Spiritual Refining

SERMON XII.

I Have at large discussed the Doctrine and Usefulness of Signs, I shall now propound in so many distinct Sermons, several choice and select Signs, by which you may know how it is with you in reference to God. For if the 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 is 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 is to press holiness of life; and certainly our faith ought to be as busy in embracing the precepts for holiness, as the promises for comfort. The Argument for sanctity pressed by the Apostle, is from the profitable effect thereof, it will be a sure and comfortable sign to confirm us that we are in Christ: for to know God, to love him, to be in him, to dwell in him, to have Communion with him, are all one with this Apostle.

So that in the words you have two Propositions,

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

In the first Proposition you have the Antecedent and the Consequent. The Antecedent is knowing of God; howsoever according to the Hebrew rule this word Knowing signifieth Affectus & effectus consequentes: the affections and effects flowing from it, and so includeth love of God, and the like; yet it doth more properly signify faith, according to that, This is eternal life, to know thee the only true God, and Jesus Christ whom thou hast sent; for faith having several acts, knowledge, assent, fiducial application, the Scripture doth by a Synecdocke express the whole nature of faith by one act of it. Now because there is a three-fold knowledge, The first perfect, which is only in Heaven; The second imperfect, but true and saving, which the godly only have; Hence Regeneration, Jer. 31. is expressed by this, They shall all know God, and be mught of God: A third knowledge which is imperfect and insincere, is that common gift of 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 Savior 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 is, the Scribes, Priests and Pharisees, who though very intelligent of the meaning of the Scripture, yet having not their eyes in a gracious manner enlightened, therefore had those divine things hid from them. A notable thing it is, and worthy all your consideration, and trembling at it, that the very things you know in Religion by parts and abilities, may yet be hid from you, in respect of any saving knowledge; Therefore to declare what kind of Knowledge this is, observe the consequent, it is that which is operative and quickens us up to the Commandments of God; for that proper and specifical difference, whereby saving faith is distinguished from the hypocrites, is in the cleansing and purifying nature of it, whereby it works by love; so that love is not the form of true faith, but to be operative and effective of love. Now according to the three-fold knowledge spoken of, Zanchi doth well observe, there is a three-fold keeping of the Commandments; for as our knowledge is, so is our holiness. The first is, Perfect and complete, as Christ did, and the Saints in heaven do perfectly love God. The second is imperfect, but sincere, though the Scripture calls it perfect, because of the essential perfection, though it hath not a gradual. The third is external, with some internal affections, but altogether unsound. The Apostle as he meaneth the second 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 is, We have known him, whereby it's plain, That good works do not go before Faith or Justification, but follow it. The second Proposition is, that the keeping of God's Commandments is a sign that we do know him, 〈 in non-Latin alphabet 〉 , by which he doth not mean a conjectural knowledge, as the Papists would put it off, but a sure and certain knowledge. Now although the Apostle speaks indefinitely, when he saith, Keeping the Commandments of God, yet because it is in a necessary matter, the Assertion is equivalent to an universal.

Hence the Doctrine is,

That an universal respect to, and keeping of God's Commandments, is a sure sign and infallible of our being in the state of Grace.

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

The Doctrine is to be opened in many particulars:

First, There are some considerations in which it is impossible to keep the Commandments of God, not absolutely and inse, as it is 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 Augustine called it an happy necessity of obeying God always, so have we infelix necessitas an unhappy necessity of disobedience continually. Now this impossibility is two ways.

First, In respect of every unregenerate man, who is 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 is this as the Arminians say, as if a Judge should sentence a man's eyes to be put out for a former fault, and then afterwards hang him, because he cannot see, for it lieth not as a mortal duty upon a man to see; nor hath any Magistrate such supreme power over a man, as God hath over us. And by these commands of God is demonstrated our duty only, not our ability: hence God makes it his Promise, To give us a new heart, and to make us to walk in all his statutes; and although Arminians think it an absurdity to make the same thing Requisitum and Promissum, a condition required and yet a gift promised; there is nothing more ordinary in Scripture.

A second impossibility of keeping the Commandments is, In respect of the Regenerate, 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 is able to give us perfect grace, but he hath thought good to exalt imputed righteousness, rather then inherent in this life.

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

In the next place we will show the possibility of it, and that is, first, By a sincere inchoate Obedience, whereby we know God in part, love him in part, though not to such a full degree. This is affirmed of the godly, therefore it is possible, Luk. 1. 6. Thus Zacharias and Elizabeth are said to be Righteous before God, walking in all his Commandments. David saith, Psal. 119. He shall not be confounded when he hath respect to all his Commandments. As the people of God have done this, so God hath promised this, I will circumcise their hearts to love me with all their heart and min •• . So Jer. 31. and this is the universal keeping of God's Commandments spoken of in the Text, and much pressed in several places; for there is the truth of all Obedience, though not the gradual perfection. It is no wonder that the people of God are said to keep the Law of God, seeing they endeavor after it, and it's usual in Philosophy to call motions from the terminus to which they tend: Regeneration is the writing of the Law in their inward parts, whereby the Law is not a burden, but pleasing and matter of delight to them, as Paul professeth it was to him, Rom. 7. And by this means the Apostle saith, We do not abolish the Law, but establish it, because the grace of God giveth such ability and strength, that in some measure we are able to obey it: So that the act of Faith ad intra, which is 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 is in an evangelical sense, that is, when whatsoever we fail in, is pardoned unto us, for so it is through the Covenant of grace, that when we have sincerely applied ourselves to the obedience of the whole Law, and falling short of our duty in many respects. God through Christ doth forgive us, and so our righteousness consists more in the remission of what is imperfect, then in doing what is perfect. In this sense Rom. 8. 3, 4. Christ is said to come in the flesh, that the righteousness of the Law may be fulfilled in us: and Rom. 10. Christ is 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, then what we do, which hath made some say, Our perfection is to acknowledge our imperfection.

Thirdly, We may be said to fulfill the Law, when although through daily infirmities we fail of the strict obligation, yet we do not by any gross sin break it. In this sense we keep it sine crimine, though not sine vitio, as Augustine sometimes, that is, without a crime, though not without sin. And although they are but few that do so, yet sometimes God gives some of his children to walk in such harmless and spotless lives. Thus Luk. 1. 6. Zacharias 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 is, 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 is, no such crime, for which the Apostle should inflict a Church-censure, as formerly we asserted. Thus you have heard in what sense we are said to keep the Commandments, the former and the later being pertinent to our scope.

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

Therefore in the first place, This universal observance is seen, when our Obedience is internal and spiritual as well as external. Could 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 Savior did so often press them to make clean and wash the inward man: The Law is spiritual, saith Paul, and God is a Spirit, saith our Savior, seeking them that worship in spirit and truth. Hence Matth. 5. our Savior 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. Oh what a piercing and discovering sign must this be. This makes the moral, yea and religious man, whose piety is 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 whole 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. where Paul saith, He lived with a good conscience void of offense both towards God and man; Here (say they) Paul lived in an universal Obedience unblameably, and kept entirely to his conscience, yet was not in Christ.

But to answer this, A good conscience may be called good in a twofold respect, either when a man liveth not against the dictates of his conscience, or doth anything 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 is 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 then punished? Is it not according to their light? All this might have been said for Paul, yet for all this his conscience was a very evil and wicked conscience, partly because it was not renewed, partly because it was not informed out of 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 then 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 then, 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 far from being in a right way. Oh 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 inwards may be a noisome sepulcher! how uncomely is it for a man to have his porch and out-rooms very clean, but his chambers and in-rooms full of noisome filth? This is thy case, look in thy life, no irreligion or impiety to God, no injustice or oppression to men, yet thou art destitute of the Spirit, and void of all supernatural life.

2. As our obedience must be thus internal, as well as external; so it must be external 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 is the contemplative life, and the active life; the one they compare to Mary, the other to Martha; and they say, that contemplative life, like Mary hath chosen the better part, but this is to hide our talents in a napkin; and as Tacitus speaks of some men, That they were Solâ socordiâ innocents, 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 nowadays 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 is a sign when it doth carry us out equally to the duties of the first table concerning God, and the second our neighbor. To pretend much devotion in matters of God, and to show no conscience or equity in matters with man, is 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 anything they had, if it were Corban, that is, a gift consecrated to God. Those that are skillful 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 then when this vow was made they thought they might relieve nobody, 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 is no sign of grace, if there be unconscionable dealing towards men. Again, if thou beest careful in duties to men, and negligent in the religious service of God, hence thy rottenness of heart is 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, Oh, what little hope is here of true grace in such a man's heart! It is 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 is graciously performed, there all the others will be also.

