man takes that for a cause which its not a cause: or else it its an ignoration of the proper state of the question, that it its to be indeed godly, how much goeth to the nature of it. Seven, The presumptuous man its full of haughty arrogance and proud preferring 7. of himself, contemning and undervaluing others. Thus that Pharisee, Lord I thank thee that I am not as other men, etc. Whereas true assurance its accompanied with deep humility, and a pitiful respect to others, praying and mourning for others; O that their eyes were opened; O that they were enriched with the grace of God, as they are. Humility and self-emptinesse its an inseparable effect of godly assurance, and of precious esteem with God. Minimum de se sensisse, tam magnum est quam maximas res fecisse, The lowest love, and the lest thoughts of ourselves, its 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, What a godly person should do that wants Assurance. 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 resurrection appeared to the disciples, though he drew nigh to them, and talked to them, yet saith the text, Their eyes were holden, that they did not know him. So it its with many a gracious heart, Christ its spiritually in the soul, grace its present, yet he cannot feel this. Though the sun of righteousness be in his heart, yet he walketh in darkness. Now to such an one we say, Let him walk in a faith of adherence and dependence when he hath none of these evidences. This the Scripture calls trusting, reling, leaning 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 assurance be a duty, and to be pressed after, yet it its not the faith that justifieth. Thou mayest belong to God, and have an interest in the promise, though thou feel no evidences of it. Who its he that feareth God, walking in darkness and hath no light, let him stay himself upon God? Isa. 50. 10. So than, if thou findest thy soul like a parched heath; thou goest bowed down, thinking thyself a withered branch, a dried tree; consider what its thy duty, what doth God require of thee? even a depending and waiting on him. And this dependence of faith its far more noble than the assurance of faith. For first, In assurance, there I go on in holy duties, and love of God, because The dependence of faith more noble than Assurance 1. of the sensible sweetness and delight that I have; but in dependence there I trust in God, when I have no sense or feeling: So than, as it its a greater act of love to God, when I love him though he afflicts me, though he blesseth me with no outward mercies; so it its a greater act of obedience to wait and depend on God, when I feel my own unworthiness and load of sin, than when the goodness of my heart its cleared up unto me. Secondly, To depend and wait on God, though darkness be in thy soul, argueth 2. 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 job, Though he kill me I will trust in him. Do not than give over thy constancy in holy duties, be not discouraged in waiting, 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, than many are. God bid Hezekiah set his house in order before he died: O do thou set thy soul in order, cast up all thy spiritual accounts. It its a woeful thing when thou art dying, than to cry out, O I know not what to do, live I must not, die I dare not; every thing its in disorder, there its nothing sure about my soul. What do you think my beloved brethrens? Are not these things the greatest reason in the world we persuade you to? How unexcusable will ye be? when will ye go away and say, It its true indeed, we should be upon sure terms, It its 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 go and lived in cells, and holds of the earth; they have shut themselves up in woods and wildernesses, that they might attend to this great matter the salvation of their souls. This indeed was their blind zeal and indiscreet forwardness, but it will certainly at the day of Judgement rise up and condemn thy jollity, thy carnal security in a sinful way. SERMON CXIX. Shows in how many respects wicked men (before their effectual Calling) are afar of from God, and consequently miserable. ACTS 2. For the Promise its unto you and your children, and to all that are afar of, even as many as the Lord our God shall call. THe later part of this Text will continued 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 its, 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 its to be preached to the who'll world. 2. Consider the Manner of this Apparition, it was with a rushing mighty wind; this did denote the great efficacy and mighty power of the Spirit in the Word preached. The second way was of Tongues, to show the gifts that God would bestow upon the Apostles, and fiery Tongues to signify the light, and the heat, and the purifying virtue that would be in the Word preached, and cloven Tongues, because they would divide the Word aright to every hearer. Thus as once diversity of Tongues was a judgement, and by it Babel was bvilt; so here, divers Tongues are a mercy, and by it the spiritual Jerusalem its bvilt. In the next place you have the Efficacy of this Apparition demonstrated in the Apostle Peter's Sermon. And First, He confirmeth this wondered work of God by a Prophecy out of Joel, wherein God promised To pour out his Spirit (that denoteth abundance) on their sons and daughters, their man-servants and maidservants, 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 instructed them about Christ, and practically convinced them of their particular sin in crucifying of him (for Singularia sunt quae pungunt) you have the wondered and savoury effect upon the hearers, described in two things: 1. Their remorse and trouble of conscience for sin, They were pricked in heart, as a man that its stabbed at the heart with a dagger: This aught to be the fruit of all our Sermons, to sand 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, than its our Ministry 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 sin its discovered, this Sermon hath told me of all the evil that ever I did: O what shall I do to be saved! Now that which its the second wonder in this Chapter its, The Number of those People that were converted at this time: its said, ver. 41. That they were about three thousand. Here its one to be admired more than the Heathen Orpheus, that could make beasts follow him, and tame their natures; for ignorant and profane enemies, even a great multitude embrace Christ. Here its Peter catching of men, as once he did fish, and the net its so full, that it its ready to break. In the next place, You have Peter's Advice and Council, directing them into the way of Salvation; wherein consider a twofold duty; 1. Repent. 2. Be baptised, with the Object, Into the name of Christ; This doth not exclude the other persons. 