Spiritual Refining

SERMON CVIII.

THis Text though short in words, is vast in sense, and hath this ground for its special observation, that our Savior used it twice, Chap. 20. 16. And in this place, Pulchra sunt bis dicenda. The first word in the front, For, showeth its connection with what was precedent, and is a Parable largely propounded by our Savior for this end, to show the goodness of God in offering the word of grace to a people, and the different event of this in the hearers, some rejecting it, and that with great malice; others receiving it, but not in the full power and efficacy of it, which makes our Savior infer this dreadful conclusion, that may make our ears to tingle, when we hear it, Many are called but few chosen. Think not it was a speech directed only to the Jews or those that lived in that time. No, its of perpetual truth; and we see it daily experimentally confirmed, that of those who are called few are chosen. My intent is to speak of external calling, as I have spoken of internal; and this Text will give a good occasion. Our Savior delighted to speak Parables, and that was the custom of wise men in the Eastern parts so to do. For these have a popular way of teaching by the things of sense, representing heavenly matter to the understanding; For by the feast here made, described to be a marriage-feast of a Kings Son, where all glory and pomp useth to be shewn, is meant the privileges and grace of the Gospel that are tendered daily by the preaching of the Word unto you: sometimes that eternal blessedness and heavenly glory is compared in the Parables to a great feast, made by a chief and mighty man; but here the Gospelpriviledges vouchsafed in the Word are thus called; which is plain, because one came to this Feast without a wedding garment, and was cast out; which could not be, if this Feast were eternal glory in heaven, for none shall be excluded from thence. So then, you see to what excellent and choice things the preaching of the Gospel is compared. Sometimes it is called The Kingdom of Heaven, sometimes The rich Pearl that a man is to sell all for to obtain, and here to a great Marriage Feast. By which resemblances the Spirit of God would raise up our thoughts and hearts, that we should have an high and great esteem of the Gospel preached. Now though thus great and admirable, yet see the rebellion and disobedience of the persons invited; some matter it not; some make excuses; some maliciously and cruelly handle the messengers: If you ask, Why? what is the matter? What is the wrong done to them? Nothing at all. Its because he gives this honor to them, to invite them to a Marriage Feast. He doth not come as an oppressor to them, requiring their estates, and goods, and lives, but he tenders them all comforts and refreshments; and for this kindness and condescension, they do thus ill requite him; but all do not refuse, for there is one who cometh and sitteth down at the Feast, is as confident and bold, as any of the other Guests; till the Master of the Feast come, and expostulates with him for the want of a wedding Garment, and then he is so convinced of his guilt, that presently he becomes speechless, upon which his Master adjudgeth him to eternal torments, where there are weeping, and wailing, and gnashing of teeth. If you ask, Who is meant by such an one? I answer, All those who do outwardly accept of the faith of Christ, and profess a general obedience to him; but yet in truth, and indeed they do not thoroughly and fully walk according to Christ's rules. As for those who willfully reject and refuse Christ, not so much as owning anything of him, they were the Jews and others; but then there are a world of people, who out of custom give an external obedience unto Christ, and will be judged Christians, but yet retain nothing of the life and power of Christianity; such are all ignorant and profane persons, yea and all civil unblameable men in their lives, yet destitute of the Spirit of God, and his grace. Therefore howsoever it be hotly disputed by some, What is meant by this wedding Garment? some saying faith, some good and holy works, yet we may conclude, that by it is meant the whole life of a man ordered in a gracious and suitable manner to the Word of God. It doth not then mean one grace, but the comprehension of all. And as it would be an high contempt and scorn of a great man, and the company invited to a great feast, if a man should not come in decent and fit apparel; So it is an high neglect and dishonor unto God and his people, for thee to take the name of Christ in thy mouth, and to be called by him, to be looked upon as a Christian; and yet to live in any such ways that Christ doth condemn. Our Savior having laid down the sin and punishment of such an one, closeth up all with this Text, Many are called but few are chosen.

Before the words are opened, here is one material Question, Why our Savior makes this inference, For many are called, and few chosen, seeing in this Parable of those many who came in at the second call, there is one man only found without a wedding Garment; so that the clean contrary might have been asserted, Many are chosen, and of those who are called few are rejected. But the Answer is twofold,

First, This may relate to the former part of the Parable, as well as the later; and then you see all those who were invited by the first call, did refuse, and none did answer.

But in the next place, which is a true Answer, by this One man is represented a multitude of persons of the same way and transgression, it being ordinary in the Scripture by an instance of One, to represent Many of the same kind; this is necessary for the coherence.

The words themselves absolutely considered contain a vouchsafing of a great mercy, but an exclusion of a greater. The great mercy is in these words, Maxy are called, 〈 in non-Latin alphabet 〉 is here put for 〈 in non-Latin alphabet 〉 , for otherwise Rom. 11. and in other places 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one, the Called and the Chosen are all one; but here by those that are called are meant such who are called, and openly refuse, give no consent at all, or else such who do give a general answer, but yet come not up to that fullness and exactness, which Christ requireth. The exclusion of a greater mercy is, But few are chosen; that is, of those many who have the outward calling, and give a general Obedience to it, there are but few that are elected to eternal life. If then any matter may put you into a serious and earnest trembling about your condition, this hath cause enough to do it. God may give the preaching of the Word, the means of Grace, and people give a formal and express con • ent to it, yet few of these be within the number of election. If it had been said, Few or none of those, who reject the Gospel of peace, and means of salvation, are chosen; it had been no wonder but to say thus of those, who have Lord, Lord, Christ, Christ often in their mouths, Oh hard saying! Who can bear it? The first Doctrine to be raised from the words is,

That there are many outwardly called, who yet never partake of the power and benefit of this mercy.