3. Universal Obedience is a sign, when we are carried thereby to receive the Credenda, as well as the Agenda, the things to be believed, as well as to be practiced. 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 is then 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 ought to fear himself. Whatsoever the Scripture speaks of impiety as destructive to salvation, the same it also applieth to false doctrine. Is that the fruit or work of the flesh? so are heresies: Is that damnable? so are heresies: Is that to be cast out of the Church? so is false doctrine: Are wicked men prepared of old to destruction? so are false doctors: Are the sheep of Christ meek and innocent in their conversation? so they will flee from a stranger, and not hear the voice of a stranger. So that if thou wouldst try thy sincerity, mark whether thou desirest more liberty in matters of faith, then in matters of life. No doctrine revealed in Scripture to be believed, may be anymore dispensed with, then the precepts declared in God's word for practice.

4. Universal Obedience is a sign, when it comprehends not only general Duties, but 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 then 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 is observable, how diligent the Apostle is in the close of his Epistles to declare the duties of relations, and to be large in the motives for them.

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

SERMON XIII.

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 〈 in non-Latin alphabet 〉 , an human temptation; It was above the strength of nature, though not of grace. The heaviness of it is 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 〈 in non-Latin alphabet 〉 , 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 die: 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 is a comfortable consideration in all times of calamities, God who raiseth the dead. In the next place he declareth his deliverance amplified partly by their 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, then negatively; Positively in two emphatical words, 1. 〈 in non-Latin alphabet 〉 , simplicity, an heart that is not guileful, double, opposed to 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 ; 2. 〈 in non-Latin alphabet 〉 , sincerity, a word they say from the Eagle that trieth her genuine young ones by the sun-beams, or rather in the sun-beams, there being both 〈 in non-Latin alphabet 〉 , lux, or light, and by the light thereof we see the least motes, and thus it signifieth a man whose heart being inligh • ened findeth out all the secret and hidden motions of sin, or else in the sun-beams there is 〈 in non-Latin alphabet 〉 , heat, which doth separate those heterogeneal things that cold had congregated, and thus it doth signify an heart purged from dross, unmix'd with corrupt and sinful ends, for as Aquinas observeth well, the soul may be joined to things more noble then itself (as when silver is mingled with gold) and this doth not debase but ennoble the soul, for when it loveth God or is joined to Christ, herein the soul is advanced: or secondly, it may be joined to things inferior to it, as when gold is mingled with lead, and this doth much debase and corrupt: now such a kind of mixture is 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 is, that this sincere deportment of Paul in the work of his ministry, was a sign unto him, a 〈 in non-Latin alphabet 〉 , 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, is a sure 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.

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

First, It is unwarrantably pressed when uprightness is urged to the exclusion of all 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 far debased as to be willing to be damned, thy heart is not right. Hence I have read of one who passionately wished, there were neither heaven or hell, that so the party might know whether there was love to God purely, because of God. Whereupon many godly people are much troubled, and think the serving of God with eye to our salvation, is nothing but unlawful self-love. But the pressing of uprightness to such a strain and measure is unlawful and uncomfortable.

1. Because the Scripture propounds heaven and salvation as a motive to obey 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 fixed, constant eye, and firm, as the word signifieth) upon the reward: yet these cannot be denied to have upright hearts, all amor mercedis is not amor mercenarius: let not therefore the people of God condemn themselves for hypocrites, because of such affections. It is true there is in the people of God an ingenuous and 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 suteablenesse of it with his own heart, but yet this is 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 is impossible, for how canst thou ever come to know whether thou couldest be content to love God and serve him, if there were no heaven? Thou mayest make metaphysical abstractions about these things, but there can never be any real separation of one from the other, and therefore it is impossible to know what thy heart would do in such cases. It is true, Paul Rom. 9. useth an hyperbolical expression, I could wish to be an Anathema for my brethren's sake, that is, 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 then the salvation of one man; but the Apostle speaks not absolutely I do wish, but I could wish, viz. if it were possible, or if it were lawful; and in this he doth declare the vehemency of his love toward them. It is therefore good both for Ministers and people to be wary, that they lay no snares upon others or themselves in this point.

Secondly, This sign of uprightness may be pressed unsafely when it is understood of such a perfect uprightness that hath no deceit or falsehood at all joined with it: but 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 God's own heart, yet crieth out, Psal 19. Who can understand his error? There is more hypocrisy, self-ends in thee, then thou dost perceive, although there is so much discovered in thee as to make thee humble, 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 then from the relics of other sins that still cleave close to thee. This is to manage the sign of integrity ill on the right hand. Then on the left; We may abuse this sign by going too low, and that may be these ways.

First, When we take sincerity for quietness of conscience, that it doth not accuse. 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 thoroughly 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 buffetings as those of Satan's: In this sense some of late have excused an heretic, that is willing to lose all temporal advantages for his conscience sake, yea, to die in the most exquisite way of ••• ments rather then to forsake their judgment: how can these be judged any other (say they) then sincere upright men? But it is good to observe that then only may our hearts be said to be upright in a g 〈…〉 manner, when they are according to God's Word, which is the rule of uprightness. Therefore if a man be now so fully persuaded of an heresy, that it is the truth of God, and take up his cross and follow this error, yet his heart cannot be called upright, for that is right which is according to the rule, to the measure which is the Scriptures. We grant therefore, that a Papist, a Socinian, or Arminian, may for his conscience sake endure joyfully the spoiling of his goods, refuse all earthly 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 whole body is dark also. In these times therefore it is good to have it pressed again and again, that in matters of opinions and doctrines a man may have a great deal of ease and 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 is an hypocrite in a more refined sense, as hypocrisy is opposite to that which is true, and unfeigned: As we say a man doth many times lie, mendacium dicere, tell that which is 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, is polluted and unclean.

Secondly, We abuse this in going too low, when we limit sincerity to one particular 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 innocence of my hands have I done this. Thus some take that U • iah whom the Prophet Isaiah 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, then as to that particular respect he was an entire man; Indeed no man is so to judge of himself by any particular time, but the constant course of his life is to be regarded. Hence a godly man is said to walk in the ways of uprightness; It is walking, and it is a way.

Thirdly, We then also go too low when we judge of sincerity by the proxime and 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 far as the utmost white and mark of all, which is God's glory: Take many Heathens for example, Aristides, Caio, Themistocl • s, and divers others, who did many good things unfeignedly for the common-wealth; they sought not wealth, neither did they 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 is 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 is, and so wherein it is a sign.

And 1. There is no sincerity, but where there is a full and powerful change of the whose man by the grace of God. For every man's heart is naturally full of guile, and doth uti not frui Deo, refer God to human ends and himself, but not himself and all his ends to God, Omnes homines sunt latrones & quotidie latrocinantur gloriam Dei: It was a saying of one which Cassianus doth much approve: The heart of a man naturally is said to be deceitful above all things, who can know it? There is no truth, no integrity, till God hath changed it. It is as Tertullian said of the Peacock, versicolor, multicolor, semper idem & nunquam idem. If therefore thou wouldest have a plain and even heart, desire it may be polished by grace, for till this be, a man makes himself the center, and all lines to meet in him, but this is inward, and so cannot be perceived but by the motions and actions which flow therefrom; As Lazarus perceived he had life, not by the principle of life put in to him, but by the effects thereof: and Saul perceived he had another spirit by the 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 is a sign and then acknowledged to be sincerity, when we do any good duty because God commands. As in matters of faith, then we properly produce a divine act, when we believe quia ipse dixit, because God hath commanded it: so then is it properly upright obedience when it is quia ipse voluit, because he willeth and commands it. A man may obey a command because those actions may consist with some carnal ends, but to do it because of God's sovereignty, this is acceptable. Hence Saul for that act of disobedience, though he pleaded carnal pretences, yet was judged to commit a sin as heinous as witchcraft. Adams sin was to be aggravated from this, in that it was expressly disobedience; for there being no other ground of the command, then God's 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 agree with thy ends, this will stand with thy lust, but do it because God hath required it.