3. You have a twofold encouragement; 1. From the benefit sealed in Baptism, Remission of sins. 2. A gracious Effect God would vouchsife to them, You shall receive the holy Ghost. And my Text its brought in as a reason, why they should repent and be baptised, and hope for remission of sins, For the Promise its to you, etc. 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 its in a threefold enumeration, To you, viz. the Jews to whom than he preached. 2. Their Children. 3. To those that are afar of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some understand it of place afar of from the Country of Judea; Some of the time to come, because its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To the generations that are to come. To be sure its meant of the Gentiles, who in other places are said To be afar of. And therefore you have this explained in the last expression, Even as many as God shall call. Now first let us consider, What its meant by the Promise. Those that would elude this place so pregnant for baptising of Infants of believers, because the promise its made to them, say, It's meant of extraordinary gifts, such as those miraculous gifts spoken of. But this its 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 heal. 2. It's against experience, for if the promise of these extraordinary gifts be made to believers, than why have they not all extraordinary gifts that thus expound it? Why do they not speak in the Hebrew and Greek tongues? And 3. Vers. 16. The promise of these extraordinary gifts its said to be fulfilled at that time, and therefore not to be expected at any other time. By the promise therefore which sometimes its in the singular, and sometimes in the plural number, 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 privileges, its made to every believer. Now in this Covenant its contained Pardon of sin, and all other mercies, which Baptism sealeth; and that this its the meaning, its plain, Chap. 3. 25. You are the children of the Prophets, and of the Covenant God made with our fathers; So the promise here, its that gracious 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 profess their obedience to it, are not inwardly regenerated, and these only 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-priviledges, are dispensed to such, who sometimes have an external profession only, but are without the inward efficacy of it. The second subject its Their Children: Here we see God taking parents into Covenant, takes also the seed, and upon this one main ground Infant-Baptism its fastened: So that though children be not expressly named in the command to baptise, 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 afar of, even as many as God shall call. From whence observe, First, That all men till called by God, are afar of from him. Observe. This expression doth contain the dreadful and woeful estate of all men by nature, They are afar of from God. As Abraham said to Dives, There was a great gulf between them two; so there its a remote distance between God and all men till called, Ephes. 2. 13. You who were sometimes afar of, saith the Apostle speaking of the Gentiles; and so vers. 17. Thus the Prodigal that took his stock to spend it upon sin, and the lusts of the flesh, he its said To go into a far country. Now when we say, All men till God call are afar of, you will easily understand that we speak not of God's omnipresence, for that its impossible, none can be far of 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 its near even every wicked man, but we speak of God's gracious presence and demonstration of his loving favour, in which sense its said, That Cain was cast out of God's presence. But to open this more particularly, let us show in how many particulars they In how many respects wicked men are afar of from God. 1. are thus elongated, or made afar of 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 apprehensive in a right manner of God, than the children in the dark womb are perceiving of the things of reason. Therefore Ephes. 2. part of this distance from God its in that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without God in the world. Athens that was the eye of Graecia, yet that could see no better, than to dedicated 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 God's willing of men to be saved, its 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. It's true, Rom. 1. the Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, something that by nature may be known of God, some sparks, some embers, but this its so corrupted, so confuse, so imperfect, that it grossly mistakes like that blind man recovering a little sight, that saw men like trees: O than, if to be a corporally blind 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 wand'ring far from God For although these that are here said to be fare of are Heathens and Gentiles, yet even Christians by birth are also fare of from God, till they have this spiritual eyesalve; and therefore in two respects men may be said to be far of from God: First, both in respect of inward grace, and the outward means of salvation: and thus all the Heathenish part of the world its afar of God: Or secondly, in respect of the inward 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 fare of as Heathens and Pagans': and this its the condition, as its 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 distance from God and his holy ways, as Heathen and Publicans. This distinction must be attended unto, that we do not vainly deceive ourselves, as the Jews did, with The temple of the Lord, the temple of the Lord. Secondly, They are afar of in respect of God's special and gracious love to justify 2. their persons, to pardon their sins. This also its urged Ephes. 2. He preached peace to them that were afar of; Peace, so than there was war and enmity before between God and them. And thus they may be said to be without God, both actively 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 calls us, in a state of God's displeasure; as Absalon cast out from David's presence. His anger its towards us all the day long: And if the terror of a King be like the roaring of a lion; what are the frowns and displeasures of the King of Kings! O that people were wise to consider, what they are by nature, under what heavy displeasure they are! Doth the Scripture bid us agreed with a man that its an adversary quickly in the way, jest he deliver us to the Judge; what reason than its it, to agreed 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 thyself than with these thoughts, that thou hast free access to the presence and into the favour of great ones on earth; for if thou art fare of 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 of from Christ the Mediator between God and 3. man. And this indeed its the foundation of all calamity; for as in Christ we are blessed with all heavenly blessings, so without him we are cursed with all spiritual and temporal curses. You speak the sum and abstract of all misery, when you say a people are without Christ. This also its mentioned Ephes. 2. as part of that distance from God. For such its 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 fare of the Apostate 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 access to God; for why? Should they come in their own names? alas! they are sinners, they are adversaries unto God, who than must speak for them? who will pled for them? And consider, that not only the heathens 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 profess obedience to him, may yet be without him in a saving manner. Will not Christ say to many who did prophecy and cast out devils in his name, I know you not? So than Christ may not know many within the Church, many that call on his name. O be afraid jest 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 its it, to have richeses 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, o saith he, I go childless; that troubled him; what was all that wealth, if he had no child? And thus; although God give thee all external happiness, 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 of, They have no hope. They are an hopeless people; 4. which way soever they look, every thing curseth and condemneth them; and no marvel, for, if without the promise, they have not the ground of hope, and if without Christ, the object of hope. And this also its added in the forementioned place, Ephes. 2. Without hope. Now you know the Heathens feigned, that when all things were go, yet hope was in the bottom of Pandora's box; implying, though we be environed with calamities, yet as long as there its hope, the heart will not break. When Cain and Judas thought there was no hope (though that was their sin) than they began to feel an hell burning in their conscience. And indeed what its that which makes the fire of hell burn seven times hotter than it would, but that there its no hope there? Hence hope its compared to an Anchor, Heb. 6. 19 implying that a man without hope, its 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 of from hope, till sanctified. Now when we say, They are without hope, the meaning its not, as if God might not show mercy to them, for how many times doth he call those his people, that were not his people; but in respect of any visible human help, no created power can save them: They are like little Isaac, bound to be sacrificed, and the hand lifted up to give the mortal blow; and than God comes in wonderfully, and provideth a Ram in his room to be sacrificed. Lay it than home to your hearts, you that are afar of 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 presumption, you have an hope that its a dream, a false imagination, and that will perish like the blaze of straw; but it its not a lively hope, for that property the Scripture giveth the hope of a godly man, It its a lively hope, 1 Pet. 2. 3. such as its not overcome by death. The righteous hath hope in his death. If therefore thou wouldst descend into a serious examination of this matter, thou wilt see thyself for the present an hopeless man. Thou hast no ground to hope upon; there its no promise to draw out thy hope; What should be like a two edged sword at thy heart, if this be not? This carnal hope of thine will not endure, will not last, seek out for a better hope. Fifthly, Such are afar of 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. 5. As God its not gracious in his promises to them, so neither are they obedient to his precepts. God its not only afar of from them, but they also are afar of 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 its this also true only of the Heathens, who are in every sense afar of, 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 contrary to him; they are afar of; 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; o but when we see the profaneness, the ungodliness of most men's lives, we have cause to say, They are far from the Kingdom of God, or they are not fare from the Kingdom of darkness. O than 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 of you are from happiness. You may fancy 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 its consistent with true peace and felicity. Use first, What cause of thankfulness we have, who live under the means of grace; for God hath brought us many degrees nearer to him, than when once we Use. were the children of Heathens. The time hath been, when this very Island was wholly without God and Christ; the Gospel was not preached unto us, we lay like a barren heath, and a cursed wilderness, 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 of from saving Graces as Heathens, if our lives be no better, if our conversations be no more Christiannized: Those places to whom the Sun draweth nearer, are warmer than the remote, cold parts, where ice and cold its: Thus it should be with us, where the Sun of Righteousness hath appeared, there should be heat and zeal for God, there should be melt and mourning for sin, there should be a separating from all dross, and every evil way: Coler separate 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 bypast iniquities: and know this, he that its far of from God, he cannot 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 than dost 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 its a motion, you are always a going, every action its a step; now if it be sinful, it its 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 mala, per fallacia mala itur ad vera bona, Through seeming good and pleasant things, we come to real misery. SERMON CXX. That not all mankind are called with a saving call; How absurd it its to hold, That the Works of God, the Sun, Moon and Stars, etc. may so call Men; And God's Justice cleared in that point, stirring up all to behold the severity and goodness of the Lord. ACTS. 2. 39 For the promise its unto you, and to your children, and to all that are afar of, even as many as the Lord our God shall call. WE have handled the third kind of persons enumerated in this Text; viz. Those that are afar of. The next thing in order to be considered, Its the further description of those that are afar of, which its 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 of, but only to those whom God shall call unto him. 2. There its the benefit or privilege God vouchsafeth, described; 1. From the nature of it, Call. 2. From the efficient cause, The Lord our God shall call; the Greek word its with the proposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 only 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 only 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 its, 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 understand: And partly this doth imply, the mere good will and pleasure of God, it resolveth all into his grace: Here its no goodness, no worth in these men that are afar of, moving God, but, As many as God shall call: The utmost into which all its