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

4. Then is uprightness a true sign when the motives of all our actions are pure and heavenly; when all is 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 〈 in non-Latin alphabet 〉 to be on a Theater and admired by others applause: This is penetrating and discovers thousands of hypocrites: Jehu, who more zealous then 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 is a carcass, and those that hunt after it are dogs; Oh how few then 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 is when a man is very diligent and conscientious in internal duties or secret, to perform them, and in spiritual or heart, sins and secret lusts to avoid them; God is a spirit, and John. 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 Savior directs us to private duties in a most secret manner, with this encouragement, He that seeth in secret will reward openly: observe then 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 touch-stone: Joseph made a notable discovery of his integrity when he said, how can I do this and sin against God? no secrecy or privacy could entice him. Therefore consider, that howsoever men know thee not, yet God knoweth thee; walk before me and be perfect, saith God to Abraham; eying of God showeth sincerity.

6. Uprightness is a sign when a man doth zealously set against those sins that he most 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 Delilah, some wolf or other in its breast, to whose sheaf (as it were) all other sins must make their sheaves to bow. This is the good old mark that godly Divines in former ages did so much 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 Savior in nothing more discovered the hypocrisy of the Pharisees, then 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 is highly esteemed before men, is abomination before God; see therefore how loathsome and abominable thy own sins, thy family sins are unto thee.

7. Uprightness is seen in taking those ways and using those means only God hath 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 became guilty of that deceitfulness and guil, which he so much in his Psalms complaineth of in others, and so far as they engaged in unlawful ways, so far hypocrisy acted in them; They did not trust in God, neither believe in him for the accomplishment of his own promise. But this is 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 anything, it is as the Eagle got a coal from the sacrifice, she carrieth it to her nest, and setteth all on fire, Jonah 3. They that seek to lying vanities forsake their own mercy. Hence it is that so many promises are made to the upright man, especially in the Proverbs, that his integrity shall preserve him, because in outward probabilities he is most likely to be undone.

8. Uprightnes is seen not only when we have respect to all God's Commandments, but 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 is that which is wholly necessary for everyone 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 judgment. Many times it falls out, that where men are diligent where they ought not to be, there they are negligent where they should not be. As Melancthon sharply reproved the Italians, Vos Itali Deum vultis esse in p • ne, quando non creditis eum esse in coelis; Ye Italians will believe God to be in the bread, when ye do not believe there is 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 and sincerity thus in all our ends and means be an inseparable sign of grace, may we not cry out with the Psalmist, help Lord for the upright man is perished out of the earth: And in what age may the absence of it be more deplored then now, when Parties, Factions, Interests, have devoured and eaten up sincerity? But as the body is a carcass without the soul, so is all religion without integrity. It is a blazing Star though it make a great luster for the time, yet it ends at last in noisome vapors. 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 is acceptable even where many failings are, and where this is absent, the most perfect Sacrifices are rejected.

SERMON XIIII.

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

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

2. From the end of 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 is of the Devil, the other is born of God; and this difference my Text amplifieth: So that in the words you read, you may observe five Propositions; first, He that is born of God sinneth not; what it is to be born of God is easily known, viz. to have the image and holiness of God 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 is 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 is about the predicate, He sinneth not; which hath much exercised the thoughts of men: some understand it of a perfection attained to in this life, not to sin at all. Thus Papists, Pelagians, some Anabaptists and divers of late; but if this were the meaning, the Apostle within a very little space would 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 is 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 far as he is 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 is godly, or because he is born of God. The most genuine and unforced interpretation therefore is, to understand it not universally, but according to the subject matter, he sinneth not, as one who is of the Devil his father, he sinneth not as Cain, all within him is not corrupted; so that he makes sin his trade, his custom and delight. The very opposition makes this the meaning, I do not ground this opposition upon the phrase 〈 in non-Latin alphabet 〉 , as if that did always signify more then 〈 in non-Latin alphabet 〉 , for I grant that that phrase sometimes signifieth no more then barely to sin, not de noting custom or delight, as Rom. 7.

But my foundation is upon the context, the opposition Paul makes between a righteous and unrighteous man, in respect of the roots whence they are, and then from the second Proposition, which is the reason why he sinneth not, because the seed abideth in him, by which metaphorically is meant the principle of grace wrought in him by the Spirit of God, and that not only so, for Adam had the seed of grace, yet sinned it away, but because its preserved by the Covenant of grace. This place is brought to prove perseverance in grace, and no strength of wit hath yet been able to overcome it. The third Proposition is higher then the former, for it doth not only deny the act of sin, but the power of it. Neither can he sin, viz. in the sense before explained; and the fourth Proposition is a ground of the third, because he is born of God. Some make this reason the same with the former, but there seemeth to be this difference, the one signifieth that inward permanent principle of grace: The other that divine resemblance of God which is in us by this regeneration. The first Proposition is, That this difference between the righteous and unrighteous about sin is a sure sign, whereby the godly man is manifested both to himself and others that he is godly.

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

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

First, It is a sign, When we perceive a settled fixed frame of heart against sin. As the reason in the Text implieth; The seed of grace abideth in a man, he is born of God, now these expressions do denote something in us by way of a new nature, whereby we have an enmity and hostility, yea and irreconcilableness with sin; As some creatures have an antipathy against others; As on the contrary, he that is of the Devil, and so hath a fixed root of 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 agree and delight in evil, or evil men, because their works are evil, and his good; The Apostle Rom. 12. calls it 〈 in non-Latin alphabet 〉 , hating sin as hell itself, and the exhortation is to cast away their transgressions, abj̄icere not deponere, because of the loathsomeness they see in sin; So then, let Pharaoh, let the Israclites in several calamities bewail their Idolatries, and sins against God, yet here is 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, Then is this a sign, When there is an universal repugnancy in every part of a man against sin, not only in his reason and conscience, but in his will, affections and whole man. For this seed of grace is nothing, but Regeneration diffusing itself into the understanding, will and affections of the whole soul; so that in every part there is that which is regenerate and purified, as well as that which is 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 whole 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 is diligently to be marked; There is many a man comforts himself in this, my heart is 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. Oh take heed thou do not deceive thyself! for there is a vast difference between the check or resistance of conscience against thy corrupt affections and lusts, and between the opposition of the regenerate part in a man against the unregenerate; for the former is only between two particular faculties, the conscience against the affections, but the later is universal, there is the 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. Oh therefore consider this sign aright! when thy heart crieth out of sin, Oh thou wilt meddle with it no more! Is this opposition only from conscience enlightened? Is it from that faculty only? Alas if so (as commonly it is no more) thou hast no more sign of grace in thee, then many Heathens have had. When a man is regenerated, not only his conscience is made spiritual to discover the loathsomeness of sin, but his heart also, his love, his delight, whereby he is 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 is a sign, As hereby it works in a man a difficulty, yea a kind of an impossibility to sin with willfulness and purposed continuance. He doth not sin, neither can he sin, saith the Text. There being a root of grace in him, it's impossible he should sin with such an universal content of soul, as wicked men do. There is a twofold cannot, one moral, and is no more then that which difficultly is not so. Thus 2 Cor. 13. 8 We cannot do anything 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 sin, because they have an averseness of heart to it. Secondly, There is a cannot, absolutely, so that the thing can never be, whether easily or difficultly, and in this sense the godly man cannot sin totally and finally, so as to be wholly deserted of God. As for the instance of Peter, David, and others, and whether the sins of the godly may be called reigning sins, I have already spoken to that matter. This is certain, it's impossible for a godly man so to delight and live in sin, as that the seed of grace should be quite extinct. Although the grace that is 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 is corruptible and fading, but this abideth forever. 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 sin sometimes, because God puts a terrible restraint upon his conscience; Balaam he could not sin in that wherein he was solicited, If thou wouldst give me (saith he to Balak) 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 sin, is far different from the godly's cannot sin; The one is a violent motion, the principle is from without, the other is a natural motion, and hath its ground from within it.