resolved its 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 of, only such whom God shall call: And from thence observe, That not all of mankind, but some only doth God call, with a saving call. Observe. The Apostle plainly makes a difference of these that are thus afar of, and this only to come from God; some are so afar of, that they never hear the voice 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, God's ways are just, even when they are hidden to us: Too much gazing on this Sun, may quickly blind us. To open and clear this point, consider, First, That there its a general and common invitation, even of all in the world by I Considerations opening the point. God; and there its Aspecial gracious one: The former invitation its by the creatures, by the works of God; and as the Psalmist saith, There its nothing hid from the heat of the Sun, Psal. 19 That doth penetrate one way or other to every sublunary thing: So its true of this invitation and call, none its denied it, none are so afar of, but that God thus calls: Now indeed, this its 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 very 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 general way call men, its plain, Rom. 1. where the creatures made by God, are said to declare those invisible properties of God's 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 soar 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 than, the who'll 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 complete sense; no man will say, Those letters and words put themselves together, or that they came together by chance: So it its 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 find 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 How abs 〈…〉 〈◊〉 its to affirm, that by the works of God, the Sun, Moon and Stare, etc. Man may be effectually called. 1. 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 senseless and absurd its this? For First, This invitation and call by the creatures, doth not, nor cannot reveal any thing of Christ, the only cause of salvation: Without Christ there its no Salvation; Now how its 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 its still called a mystery, and the revelation of it hath been more or less 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 Argument. Secondly, The call by the creatures its not saving, because it discovers not the way 2. of Salvation, no more than the cause; viz. Faith: As Christ its wholly a Supernatural object, and by revelation, so its faith the way to come to him, the hand to lay hold on him, only by revelation: And therefore the Heathens, they looked only 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such phrases that no human Greek Authors ever used: So that not only the thing itself, but the very words to express it, are altogether strange; where than there its 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 3. upon men, was only outwardly to reform their lives: It restrained many from gross sins, and kept them in the exercises of temperance and justice, and such Moral virtues; which though named virtues by Aristotle, yet the Fathers did upon Scripture-grounds call them vices and splendida peccata, glistering sins; for so indeed all that Piety and Morality which its out of the Church of God, its a Sodom apple, fair to the eye, and inwardly nothing but ashes; for there its 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 profane beastly man, that came to hear Socrates at his Lectures, with a purpose to scoff and deride him, but went away wholly changed in his mind, and made sober; but what its 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 its this call of God by the Creatures, and the work of his providence, if it be not to salvation? Yes, it its much every way: First, Hereby even all men are made inexcusable: As the Apostle urgeth, God 1. To what use and purpose its the call by God's works and providence had not left them without a witness or testimony, giving rain and plentiful seasons: Thus because men did not glorify 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: Not, the creatures they call, all the works of God's justice and God's mercy, they call; and than conscience, which its implanted in every man, the dictates and reason thereof, they also call: Thus there will be enough to clear God, and to stop every man's mouth. Secondly, God's purpose in these calls, its to restrain sin, and to draw men on 2. further than they do: There its no man that hath no more than this remote and confuse call, that doth what he may do, and can do; He doth not improve, no, not that natural strength that its 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 wilfully runneth himself in the committing of sins, against his conscience 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 kerb and restrain 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 its only external, 4. and saving in respect of the ability and sufficiency; the other its saving effectually, 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 only the outward administration of the promise, and the privileges thereof, but all the inward profit thereof; on the other side, those that have only the outward call, they have only external privileges: And as Ishmael had many gifts from Abraham, but not the inheritance; so have these many favors and privileges from God, both for themselves, and their posterity, but none of the inheritance itself. Now you may understand the Doctrine of both these calls, Not all of mankind 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 than, behold the wise and dreadful ways of God herein; not the greatest, but the lest part of mankind are called with this outward invitation; and of those who enjoy this outward invitation, not the greatest, but the lest part partake of the inward power and efficacy thereof. Thirdly, That God doth not call all men with this saving gracious call, will III That God doth not effectually call all men, proved. evidently de facto appear, if you consider the ways of God, even since there was a Church, till now. In the beginning God's call was only 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, to those thousands and thousands that never heard of God: And in the time of the Jewish Church, God there seemed to enclose his vineyard; among them only 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 than hold out the Sceptre of his grace to other Nations. Well, if we descend to Christ's time, we must confess the partition wall was broken down; all nations than might be made clean: Peter's 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 its said to sound over the who'll world, Rom. 10. because its not forbidden to be preached to all men, as heretofore; yet many remote corners of the world have not enjoyed the beams of this Sun: That as they say, the virtue of the Sun doth scarce ever come to some parts, but