Fourthly, This is a sign, in that hereby a godly man in some measure, and by degrees, 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 is said to crucify the body of sin, and the deeds of the flesh; and herein this sign is most eminently significant; for a man cannot simply take comfort from this, he hath indeed once been such and such an ungodly sinner, he hath 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 Swines 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 intreats God to create in him a clean heart. If therefore thou would fain know whether thou art borne of God or no; See how pure and clean thou desirest to make thyself within, how doth the fountain of blood within thee dry up?

Fifthly, This is a sign, When a man's opposition to sin, and leaving of it, is because of the foul nature of sin. It is contrary to God, it's a transgression of his Law, and upon this spiritual motive he is bent against it. The Apostle (as you heard) giveth this as a reason, why the sons of God should not sin, because sin is 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 is no symptom of grace, a man can take no comfort from hence, unless it be upon this ground, because God is 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? Oh men may go very far 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? Oh there are many other motives that work upon them, terrors of conscience, fear of God's judgments, and the pressing calamities that lie upon them! Insomuch that true unfeigned hatred of sin is very rare; I deny not but the judgments of God upon a man ought 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 is a sign, When the inclination and bent of the heart against sin, is universal 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 Savior 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 far. 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 is everywhere, he feareth God's knowledge of it more then all the world.

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

Further, There are sins against the moral Commandments of God, which are of good things 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. Oh (Beloved) if these marks and signs be in you, then may your joy abound. Do not henceforth argue thus, He must needs be a godly man, for he hath such revelations, such enlargements in duties; he hath had such experimental workings upon him, he is of such opinions, for such a Church-government. These are nothing, Is he a man that dareth not sin? Is he a man that is afraid to offend God in any of those ways mentioned? This man is godly by Scripture-judgment, whereas the other may be only in the sight of themselves and others. And Oh that the good old Scripture-way of bringing men more into the sight of 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.

Seventhly, This frame of heart against sin, is so real and operative, that although it cannot wholly dry up the fountain of corruption within them, yet it doth all the foggy and miry puddles of gross and enormous courses. The Apostle saith, The fruits of the flesh are uncleanness, lasciviousness, idolatry, wrath, envyings, 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 is born of God. Oh 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 is not any hearer this day, but is 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? Oh 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 is my way?

Eighthly, This is a sign, as it doth not only oppose it in ourselves, but set against it in others. For being born of God, we now (though with great disproportion) resemble him; and therefore as God is of purer eyes then to behold iniquity; and he is angry with the wicked all the day long; such is a godly man in respect of his zeal against 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 thee see it be not a den of thieves; Oh that men in great place and power would put forth such a divine Indoles against sin. What a shame is 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 everywhere!

Ninthly, It is a sign, as it putteth a man upon the choosing of any outward affliction rather then to sin against God. Job was charged to choose sin rather then affliction, but herein he was wronged. It is 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 then the evil of punishment, which takes away a finite good; Hence where this work of grace is, though storms and tempests arise, yet they are built upon a rock; They fear not miseries, death, they fear only to sin against God.

The Use is of Exhortation, To lay this sign close upon your hearts. Are you 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 is of thy eternal Salvation. But alas, where are the men? how few are they of whom this Text is true, They sin not, neither can they sin? The contrary is true, They love not that which is holy, neither can they, because they are of the wicked one. Naturae sequitur semina quisque suae. Fortes creantur fortibus; See an excellent Antithesis, John 8. 38, 39, 40, 41, 44, 45. How did the Pharisees see the devil do that which they did? They thought not so, for they said, They were of Abraham, but because they expressed in their lives such 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.

DAvid in the first verse of this Psalm, Prayeth for God's preservation and defense of him in the midst of all his adversaries, which he presseth from a twofold consideration,

• First, His Integrity and Sincerity, which is not to be limited unto the righteousness of his cause only, but the innoceny also of his whole life, as the Psalm evidenceth.
• Secondly, His confidence and trust in God; for this is an engaging argument with God, as it is 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, then a willingness to come to the light, and a readiness to be weighed in the balance; as on the other side you have not a surer character of an hypocrite, and an unsound Christian, then fear of the light, and unwillingness to be ransaked and searched into the very bowles by the word of God: But 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 is, His heart, his reins, which are the most inward and secret motions of his soul, he would have a deeper searching into, and winnowing of him then 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 is said to tempt no man; and the devil is called 〈 in non-Latin alphabet 〉 , as if it were his work only. The Answer is obvious, That there is a double Temptation: one evil, which is defective either in the principle, or means, or end of the Temptation. And thus the Devil and our own flesh Tempt. The other is a good Temptation, arising from a good principle, in a lawful way, to a good end; and thus God doth Tempt, that is, doth make a discovery what is in man; not as if he were ignorant of it, but that hereby the person trusted may be better known to himself, and to others.

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

These things thus explained, observe, That it is a sure and comfortable sign of grace, when a man is willing to have his soul and all within searched by God. That which here David prayeth for, Psal. 17. 3. he there acknowledgeth what God had done, Thou hast proved my heart, thou hast tried me, and hast found nothing; which is not to be understood as if David had no Dross in him, (for those words are taken from the Artificers that melt their gold and silver) seeing Psal. 19. He crieth 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, is such a testimony of the truth of Grace, that it is a great bulwark in times of sad afflictions: It is therefore worth the enquiry into the nature of this sign; for if the wiseman said even of these petty outward things, False weights are an abomination unto the Lord, how much more abominable must those false 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 our willingness therein. And the first way is by his word, Eph. 5. 13. Whatsoever doth manifest, and so reprove evil, is light. Now the Scriptures are like the Sun, into which God put all light, and other things shine with light borrowed from thence. David commends God's word for a light and lanthorn to his feet; and that by which he was forewarned from sin; and for this profit coming by them, he commends them for preciousness and sweetness above fine Gold, and the 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 promissary 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, lasiness, immoderate love of the world: It makes me an undone man; it will give me no comfort in any evil way, and therefore I can read it, and meditate on it with hearty delight, Heb. 4. The word of God is quick, and powerful, discerning the Intima, and the Minima, most deep things of man, and the least sins in him.

As by the light of the Sun beams we see the little motes, and 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: Oh then 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, O Lord, let thy word still enter with more light and power upon me? this is a comfortable sign; but on the other side, if thou art in a continual fear of the light, darest not look into the Bible because it speaks against such and such sins thou art guilty of, be afraid thou art not right. Tertullian called Heretics Lucifugae Scripturarum, they were like Bats and Owls, they could not endure the light of the Sun: And our Savior saith, The thief hates the light, because his deeds are evil. Oh then 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 robbed of her whelps: Oh thy soul must needs hate the word of God, because it is so contrary to thee.

A second Way whereby God proveth, (and the sincere rejoice therein) is a powerful and soul searching Ministry, which like thunder and lightening, 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 is a two edged sword in his heart, of which he can say as the woman, of Christ, It hath told me all that ever I did. That shaking of heaven and earth which the Prophet Haggai speaketh of, is the Ministry of the Apostles, and in the Hebrew is the word, from whence Bonarges cometh. Then are ye like the Eagles young ones, 〈 in non-Latin alphabet 〉 , when ye can look upon the sun beams: when light is not offensive to your sore 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 is all this? That of our Savior will answer it, The thief hates the light, because his deeds are evil. Therefore is thy heart afraid, and unwilling to have a Ministry that shall discover thy sins, because thy Conscience is full of Ulcers and sores: whereas now if thou didest love to be reformed, how wouldest thou rejoice in the light of the Ministry. The more spiritual, powerful, operative, thou didest find it in thy heart, thou wouldest bless God the more: thou wouldest cry out with thankfulness, O Lord I bless thee that light shineth in every dark corner of my heart: Oh let it still be a ministry, as if to me only, to mind me of my sins, to bring my iniquites to remembrance. O Lord, my heart doth not rage, nor rise against this light; it doth not hate, or rebel against it, but I set open the Gates of my soul to receive more in.