it its always winter, and most part night; so it its 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, God's goodness to the Gentiles, and severity to the Jews, the natural branches, Rom. 11. It's 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; than the dew was on the floor, and the fleece was dry: Thus it its here, One while the Jews was a pleasant garden, and the Gentiles a wilderness; now the Gentiles a garden, and the Jews a wilderness; and if you ask, why its it thus: It's not for reason to dispute, but faite to adore: Ista mulier taceat, Let this woman, this reason, hold her peace in God's Church. Fourthly, It's 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 IV. God cleared from injustice. fallen: How can God (say they) be proclaimed so merciful, an ocean of all honey, in whom its no gall? how can he be so compassionate, and full of tender bowels, yet not give the greatest part of mankind 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 of all fault and blame from man, and to lay it wholly upon God, as if they would have readily come to God, but God would not invite them. To remove this stone: First, Consider, That if we could not satisfy the reason and disputes of men 1. in this divine dispensation, yet if the Scripture be clear and peremptory in this point, we must all stop our mouths, and not gainsay: Doth not the Apostle, Rom. 9 expressly bring these carnal reason? Who hath resisted his will? and why than doth he find fault? But see how he rebukes this unruliness in man; Who art thou, OH man, that disputest against God? If than Scripture and exporience saith thus much, we must conclude, God's ways are just, though hidden to us: Even so Father, for so it pleased than, said Christ, Mat. 11. upon the consideration of God's revealing things to babes and children, but hiding of them the wise men of the world: The Doctrine of the Trinity, of Christ's Incarnation, 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 enforced out of Scripture, may satisfy us in many 2. 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 become forfeited into his hand; he was not bound to set up man with a new stock, after his first breaking; and this its evidently manifest, if you compare this with God's dealing and dispensation to the Apostate Angels; they fell from their habitation, and what become of them? they all are chained up in darkness, reserved for eternal torments: Now this judgement its 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 than 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 its done, its done wholly 3. out of grace, and mere favour. Injustice its, where a debt its denied, not where a favour its bestowed; now the Scripture attributes this call of God, to whomsoever it its, wholly to the grace of God: Why than art thou murmuring if God call no more? rather admire the grace of God that he calls any; Its thy eye evil, because God its good to save? The Devil he thinks God its gracious too much, and calls too many; he its 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 its damned merely because he wants this: The Apostle 4. 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 glorify God, according to the knowledge they had of him, therefore they are condemned, Rom. 1. Infidelity, merely negative, doth not damn: He that believeth not, the anger of God abideth on him; viz. Where the word its preached and rejected, so that God doth not reap where he soweth not. Fifthly, God its not unjust, no not to those that are afar of, because none 5. 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 Heathens committed; so that God hath a just controversy with them, and will be cleared when he judgeth the world. Sixthly, Though God do not call all men, and thereby they are wholly impotent, 6. 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 man's impotency, so much as his wilful consent to sin, that damneth him: his non posse, its in some sense, his non velle. Bernard saith well of man's necessity that its now brought upon him to sin; the necessity doth not take away the voluntariness of it, nor the voluntariness the necessity: There its no man can say, OH Lord, I had a will, I was very ready to come to thee, but thou didst not give me power: Not, the will in every man its the grand enemy and adversary unto Christ in all his ways: Damnation its 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 persons 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 its his wisdom, and his ways passed finding out! Doth not our Saviour tell the men of Capernaum, that had the wondered means of grace, Mat. 11. 31. If those things had been done in Tyre and Sidon (two Heathenish places) they would have repent in dust, in ashes? It's thought, true repentance and conversion its 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 than they: O consider than, whether the very Heathens and Pagans' would not give more respect, and show more joy at the word preached than thou dost: Take heed, for there are none further of grace, than those that have been called, and yet reject it: There its more hopes of those to whom the Gospel was never rendered; for those heavy judgements of an eye blinded, an heart hardened, do only belong to those that have refused this word of life: Than such are only fatted to destruction, who have been fed in these pleasant pastures of the Ordinances. FINIS. REader, if notwithstanding all the care that hath been used in the printing of this book, thou meet with some faults, as thou wilt (for no book, if but a quarter so big as this, can be printed without) I pray impute it not to the Reverend Author, but to the Printer. Tho. Underhill. AN ALPHABETICAL TABLE. A ABortives as to the new-birth, Pag. 234 Acting grace its requisite as well as converting, 550 Following upon the principles of grace, make happy, 552 Adoption, what of duty, and what of privilege in it, 237 Affections. Affections and sweet motions of heart in holy things, consistent with an unregenerate 〈◊〉, 117 Several grounds of such temporary affections, 119 Why apt to be relied on, 120 Their insufficiency, 121 Sometimes not the work of the Spirit when thought to be, 129 Afflictions. Afflictions, Gods framing this evil, what it means 443 Why called evil, 446 Of three sorts: Exploratory, 448 For sin, but medicinal, ibid. For sin, and destructive, 449 Difference between medicinal and penal, ib. How operative to means conversion, 450 Assurance. Assurance, To seek it a duty, 2 The benefits or advantage of it, 5 Hindrances of it, 9 Attainable by signs, etc. with propositions about it. 17 It's adjuncts, viz. Possibility, 23, 675 Necessity, 24 Difficulty, 25 Excellency, 26 How differenced from presumption, 27 What we must do when we want it, 34, 673 Why God denieth it to those that have true grace, 35. Justification and Sanctification aught to be sought from their fruits, 43 From Signs no argument of weakness and unbelief, 50 From graces no relying upon a human testimony, 51 Got by Signs, not useless, 52 From an immediate voice from the Spirit questioned, ib. By Signs, freed from absurdity, Impossibility and Difficulty, 53 Consisting of a practical Syllogism, its not by mere human reason, 54 In obtaining it by way of Signs, much skill and care its required, 55 C ALl are not called with a saving Call, 684 Change. Change from wickedness and profaneness, not enough, 278 That grace makes a man great, 373 It's qualities, 1. Necessary. 