3. The work of Conscience within us, that also doth prove us. God hath set up a light within us, and when this is enlightened by the word, then it makes a man's 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 is greater then 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 is comfortable. But on the other side, if thou art a man that rebelest against the light of it; wouldst sain put out the sting of it; wouldst be glad to feel no such living thing in thy breast, then thou hast cause to suspect thyself: Oh it is to be feared that there are many that give themselves to lusts, and carnal pleasures, that so they may put a foggy mist between this sin and them. Others dig into the world, laboring 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 is 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 trieth 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 is the character of the stiffnecked Jews, as fitted for destruction, that they always resisted the spirit of God. If therefore thou wouldest 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, doest thou go out and weep bitterly? Is not the Spirit of God grieved, and imbittered by thee? Oh, though they be dear, and pleasant, or profitable sins, yet the Spirit of God convinceth thee of them, makes thee forsake them: and doest thou rejoice under this work of God's Spirit upon thee? Doest not thou resist and rise up against it? Oh, (beloved) deeply weigh this. Though it may be there are some so swinish and beastly, that the spirit of God never moveth or worketh in them: Yet there are others who are not yet forsaken by God, but in the ministry he stands at the door, and knocks; he beckons unto thee to come unto him. Oh, now is God proving thee, examining thee. Now is he trying thee, if truth be in thee thou wilt be glad in this work of God upon thee, and desire still more and more burning, and shining light within thee.

5. God trieth, 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 Isaac. Thus God tried the young man, who had great confidence in himself, by that personal command, to go and sell all he had and to follow him. Now times of persecution, are commonly such times of trial: Whether then we love Father or mother, houses or children, or lives themselves, better then him? Thus the second kind of Ground, that had an hopeful sprouting, was quickly discerned to have no root when the sun arose.

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

6. And this is the 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, is said to be more excellent then that of the gold in the fire, because that is perishing, and this abideth forever. 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 humble us, and try us, to see what is in our hearts; whether we will remain constant and faithful unto him: Therefore we do not despise the 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 is ready 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 is to E • rors, and subject to blindness in everything; and how deceitful his heart also is, pretending for God, when indeed it is for nothing but self, is therefore more ready to hearken to all light and reproof: As the spirit of God doth lead into Truth, so it doth also at the same time affect with much modesty and humility. It is good to observe the excellent temperament of Paul, 1 Cor. 7. in determining that case of conscience about marriage to the Corinthians: His expressions are, Yet not I, but the Lord; and I think I have the spirit of God. The same candor and ingenuity doth he work in his children: If therefore a Godly man doth err any dangerous error, it is with him as in other sins; he doth not flatter himself; his heart is apt to smite him. Errare possum Haereticus esse nolo, he will not be obstinate; he is earnest to have all things searched and tried; whereas it is 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 Savior, yet because Christ's way was destructive to their applause and credit; when they could not fairly answer, they would foully blaspheme: Whereupon our Savior chargeth them with blasphemy against the Holy Ghost.

2. In matter of received worship, and traditional service of God. Although it be worship that can plead custom from prescription many years, commendation of the universality of learned men; yet an heart truly sincere, desireth to have all things examined and proved out of 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, &c. but our Savior 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 hearken not to what Arguments are fetched out of God's word, it is plain this man carnally adhereth to his own imagination, and is not willing to be searched: As that Papist, Cornelius Massus said, If a thousand Austin's and Chrysostom's said thus and thus, he cared not, he would believe what the Pope said.

3. This is 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 write down what he pleaseth. Thus Elihu, supposing upon a false ground Job to be an Hypocrite, doth give him excellent counsel, Job 34. 31, 32. Surely it is meet to be said unto God, I have born chastisement, I will offend no more. That which I see not, teach thou me; and if I have done iniquity, I will do so no more. Therefore herein mayst thou see the truth of thine heart: canst thou heartily say, that which I see not, teach thou me, Neither profit, pleasure, or any consultation with flesh and blood shall hinder me from my duty. Whereas if you observe the half-conversions of any to God, the Israelites, Jehu, many in the New Testament, you shall find they all flew back upon this ground, They consulted with flesh and blood.

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

1. Where this is, it doth not excuse or mitigate sin, but takes in with God against its own self. The Apostle speaking of the Corinthians repentance, acknowledgeth their zeal, fear, and indignation, and revenge against them selves. 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 Savior in particular tried him, and then 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 is a good rule of the Ancient, When, saith he, you hear a man commending those ancient doctors that went before: see how he is affected to his present Teachers. That opposition which wicked men 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 is general, or afar off, it doth not move at all: particular present things, do discover what men are, and a sincere heart loveth those best.

3. A sincere heart loveth a Godly reproof, and those that give it. See it in David; Let the righteous smite me, and it shall be better then 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 is 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 guilfull way of the Murder of Uriah: could he then 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 (O Lord) be strict to mark what is done amiss, no flesh shall be justified in thy sight. Thus Asa, though he was a godly man, yet when reproved by the Prophet for his sin, how did corruption stir within him, in so much that he threw the good Prophet into prison for doing his duty!

Use of Examination: Here is a touchstone and trial for yourselves. Is 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? then suspect all is not sound within thee. But if thou rejoicest in that thy sores are discovered, thou art glad when thy Hypocrisy is made known to thyself, and thou criest out, More Light, Lord, more searching of my inward man, here is a good comfortable sign. Hence David, Psal. 19. when he had said, Who can understand his Errors? he prayeth, Cleanse me from secret sins. Doest thou so? Lord I fear much secret, and unknown corruption in me: I know not how bad I am; a great deal of filthiness lieth undiscovered in me; Oh let me be tried and proved by thee.

SERMON XVI.

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 Savior spake to his Disciples, encouraging them in their duty and consolation: For in the former Chapter our Savior having informed them of two particulars, which might justly trouble their hearts, whereof one was his departure from them, and the other the sad calamities which would fall upon them: By this Parable he giveth a twofold remedy to that twofold grief. For the first, though he be corporally absent, yet he is spiritually present, and that with a very near union, for he is the Vine and they the branches, so that 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 is the scope.

In the Parable you have first the similitude laid down generally, I am the true Vine, and my Father the Husbandman. The true Vine 〈 in non-Latin alphabet 〉 , because the properties of a natural Vine to its natural branch, are nothing in respect of what Christ is 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 is, that which is 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 is an hypocrite in Christ? not by any internal union, but outward profession, by the Sacraments, and in the judgment of others, he is 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 judgment that impendeth this unprofitable branch: A nettle in the garden, weeds among corn, ill branches in a vine, are in the greater danger, and so is a Christian in the Church, not inwardly participating of efficacy from Christ. In the first place he doth 〈 in non-Latin alphabet 〉 , take him away, which is more particularly amplified ver. 6. he is cast forth of the vineyard, Christ bids them depart, then he withers, for though he had no fruit, yet he had leaves, and all this decays; and lastly, he is cast into the fire to be burnt. The other kind of branch is that which being in Christ brings forth fruit, and concerning this observe the care and love of the vine-dresser, 〈 in non-Latin alphabet 〉 , he purgeth it, for that is necessary for vine-branches: Therefore the Hebrew word for a branch or vine is called 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 (the same word in the original with the former) through the word I have spoken unto you. In the next place our Savior 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:) 〈 in non-Latin alphabet 〉 , without or rather separated from me: he doth not say, saith Austin, that ye can do no greater thing without me, but nothing, and he doth not say ye cannot perficere perfect, but facere, ye cannot do; which our Savior doth not apply unto that general aid of God that is 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 is our abiding in Christ, and Christ's abiding in us, and Christ's immanency or indwelling in us, is properly the cause of spiritual fruit, not our dwelling in him; as the branch beareth fruit, not so much because it is in the vine, as because the vine is in it communicating juice to it. Lastly, This growth and fruitfulness is spoken of as an absolute property, in my Text: And verse. 8. If ye bring forth fruit, so shall ye be my Disciples; that is, this is a necessary property to demonstrate that ye are indeed my Disciples, and then our Savior 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 is a necessary property and an infallible sign of our being in the state of grace. Our Savior saith not, Every branch in me, that is green and flourisheth with leaves and blossoms, but that beareth fruit, he makes it to bring forth more fruit. It is not every Christian that hath the flourishing greenness and leaves of common abilities, and parts in religion, that is regarded by God, but that man whose talent of grace, as five, hath gained ten: Therefore in that Parable our Savior 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 talent, but because he had not improved, propter lucrum cessans, though not propter damnum emergens; so that the opening of this mark will be of great use, because increase of grace is so rare: and whereas all men endeavor 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-mindedness. To affect you therefore herein, consider first,

That as there is a necessity of being converted and translated from sin to a state of grace, so there is 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 is said to be knitted to Christ, and thereby partaketh of his spirit and nourishment, wherein he increaseth with the increase of God, that is, with a divine and spiritual increase, in opposition to the natural growth of the body: so that whosoever findeth himself settled upon his lees, 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, is no longer or broader, so is every unregenerate man destitute of the vivificall influence of Christ's spirit, and therefore is the same without any change, he was many years ago. Yea, that the necessity of the growth of grace may appear, the Apostle Eph. 4. 12, 13. makes it the great end of the 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 is 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 oh 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? Oh (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 is 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, is especially to be seen in the new creature.

2. As growth is thus necessary, so it can only be, where there is an inward principle of life pre-existent. Nothing groweth but what hath either a vegetative, sensitive, or rational life in it. Rowl a snow-ball up and down, though you make it much bigger, yet it doth not grow, because it is by extra- addition, not by intra- reception. An house made larger and bigger, yet doth not grow, because here is no 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, enlargements, 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 then 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 then, there only is a supernatural growth, where there is a supernatural life, and as you see the picture of a child, it will never come up to be a man, because it is a picture only, there is no life; so in any man, that hath only a form of godliness, not feeling the power of it; he is still upon the same hinges where he was, he goeth on in the circle of duties, prayeth as he did, cometh to Church as he; but if you inquire 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. Oh 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 fain have had stood, and it would not, 〈 in non-Latin alphabet 〉 , there wants something within, life within; so may we say, thou prayest, thou hearest, thou profess • est, but there wants something within; till grace be infused, it cannot in thy conversation be diffused, It must be shed in thy heart before it can be shed abroad in thy life.

3. As growth is always upon a supposed principle within, so it is 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 is their weakness and corruption, for all true increase of grace is 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 then in proportion it should to the other parts, we call it not growth but a disease: a tympany, a wen, are not growth in the body, but tumours, neither do they come from a natural life, but from some accidental defect: so then, if thou growest in knowledge, in abilities, and not in a practical conformity to them, this is not properly growth, but swellings. And is not this the sad calamity of this age, men growing out into suckers not into fruit, into opinions, parts, not holiness, how many monsters 〈◊〉 there to be seen, whose heads are bigger then 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; aeque but not aequaliter. This is 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 is not to grow so big as another: and this is diligently to be noted, for where there is true grace, there is a peculiar 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 is 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 is as if the little finger should think it doth not grow, because it is not as big as the arm or leg. Every member in Christ's body hath not the same occasions, is not under so many obligations, stands not in such particular relations as others do: and therefore the personal graces of the one do far transcend the other, insomuch that some are dwarfs, and others giants, some are babes and others are strong men.

4. Whereas in natural growth there is a terminus prefixed both for the time, and dimensions, insomuch that when there is an arrival to such a stature and age, they grow no more; there is nutrition always but not augmentation; Nature hath her maximum quod sic, beyond which she moveth not: but now it is not so in the way of grace; For there we cannot attain to any such degree of grace, but still there is a large room for more; and it is our sin if we press not forward to attain it, Phil. 3. Paul did forget all that was behind, and did 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 earnestly pursue and endeavor after that before him. It is true indeed, God hath appointed to every man that measure of grace he shall receive in this life; yet not so, but that it is his duty to do more, even as much as the perfect Law of God requireth, so that here is no time to stand still. Thy faith ought to be greater and stronger, there is no grace in thee but it might be better: Thou canst never say of thy 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 is carried on by natural strength, with the general concourse of God's providence. But in this spiritual progress, the increase is of God. At our first conversion we being wholly dead in sin, God puts into us supernatural principles of grace, wherein man is 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 is wrought by God: Hence he is 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 is 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 is 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 is blamed for falling from her first love, and so is commanded to repent, and to do her first things, to strengthen the things that are ready to die. The ordinary comparisons are, that a godly man may be like the tree in winter, that hath life in the root, but yet the branches and outside discover none, or as the fire that lieth buried up in ashes.

6. As in natural growth, there are many pull-backs, sometimes a progress and then a regress. Thus it is with corn, trees, and man himself before he comes to his term prefixed, and therefore we must not say Such corn doth not grow, because for such a season it may wither and go back: it is enough that in the end it cometh to its full growth and ripeness: so it is with a godly man, he is not to pass sentence of himself according to some seasons and temptations, for how often is he in a withered and barren condition? but he is to compare one season with another. Yea, godly men's slumblings do many times make them go the faster: as sometimes after sickness children grow the faster, so true is that of Luther, that to the godly not only their mala passiva, but also mala activa, through the 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 agree with moral, that they are capable of intension, whereby faith may be made stronger, love more active, patience more refined. Their natures do not consist in indivisibly, 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 is otherwise: hence the Disciples fallen into some ambition, our Savior tells them, except ye be converted, that is, further converted and carried on in sanct fication, ye cannot enter into the kingdom of heaven; so it is said of the disciples upon some remarkable passage which Christ did, that they believed on him, which is not to be understood, as if they did not before believe on him, but they were confirmed more. Oh 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, oh 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 is to go backward, as it is with the boats in the river, if they cannot go on, they are driven backward: Now these habits of grace may be made more intense, partly by more fervency, when our graces arise to a greater heat, our faith and love more burning within us; partly by more easiness, the ways of godliness are not so difficult, corruption is 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 mayest not in all thy graces be more fervent, more delighting, how often art thou languishing, dull, and unwilling? how often are good things even irksome and tedious to thee? Oh dost thou not need purging to bring forth more fruit.

2. Our graces may 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 wouldest 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 is seated in thee and soaked into thy very bones, so do thou desire grace may be incorporated into thee: you see meat while it is in the mouth, it may be taken away, but when it's once turned to nourishment, turned into our flesh and blood, then 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. Graces 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 is 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 is said to have, that doth exercise and actually improve his graces; and as our graces increase by the exercise of them, so by the cooperation of them all together: Add to your faith temperance, to temperance brotherly kindness: which is 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 is 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 wouldest 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 is promoted in the way of godliness, and if thou languishest and art careless here, it will quickly appear in thy whole conversation.

5. Where growth is, there is a special care, of all graces to look to that which helps to nourishment, and that is Faith. Faith is the mouth to suck the milk of the promises, it is the bunch of hyssop that sprinkles Christ's blood upon us to puri • ie us, it is the feeding upon Christ: Now then if a man would be nourished and increase in grace, he must be sure this grace hath no obstructions. As a man is justified only by faith, so in some sense, we may say a man is sanctified, that is, increaseth in new obedience, by faith: By faith the branch is 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, then 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 is a growth objectively, and that is, when the glorious fullness of God is 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 then they are, yet they may be so to thy affections and desires, Christ a new Christ, grace new grace, because there are further apprehensions and applications of their sweetness and efficacy.

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

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

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

3. There is 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 is no inward juice of grace, therefore it's not growth of godliness; and such Peter speaks of, Who had escaped the pollutions of the flesh, yet were dogs and swine's in their inward disposition.

4. There is a growth in additionals of worship and service. When men judge not the prescribed way by God enough, but institute of their own. This is a monstrous growth, as if a man should have two heads or six fingers. Thus superstition is 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 then God requireth, but the intention of qualities therein.

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

SERMON XVII.

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 is as necessary to preserve them, as nerves and ligaments are in a natural body.

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

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

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

Thirdly, From the Nature of God, He is love, viz. Originally and Causally, which he proveth by a clear and unparalleled 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 seeth him not. The disputes about the Vision of the Essence of God, and that by corporal eyes, is wholly impertinent to this place, for the Greek word is 〈 in non-Latin alphabet 〉 , and signifieth a contemplation and constant beholding of the beauty and luster 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 is 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 is needless to trouble you with the several acceptions of the word Spirit; It is enough to know, That by Spirit is not meant the essence of the Spirit, for that is impartible; nor of any immediate testimony of the Spirit, as the phrase will imply, He hath given us of his Spirit, which denoteth some effects of the Spirit, and of effects, not the common effects, for they are not a sure 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, then natural strength could enable us unto: so that the Observation is,

The spiritual performing of holy duties, is a sure sign and demonstration of our being 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, &c. evidence a spiritual life, because of their transcendency.