2. Rational. 3. Profitable. 373 4. Honourable, 374 Christian●. Christians of three sorts, 1● If true are so universally and exactly, 638, 639, 640 Why some are not so, 641 Church. Church Privileges and visible signs and duties therein no sign of grace, 104 Why apt to be rested on, 106 Proof that they are not signs, 107 Company, when wicked, retards the work of conversion, 9, 431 etc. How to be thrown of, 433 Carnal-confidence, vide Presumption. Conscience, why something of it in the worst, p. 336 Whence so silent and stupid in some, 339 Conversion, vide Grace Sanctifying, and Turning to God. Its wrought by the omnipotent and irresistible power of God, 569 Its absolutely promised to the converted, 776 In what sense absolutely promised, and what not, 779 Corruption of nature set forth, 218 Shows a necessity of Regeneration, 222 Counterfeits. Counterfeit of Regeneration, 230 Of the New-Creature, 276 Of inherent grace, viz. Moral honesty, 334 Of Sanctification, 391 Of the heart of flesh, 523 Covenant. Covenant External sanctifies not, 393 Distinguished into External and Internal as being variously administered, ib. External denominates men holy in opposition to Heathens, 594 Requires a visible acceptance, 395 Holiness availeth not alone, ib. Creation, vide New-creature. Creation, The New in man surpasseth the Old in man, 287 The great work of God in the New-creation set out, 290 God's end in choosing subjects indisposed, 293 It its unto good works, 296 D MEn apt to Deceive themselves that after a wicked life may follow a happy death, 364 The ground of this Deceit, 365 Motives to beware this self-deceiving, 367 Delays of turning to God, whence men are prove to it, 453 Arguments against, and the danger of it, 454, 455, etc. Directions to the getting of the New-creature, 280 Vain Disputations. Vain Disputations how to be prevented, 7 Disputes and opinions in Religion no evidence of grace, 124 When lawful, 125 Their insufficiency as evidence, 127 Vain-Disputes establish not the heart as grace doth, 316 May be several ways abused, 317 How they may be rightly used, 320 Duties. Duties. Spiritual performance of them a sign of grace, 90 Duty of a son of God, 239 Signs of men performing Duties from a new Spirit within, 542 E ILl Education a cause of stupidity of conscience 339 Election. Election. Not of all that are called, 6, 12, 643 This Doctrine no ground of despair, 644 Evidences of the paucity of elected ones, even of the called, 647 What to be done by him who its in fea● about his Election, 649 Effects of Election, ib. Embryoes as to the New-birth, having only initial workings, 232 Ends in actions to be looked to, 10 Establishment. Establishment of the heart by grace, 309 How the heart becomes established, 311 It its better than all disputes and notions, etc. 316 Evidences, vide Assurance and Signs. Experimental Knowledge, vid. Knowledge. FLETCHER FAith, when only a persuasion of the truths in Religion not enough for salvation, 167 False Signs of Grace, vid. Signs. Fleshly Heart, vid. Heart. Form and outward shape of godliness not enough 276 Forsaking of gross sins no sure sign of conversion, 187 Fruits of Justification and Sanctification argue the graces themselves, 43, etc. G Gifts. GIfts: Parts and abilities in Religion, no sign of grace, 111 Explicatory considerations, ib. Why men are prove to rely on them: 112 Their insufficiency as signs, 114 Common Gifts of the Spirit are not sanctification, 397 God. God's unwillingness to damn men proved, and Objections answered, 404 Dominion over men's hearts asserted, 506 Seen in the way of Providence, 507 Justice, 508 Grace, 509 God in conversion works after an omnipotent, efficacious and irresistible manner, 570 Godly men are careful and tender about God's worship, and why, 559, 562 Conscientious in all duties of equity and righteousness, 564 Gospel calls are a feast, 629 Yet refused by many, 631 Government of the world misunderstood, a cause of senslesness of conscience, 341 Grace. A being in the state of Grace may by signs be evidenced, 17 Concerning inherent Grace, 37 Signs or Marks of Grace, vid. Signs. Of divers sorts, 38 It's Effects or Properties considered Absolutely or Relatively, 40 To be known and evidenced by its fruits, 43, etc. Assurance received from it depends not upon human testimony, 51 Infallibly evidenced by a respect to God's Commandments, 61, etc. With many other Signs, vide Signs. How it establisheth the heart, 311 That there its such a work of God upon man's heart, 322 It cannot justify, 323 The reason of the name Grace given to inward holiness. 324 How it opposeth sin, 326 It's effects in a man, 328 Some excellent properties of it, 332 The counterfeit of it, viz. Moral Virtue, 334 Vouchsafed sometimes to the greatest sinners 369 Gods ends in it, ibid. Makes a great change, 372 Its an inward and deep work, 533 What reacheth not to it, 534 What this inward work its, 535 Signs and Effects of it, 537 First brings in inward principles, and than causeth holy actings, 538 Why God takes this method, 540 Inward principles of grace will appear in the life, 543 Exciting and actuating its necessary after converting, 549 Great men of the world often rejected by God, and why, 622, etc. Growth in grace a sign of grace, 84 The nature of it in its necessity, from an inward principle of life, etc. 86 How evidenced, 88 False Growth, 90 H Heart. HEart: To turn to God with the who'll of it, what it means, 479, etc. Rending of the Heart requisite to conversion, with the meaning of this phrase, and others equivalent, 489, etc. A rent one preferred by God above all outward signs of humiliation, 493 Of man under God's dominion, 506 Of stone in all men naturally, and what it signifies, 511, etc. Of flesh bestowed in coversion, 516 What it implies, 517 It's effects and consequents, 518 Inducements to labour for it, 521 It's counterfeits, 523 Heathens. Heathens, Natural principles appeared in their Books, 346 Laws, 347 Worship and terrors of mind, 348 Commendable improvements, 349 with the concernment of this Doctrine, 352 Natural Excellencies reach not to grace, 353 Natural honesty and righteousness, not grace, ib. Heaven or Glory, the nature of it, 665 Adjuncts and Properties of it, 668 Holiness, vid. Sanctification. Federal Holiness, vid. Covenant. They that are called should be holy as God its, 659, 663 Wherein true Holiness consists, 660 The extent of the