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

First, As in natural things there is a sensitive soul above the vegetative, and a rational above the sensitive, so (with more disproportion) there is a spiritual life vouchsafed by the holy Ghost above a rational. Insomuch that take the most rational man, that is endued with all intellectual abilities and moral perfections; so that he be Ultimus conatus naturae, as one said of Aristotle, yet he is no more able to do anything spiritually, or to apprehend what are those spiritual operations, then a worm can comprehend the reason of the most wise men. Thus Paul saith, The natural man perceiveth not the things of God, 〈 in non-Latin alphabet 〉 , that is, 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 is such an immediate participation of the holy Ghost in the operations thereof, the Scripture doth abundantly testify, John 3. 6. That which is born of the flesh is flesh, and that which is born of the spirit is spirit, where our Savior 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, is and doth more then a beast: so he that is born of the Spirit, hath indolem divinam, and doth more then a man. Indeed our Savior makes the original of this spiritual being unknown to us, which he expresseth by a comparison from the wind, or as Maldonado 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 is a great mercy which God doth for his people. And because the spiritual being and working is 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 dwell not and work in you, you are no more a true member of Christ, then an Ape is a man. Rom. 8. 1, 5, 6, 9, 13, 14. where the Apostle speaking of the glorious benefit of Justification, See to whom he appropriateth it, To those who walk not after the flesh, but after the Spirit, whereupon he is industrious to make a difference between the one and the other; and he useth several descriptions, 〈 in non-Latin alphabet 〉 , Who are after the Spirit, which he explaineth by being spiritually minded: 〈 in non-Latin alphabet 〉 denoteth not only acts of the understanding, but chiefly of the will and affections; it seemeth to answer the Hebrew word Jetzer, The imaginations or frame of the heart. So that as the imagination and frame of a carnal heart is wholly upon things of the flesh: Thus the affections, imaginations, designs and purposes of a spiritual man, are upon spiritual things. As the Apostle calls them 〈 in non-Latin alphabet 〉 , so verse. 9. 〈 in non-Latin alphabet 〉 , Those that are in the Spirit, that is, 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 extatical Afflatusses, for they were said at those times, To be in the Spirit, and the Grecians call such 〈 in non-Latin alphabet 〉 ; it is a similitude, saith Grotius, taken from those who are guarded on every side by keepers, and are wholly under their power; so mighty and efficacious is God's Spirit in believers; and (by the way observe) this is called promiscuously, The Spirit of God, The Spirit of Christ, The Spirit of the Father, and that dwelling in us, which doth prove the holy Ghost to be a person, not a mere virtue and force, or power from God, as some heretics of old would have it; and a person that is one in the Trinity, not the chiefest of the created Angels, as one of late would blasphemously maintain. In Adam, the holy Ghost wrought his 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 is 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 dwell in his children, and thereby they have an habitual, supernatural, spiritual being, so is 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, Men's 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 been 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 〈 in non-Latin alphabet 〉 doth import a careful, orderly, methodical walking; A spiritual walking is a methodical walking; so then, as original sin by the Scripture is 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 actual, yet it is actuosum; Thus the Spirit of God doth powerfully send forth virtue and strength unto those in whom he dwelleth.

Now from these two laid together, two Corollaries issue,

First, That to have the Spirit of God in the Scripture sense, is more then to be a moral, honest, civil man. This is no more a testimony that we are of God, then any baser metal can plead 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 is 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 is the more carnal; As you see the Devils are called unclean spirits, who yet are not guilty of gross bodily sins. Oh therefore that you would consider, there is an higher and more glorious way of living then that which most attain unto: Christianity stamped upon a mere civil man, destitute of God's Spirit, is but like the Kings Picture upon a brass shilling, as long as the materials are counterfeit, the superscription will not advantage. Baptism, Christianity, and all other glorious superscriptions put upon thee abiding in a moral estate, is no advantage for heaven; there must be power from God's Spirit in thee.

A second Corollary is, That the gracious and sanctifying works of God's Spirit, 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, then 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 judgment, 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 is a good rule of Bonaventures, Illa tantum dicuntur esse in animâ, quae sunt in eâ per modum quietis, caetera sunt magis ab animâ, quam in animâ. Those things are properly in the soul which are in it by way of rest, and center in it. Yea hence it is (which is 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 is 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 is 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 is manifested. And

First, The nature of them is different from all mere human actions. The acts of faith, love, and other graces, are above the whole 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 then there are other actions, such as the operations of habitual graces, and to this they can no more reach, then a dwarf can touch the heavens. Hence the Scripture sometimes addeth the word Spirit, when it would difference grace from 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 is the reason why a natural man can do nothing that is truly and theologically good, because of the transcendent excellency of it's nature, but this is hardly discerned; and if there be many, yea most things in nature, whose essence we perceive not, it is no wonder if we be so dull in supernatural.

Secondly, Spiritual actions are discovered by the fountain from whence they flow, A spiritual principle, which the Scripture calls a divine nature, yea the life of God. As Isaac is called A child of the promise, because he was born by the mere word and power of God, Sarah's 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 is so undiscerned.

Therefore thirdly, In spiritual actions, those motives and ends that are attractive are spiritual. Every action is specified by the formality of the object, and so religious actions they are spiritual, when the reason or motive of doing them is spiritual. Hence they are called Virgins, and they follow the Lamb whithersoever he goeth. This is that godly simplicity Paul speaks of in himself, whereby, as of God, and to God he did all things. For want of this, God by the Prophet rejects the humiliations and fastings the Jews did, which yet were specious enough, because they did it not to him, even to him; and this is a sign that may by the help of God's Spirit be discerned in us. For as the voluptuous man is carried out to sinful pleasures, because of the sweetness in them; or as a rational man is desirous to find out truth, because truth is a pleasing connatural object to his understanding; so is a spiritual man inclining to all spiritual objects, because of those spiritual 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 is the loadstone in all holy Duties? What is the mark thou aimest at? It is the intention that is the pulse to feel how thy heart is.

Fourthly, Spirituality is discerned by the manner. Where the Spirit of God is there is zeal, fervency, activity. So that a formal, customary, superficial performing of holy duties is 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 is 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 is dead, so is a man's spirit without God's Spirit in any duty. Oh think of this, you who spend your days in an empty formal way of Religion; call as God by the Prophet doth, Come, O wind, and cause these dry bones to gather together and live. Cry as the Church doth, Arise, O North, and blow, O South, upon our Gardens, that our spices may smell; How few spiritual Christians? How few spiritual Duties, public or private are there? The ship of thy soul brings home no rich traffick, 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 Savior 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 is the coldness, emptiness, that now all Religion is 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, Lest this Spirit should be a delusion, therefore in the next place, The 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 is as the word implieth, orderly, methodically, as when it's said, As many as shall walk by this canon or rule, Peace be on them. The Spirit of God putteth a man upon nothing that is against the principles of nature and sound reason, nor against the word of God; but verbum est vehiculum spiritus, the word is that fiery chariot in which the Spirit of God cometh. When the Apostle in the Chapter before, verse. 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 is a free and spontaneous inclination unto the duties God requireth. As there is in an hungry man to eat, and a thirsty man to drink. Gal. 5. 18. If ye be led by the Spirit, ye are not under the Law. The Apostle meaneth not the Antinomian sense, as if they needed not the Law to 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 whole Scripture, as the Law in that sense, for all the word of God is a rule and a guide; but he speaks of the terrifying threatening and extorting power of the Law, whereby a man doth that which is good with the same Spirit, as the Israelites made brick under Pharaoh's oppression; of this the Apostle speaks, and that so far 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 is, 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 is, there is liberty.

Lastly, Where the Spirit of God thus worketh, there are strong oppositions and combats by the flesh and unregenerate part. Gal. 5. And this opposition is 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, Its impossible for the same will to be at the same time good and bad in part, therefore they say, It is successively good or bad, and so by this consequence a man may have a regenerate and unregenerate will successively a thousand times in a day. But of this combat we have spoken already.

Use of Exhortation, Not to rest in any Naturals, Morals or Intellectuals, but to breathe after Spirituals. As the body of a man is first Natural, and then by the resurrection it will be made glorious; so it is with the soul. If therefore you take all your ingenuous and lovely perfections, which you have by education or restraining grace for true saving grace, you take John the 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 is the instrument to convey his Spirit into our hearts.

SERMON XVIII.

THe Apostle John in this Epistle doth much press the Grace and Duty of Love, as the fire that ought 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 ought to be done in love.

At the 11 ^th verse of this Chapter, he commends this duty from the Antiquity of it, it's the Commandment they heard from the beginning; which is 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 is amplified from the impulsive cause or motive of this his horrid wickedness, He slew him, because his own works were evil, and his brothers righteous. Semper aliena virtus formidolosa est, said Tacitus. In Gen. 4. we have the occasion of Cain's 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. 〈 in non-Latin alphabet 〉 , it's generally judged by fire suddenly falling from heaven (as God did at other times) therefore the word to have respect is translated by Theodotion, 〈 in non-Latin alphabet 〉 , Inflammavit Deus super Abel; but why Abel's Sacrifice was better then Cain's is also questioned; Paul Heb. 11. saith, Abel offered by faith, 〈 in non-Latin alphabet 〉 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 then the other.

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

In the words, you have two Propositions;

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

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

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

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 〈 in non-Latin alphabet 〉 is used for cum, as the Hebrew 〈 in non-Latin alphabet 〉 is sometimes.

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

First therefore, This love we speak of, is not a flower growing in Natures garden, we naturally love our parents, our children, but not so the godly, hence love is made the fruit of the Spirit; To love a man, because of the image of God in him, because he is holy, is wrought only by God's Spirit. Naturally we hate God, because he is an holy God, his Law, because it is an holy Law, and his children, because they are an holy people. Hence the Schoolmen say, That love to God and to our neighbor, because of God, are not two acts of love, no more then the will of the end by means, is 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 neighbor also, which could not be if our love to another in subordination to God be not considered, as the same with the act of loving God; and this is much more true in loving of a godly man, whom we do love, not only because of God's command, and for God (as we ought to do all men) but because of God in him, his image there, in which sense Jerome said, he did Diligere Christum habitantem in Augustino. There is a rule out of Aristotle, Idemest motus animae in imaginem & rem. It is the same motion whereby the soul is 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 is true, when we love God himself, and a godly man, because of God's image in him, this is the same act or motion of the soul, and ariseth from the same habit of grace, and therefore doth this Apostle argue necessarily from the position of the one to the position of the other, and the 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 then speaking of a love, which cometh by the power of free-will, 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 is not verbal or complemental, such as that of the world, which hath great veins, but little blood in them, but it is a most inward deep affectionate grace, moving all the bowels within. Thus Rom. 12. Be kindly affectionated to one another in love, 〈 in non-Latin alphabet 〉 , doth imply an inward rooted inclination, such as is in mothers to their tender infants. There are those who seem to love godly men, but it is when the times favor them, if there be any benign constellations for such, then 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 behavior towards them, which makes thee far from all railing or opposing of them, but such an affection as is rooted in thy heart.

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

1. That this love be to them, because they are brethren. We may love godly men for other respects then 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 is nothing of grace, here is only nature all the while. Hence the Apostle Peter saith, Love the brotherhood in the Abstract, because it is the brotherhood. The Wasps fly about the Tradesmans shop, not out of love to him, but the honey and fruit that is there. The Crows and Vultures sit by the dying beast, not because they love it, but for themselves. Thus godly men may be loved for carnal ends and advantages, and no wonder at this, seeing such a mercenary and hypocritical love may be proffered to God himself, as we see in the hypocrites of Israel.

2. As to the brethren, because godly, so the more godly the more we love them; For as the covetous man, the more wealth increaseth the more he loveth it; And the voluptuous man, the more sweetness and delight in lusts, the more greedy is he of them; thus it is 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, then the more godliness, the more love. And this is 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 practiced by wife, children or neighbors, then they cannot endure it. As also those, who love godly men in low principles, not walking so exactly and accurately as they ought, better then the godly with high principles, that are always putting on to more godliness.

3. It implieth we love all godly men, for so that phrase in the Abstract, Love the Brotherhood, supposeth, that is, Take every godly man, rich as well as poor, despised as well as honored, low and base as well as high and esteemed, thou dost love all of them. It may be thy love is restrained to love godly men only, that are of thy constitution, condition or opinion; but then there are others upon whom thou castest no favorable aspect at all. The Apostle James doth much condemn that practice of differencing the poor godly from the rich, Jam. 2. 1, 2. where the Apostle doth not absolutely prohibit a civil differencing of men in place from others, but when it is done with an human respect, immoderately regarding wealth more then 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 is, these thoughts of theirs in judging thus are wicked and sinful, and partly because hereby the name of God is blasphemed; hence verse. 1. he calls Christ, The Lord of glory, implying, that those things which are godly and gracious should be glorious to us. So then as hatred of sin is totius speciei, we hate every kind of sin; so is love of the Brethren, of all Brethren, making no difference in this respect. Indeed there is a love of familiarity which we may show more to one godly man then another; thus Christ loved John more then the other Disciples; but we speak of a gracious love; and in this we ought not to attend to human respects but evangelical merely; Therefore the Apostle calls it 〈 in non-Latin alphabet 〉 , that is, when we in judging look to something else then the merits of the person, or the cause. This we are all apt and very prone unto; See we therefore that in Gospel-love we attend only to Gospelconsiderations.

In the next place, Consider the effects by which this love to the godly discovers itself.

And 1. By not being ashamed to own them as Brethren, 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 then Summer; our Savior foreseeing this proneness to Apostasy, antidoteth against it, He that is ashamed of me in the midst of a crooked generation, of him my Father also will be ashamed before the Angels. The world that is full of scorns and reproaches, The holy Brethren, The holy Sisters, now men are through their pride and corruption ashamed of such 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 mutuo diligunt & fratres se vocant! Now then as it is noted of God, Heb. 11. that he was not ashamed to be the God of believers; thus also may we observe of thee, thou art not ashamed to be called one of the believers; Thy speech, conversation, whole deportment shall betray thee to be one that followeth Christ. It's observed by some, That there were but few hypocrites comparatively in the first Plantation of the Churches by Christ and his Apostles, because there was such certain and present danger to all those that 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, then this will appear when godliness is the only scorned, reproached and persecuted way that is. It is strange to observe how godliness in the power of it doth diminish respect in the world, Bonus vir Gaius & 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 is engaged to all this practice of holiness, it is unsufferable; if we may have too much godliness, then too much of heaven and happiness.

Secondly, By rejoicing and delighting in other men's godliness and abilities whereby the Kingdom of God is advanced, though it be an umbrage and over shadowing of all our glory, though we be laid aside and accounted as nobody. As in the sweetest fruit sometimes worms do grow; so in the choicest Christians there will be envies, emulations and repinings at one another's excellencies. Thus the Disciples of Christ did twice strive about greatness, Johns 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 Brethren is a more spiritual and difficult work then we are aware off. Thou lovest a godly man that liveth remote from thee, but how art thou to one that is thy neighbor 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 is a good symptom of grace. Oh (Beloved) if we consider the jealousies, heart-burnings, contentions, envyings, strifes that are among the godly, Doth not this demonstrate that they are in a great measure carnal? Are not most of these contentions from the flesh, who shall have most power, whose way shall have most followers and admirers? Whereas true love to godliness manifesteth itself in this, that it rejoiceth in the graces of others, praiseth God for them. It is 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 is that at last we inclose godliness, and monopolize it to our own selves, that none shall be godly but those in our way. Thus the Donatists would call no men Christians but themselves. Thus Tertullian, when he turned Montanist, pretending to Revelations of the Spirit, wrote a book against the Orthodox, which he called Adversus Psychicos, as if they all were but carnal, and natural men. Thus many rigid Lutherans dispute the Question, Whether Calvinists may be reckoned as Brethren, and they 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 is an hard thing not to look upon godliness and the truths of God, as ours, more then as God's, which doth breed carnal and human dispositions in us. Know therefore that so far as thou enviest and grudgest at the excellency of another's godliness overtopping thee so far, thou hast no love to the Brethren.

Thirdly, This love to the Brethren is manifested by the contrary, viz. A zeal 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 is grieved at the conversation of the wicked, because his own are good, and the others evil.