duty of being holy in all manner of conversation, 662 Hypocrites. Hypocrites, Whether they may attain to an experimental knowledge, 12 How far they may go in it, 131 Wherein as to this knowledge they differ from the true Christian, 15 I IGnorance a cause of men's living in sin, 470 Impediments of turning to God, 414, etc. Indisposition of men to the work of grace, or the New-Creation, 290 It advanceth God's ends in the great chaning work, 293 Judgement well informed no sign of grace, 127 Justification, It may be evidenced by inherent gracious qualifications, KING KEeping the Commandments, vid. Obedience. Man's fond persuasions of their doing it, with the causes, 142, etc. Experimental Knowledge. Experimental Knowledge of ourselves Difficult, 5 Advantageous, ib. The best, ib. The end of all other Knowledge, 8 Establisheth the soul, ibid. It's impediments, 9 Whether in hypotrites, 12 How it differs in hypocrites & regenerate, 15 Knowledge of our state of grace to be attained by marks and signs, 17 Establisheth not the heart as grace doth, 316 POMELL LEarning requisite in a Minister, 620 Lise and conversation of men evil give testimony to true grace within, 543 Love to the people of God a sign of grace, 96 The Act itself, the Object, the Effects, 97 98, 99 M MArks, vid. Signs. Ministry. Ministry of the word the way to turn men from their sins, 495 Of God's appointment, ib. For a supernatural end, 496 God's wisdom in raising such low means for so high ends, 497 Not always successful, and why, ib. That it may be effectual, what to be done by Ministers, 498 Though not corrupt, yet may be without success, 500 The reasons both from God, Ministers and people, 501, 502, 503 Though corrupt may prove successful, 503 Mistakes in experimental knowledge easy, 4 Dangerous, ibid. Moral virtue. Moral virtue, the counterfeit of saving grace, 334 Philosophy, vid. Heathens, Verrues, as Temperance, Fortitude, etc. no graces, Because 359 1. Not bvilt upon a good foundation, ib. 2. Not rightly obtained, ibid. 3. Not gui●ed by a sure rule, 360 4. Not referred to God, ibid. 5. Not of faith, 361 6. Nothing of Christ in it, ib. 7. Often an enemy to grace, 362 Mousters as to the New-birth, 235 Motions of ●●art, vid. Affections. Motives to sanctification, 389 Conversion or turning to God, 420 N NAture: It's corruptions set forth, 212 It's principles, etc. vid. Heathen. New Birth, vid. Regeneration. New-Creature. New-creature. The nature of grace set out by it: It's Necessity, 245 Its produced only by God, 251 His glorious Attributes appear in it, 255 What it doth not imply, and to what it its opposed, 258, etc. It supernaturality and excellency set out, 264 Objections against it answered, 270 Counterfeits of it, an outward form of godliness, etc. 276 Helps and directions to the attainment of it, 280 God's workmanship, 283 Created unto good works, 296 OH OBedience unto God's commands, A sure sign of grace, 61, etc. How impossible, 62 How possible, 63 When true and universal, 64, etc. External only not sufficient, 161 Opinions, vid. Disputes. Opposition against sin by grace, 326 Order of God in conversion; First he works inward principles, than from them men act holily, 538 Why God takes this Order, 540 Ordinances, to whom sweet and beneficial, 6 Sanctify not, 393 PEA PArts, vid. Gifts. Peaceable frame of heart, no evidence of grace, 174 Performance, vid. Duties. Persuasion of the truths in Religion, no evidence for salvation, 167 Gods love no sign of grace, 174 Practical Knowledge, viz. Knowledge. Presumption, How differenced from assurance, 27 Remedies against it, 3● Principles as well as actions to be regarded, 10 Grace within will appear in the life, 543 followed by acting grace, makes happy, 552 Privileges, vid. Church. Of a child of God, 242 Prosperity no sign of grace within, 180 Promise of conversion an absolute free promise, 574 Purposes and resolutions of turning to God, sometimes unsuccessful with the account of it, 437 R Regeneration. REgeneration Absolutely necessary to salvation, 201 What it its not, wherein it lieth, and its resemblance to natural birth, ib, etc. Unknown often to learned, and outwardly righteous men, 210 Grounds of the ignorance and excellency of the knowledge of it, 212, etc. Absolutely necessary, because of man's corruption by nature, 217 It's unexpressible nature, 224 The counterfeits of it, 230 Rightcousness and equity conscientiously followed by the people of God, 364, etc. SAINT SAlvation difficult, and in some sense impossible, 194 Why fancied so easy, 196 Sanctification. Sanctification, It evidenceth Justification, 43 Diverse ways set out, vid. Grace. The several meanings of sanctifying, 380 How the people of God are sanctified, 381 By being, 1. Segregated from the world, 381 2. Dedicated to God, ibid. 3. Prepared for good works, etc. 382 It's efficient and instrument, 383 Meritorious cause and extent, 384 Signs of true Sanctification, 1. The Spirits dwelling in the soul, 386 2. Ready Obedience to the truth, ib. 3. Delight in sanctifying Ordinances, 387 4. Preparation to holy Duties, etc. ib. Motives to it, 389 Counterfeits of it, 391 1. Zeal in superstitious customs, ib. 2. Duties and Ordinances, 393 3. External Covenant with God, ib. 4. Gifts of the Spirit, 397 When evidences of it are wanting, what a sanctified person should do, 398 When it its but in a low degree, what to be done, 401 Searching, vid. Trial. Self-love an impediment as to experimental knowledge of ourselves, 9 Senslesness and stupidity of conscience caused by 1. Ill education, 339 2. A misunderstanding of the government of the world, 341 3. Cares and pleasures of the world. 342 Settlement in the truth, whence it proceeds, 8 Signs. Signs of Grace are different, 38 Evidencing to ourselves or others, 39 Proper to the godly only, ib. Positive and Negative, 40 Of a mixed nature as to natural and voluntary Signs, 41 To be used, 43, 44, etc. Proceeding by them, Argueth not weakness and unbelief, 50 Its not to rely upon a human testimony, 51 Not useless, 52 Not absurd, impossible or difficult, 53 To the making up of a Practical Syllogism its not by mere human reason, 54 True Signs. 1. Obedience, 61, etc. 2. Sincerity, 67 3. Opposition against, and abstinence from sin, 73 4. To be willing to be tried by God, 78 5. Growth in Grace, 84 6. Spiritual performance of holy duties, 90 7. Love to the Brethrens, 96 False Signs. 1. Church-Priviledges, 104 2. Gifts and parts in matters of religion, 114 3. Affections and sweet motions of heart, 110 4. Opinions, judgements and disputes, 123 5. Strong workings move the heart not being from the Spirit, 129 6. Great sufferings for Christ, 135 7. Persuasions of an exact keeping the Commandments, 142 8. A strict way of religion, 148 9 Diligence in the worship of God, though not commanded, 155 10. External moral Obedience, 161 11. A divine faith, or persuasions of the truths in religion, 167 12. A peaceable frame of heart, or persuasion of God's love, 174 13. Success and prosperity, 180 14. Forsaking gross sins, 187 Of Sanctification, 386 When wanting, what should be done to obtain it, 398 Sin. Abstinence from, and opposition against it, 〈◊〉 sure sign of grace, 73 How a sign, ib. A forsaking gross sins, no sure sign of conversion, 187 May be upon divers grounds, its a mercy, etc. ibid. etc. Aggravations of the sins of Christians above those of Heathens, 350 Great sinners God makes subjects sometimes of sanctifying grace, and why, 369 With its profit, pleasure and customariness objections against turning to God, 426. to 431 Sins greatness helps against discouragement hence as to turning to God, 441 Beloved Sins, Considerations about them, 459 Signs which are they, 460 Conversion makes a man leave them, 461 All Sin to be turned from in conversion, 464, etc. Grounds of turning from sin acceptable with God. 468 Hindrances of turning from it, 470 Some men outwardly resolved against turning from it, ibid. Causes of obstinacy in it, 471 Turning from sin not enough without turning to God, 475 How many ways men may do one without the other, ibid. Sorrow for it to accompany turning to God, 484 Sincerity in motives and ends, a sure sign of grace, 67 How liable to abuse as a sign, 68, etc. It's nature, and when a sign, 70 The Sons of God, their qualifications and privileges, 237 Sorrow for sin often fruitless, and why. 230 Aught accompany turning to God, 484 A fourfold spring of it 485 Intellectual or sensitive, 486 Why it should accompany turning to God, 487 Spirit. His work upon, and dwelling in, and leading of the Saints, 91, 92 To have Him its more than to be merely civil, 93 That his sanctifying works, not common gifts, evidence grace, ib. Much self-deceit in judging that to come from him which doth not, 129 His putting within men, what implied in it, 528 His various and excellent operations, 531 Spiritual Performance of holy duties, a sign of grace, 90● From spiritual life wrought by the Spirit of God, 91 How manifested, 93, etc. Sto●y Heart, vid. Heart. Strictness taken up in Religion no sufficient evidence for happiness, 148 What commendable, and what unwarrantable, 149, etc. Stupidity and Silence of conscience, vid. Senslesness. Success, vid. Prosperity. Suffering for Christ and the truth no sign of grace, 135 Sinful ingredients making them unprofitable, 137 Superstitious customs and human constitutions sanctify not, proved by Argument, 391 TO Tenderness of heart, 523 Tears, vid. Sorrow. Trial; A willingness to be tried by God, a sign of grace, 78 How many ways God doth try a man, 79 In what particulars a willingness to be tried showeth itself, with its effects, 81, 82 Turning to God. Explained. 409, 410, etc. Attributed sometimes to us as our work, sometimes to God as his, 411 It's ingredients, 413 It's impediments, and on whom are more visible symptoms of its difficulty, 414. to 420 Motives to it, 420. to 426 Objections against it answered, as from the pleasure, profit and custom of sin, 426. to 431 Wicked companions and relations great hindrances of it, 431, etc. Discouragements as to it, from 1. unprofitableness of former purposes, 437, etc. 2. Greatness of sins, 441 How promoted by afflictions, 450 Aught be without delay, with causes of delays in some, 453 If true, it its from the most beloved sins, 458 From all sin, vid. Sin. Some men wilfully resolved against it, 470 To be joined to turning from sin, 475 What it its, 478 Must be with the who'll heart, with the meaning of it, 479 Effects of it, 482 To be accompanied with sorrow for sin, 484 Rending of the heart, 489 Ministry of the word, the means of it, 495 u VOcation effectual opened, 583 It's nature, with the several ways of calling externally, 586, etc. Wherein the internal consists, 589 From what: as from blindness to light, 591 It's properties: According to God's pleasure, holy, heavenly, etc. 594 It's Effects and Signs, 596, etc. In it are considerable the grace itself, the time, the persons, 602 Not often of the wise, mighty and noble of the world, 611, & ● The Gospel-feast not always accepted, 629 To many, of those that in part obey it, it proves uneffectual, 632 How the outwardly called differ from the inwardly called, 633, etc. Of many that are called few are chosen, 643 This doctrine no ground of despair, 644 Evidences of the paucity of elected ones amongst the called, 647 Christians aught to walk worthy of it, 655 What it its to walk worthy of it, and who do so, ib. Should engage men to be holy, as God that calleth them its, 659 Uprightness, vid. Sincerity. W Walking in God's statutes, what it means, 554 Qualifications of it, 558 Washing, Regeneration meant by it, 376 Washing argues sins defiling nature, which men's superstitious washing confess, ib. And therefore were such external rites appointed, ib. Of the heart or hands, 377 What required to a spiritual washing, 378 Wicked men prove to think they shall dies happily, with grounds of this deceit, 364 Authors of their own tuine, which God delights not in, 404 Wicked company and relations hinderers of conversion, 431 Considerations stirring up to the forsaking of them, 433 Their misery, 686 Will of God approving or decreeing. How God wils not the death of sinners, 404 Wisdom spiritual in what discovered. 607 Wise men after the flesh their properties, 611 Reasons why the fleshly wise are rejected on God's part and man's part, 617 Difference between carnal wisdom and Christian prudence, 619 Word of God how used in calling sinners, 585, 586, 587 Good Works. A necessary fruit of renovation, 295 What Creation to good works means, ib. What works are good, 298 Why sometimes commended, and sometimes debased, 302 To be extended as far as God's commands, ib. Go not before Justification, and in what sense are said to justify, 303 In their truth, and in their perfection to be distinguished between, 304 To be carefully performed, but not at all relied on, ib. Evil Works why to be avoided, 305 The Workmanship of God in man sanctifying grace, 283 In what regards it its so, with its necessity, 284, 285 It's excellencv above the great work of Creation, 287 What a change it worketh, 290 Why such indisposed materials used, 293 Works of God not sufficient means of conversion, 692 Worship of God, when not commanded, vain and unprofitable, 195 Converted persons are very careful of it, 559 Internal and external, Two sorts of Statute-worships mentioned, 560 FINIS. ERRATA. THere its come forth of late A General martyrology of all or most of the Persecutions that have been in the world. The second, third and fourth Part of Palmer and Cawdrey Of the Sabbath, an excellent Piece. An Exposition of the Epistle of Judas, by Mr William Jenkyn. An excellent practical Book, entitled, Prima, media & ultima, The first, middle and last things. Books formerly published by Mr Anthony Burgess, are Vindiciae Legis, and, A Treatise of Justification,