There are those who sit down at Christ's feast, yet for want of a wedding garment are excluded.

To consider this point let us observe, What this outward calling is, and the event of it. And because I have already shown, wherein the Nature of the outward calling of God doth consist, I shall only take so much as is implied in the similitude this Parable doth hold forth; for when we see Christ himself fishing with such a suitable bait as this is, when he that is truth itself doth use such expressions, Who can but believe? Who can but receive?

And first in that the word of God calling men to Faith and Repentance, is thus described under the notion of a great Feast, it implieth, There is in it a satisfaction to every soul, that is spiritually hungry and thirsty. Ho everyone that thirsteth, saith our Savior, let him come and drink, Joh. 7. 37. Christ saith, He is the bread that cometh down from heaven, Joh. 6. 35. He was born in Bethlehem. the house of bread.

Now these expressions imply two things:

1. That there ought to be in all men an hungering and thirsting after Christ, and the privileges he offers. For if you tell a full man of a great feast, he matters it not; because such an one loatheth the very honey-comb; but a thirsty man, as you see by Samson; or an hungry man, as you see by the Lepers, and those that lived in the time of famine in Israel, Oh what would not they do? How did they rejoice to have one drop, or one crumb? Lazarus was glad of a crumb; and thus it is here: A man full of his own righteousness, of his own goodness, He loatheth all this preaching, he preferreth his husks before the fatted calf. But now take a man destitute of all these, and sensible of his leanness: Oh how doth his soul thirst and hunger after Christ! Thus Paul a called one judgeth all things dung and dross for the knowledge of Christ: All his former privileges he renounceth, and None but Christ, none but Christ doth replenish him. Oh while men have their own greatness, their own goodness and righteousness, they will never come to this feast. David likewise he speaketh of his hunger and thirst after God, yea that his soul breaketh for the longing it hath always unto him; such a disposition is supposed, when the grace of the Gospel is compared to a Feast.

And then in the second place, It doth suppose a satisfying and filling of the soul. That whereas the wiseman observeth, That the eye is not satisfied with seeing; and There are four things which never say, There is enough; yet here, he that thirsteth when he drinketh of this water, he never thirsteth more. That is not, as if he did not desire more grace, and more communion with Christ: Yea the more they taste of this object, the more they long to have, but they never thirst so, as to seek out for a better object; They never say of God, as the Church of her Idols, I will go to my former lusts, and my former sins, for then it was better with me, then since I cleaved to Christ. No, with Peter in his transfiguration, they say, It is good to be here; and which Peter did not, they know what they say. So then in making the grace of God offered to be like a sumptuous feast, it implieth, that there is no spiritual defect or want in thee, but it shall be made up. That grace no more then nature will not suffer any vacuum; Some Philosophers speaking how that Materia appetit omnes formas, yet say that the heavenly matter doth not, because there the excellency of the form doth satiate it. This is much more true in the godly heart, wherein God dwells, there it desireth, to make no more change. Now how great a matter it is to have all thy spiritual longings satisfied, the godly only know.

Secondly, As this phrase supposeth satisfaction of spiritual hunger; so it also intends pleasure and delight. A feast is matter of joy and comfort. Hence a good conscience is called a continual feast, Prov. 15. 15. And the Prophet Isaiah speaking of the precious promises and excellencies under the Gospel, he calls them A feast of fat things, Isa. 25. 6. At thy right hand, saith the Psalmist, are pleasures for evermore; Christ is said To knock at the door (the outward Call here spoken of) and if any admit him, he will come in and sup with him, Revel. 3. 20. So then you see, to be called to the graces and duties of the Gospel, is matter of great joy and comfort; Insomuch that the kingdom of Heaven is said to be in righteousness, peace and joy in the holy Ghost, yea its called unspeakable joy and full of glory. Oh then how great is the madness and folly of all Recusants to this gracious offer! You are prejudiced against godliness, as if it brought nothing but melancholy and despair, as if it would be rottenness to the bones, and like the worm to the tree that consumes the very entrails of it. No, its to be called to a feast, to matter of joy and heavenly pleasure; certainly did the jolly worldling and merry voluptuous man, consider these things, how would he defy and with indignation renounce all his former pleasures? he would call them miserable comforters, and say, Though they were honey in the mouth, yet they were gravel in the belly. Go to the world, or to thy lusts, What is the feast they call thee to? What are the pleasures they invite thee to? Are they not like that herb which puts a man into a laughter, but kills him therewith? Seeing then that Vita non est vivere, sed valere, To live is not merely to live, but to be healthful and cheerful, and comfortable: Oh know this can never be, till thou art partaker of this Feast. What though you see ungodly men jolly and merry, having their hearts ease, and nothing troubles them, this is but a blaze? the crackling of thorns; Its but Jonah 's Gourd that gives him some refreshment for a season. This is but sweet poison, the stings and torments will be the greater. The poorest godly man, that hath no raiment for covering, no food to expel hunger, may yet sit down at this Feast with Christ every day. And there is no evil eye to grudge; but in the Canticles the Spouse bids them Drink, yea drink abundantly, Cant. 5. 1. And if the godly at any time are dejected, go bowed down, have nothing but gall to eat, and vinegar to drink, without any comfort, any joy; Its their own fault, their own imperfection. They drink not of this good wine, they feed not on these fat things by faith; and therefore let the godly consider, that its their duty to walk with joy and cheerfulness; All the while thou walkest in diffidence and dejections, thou goest without a wedding garment, thou art not in a suitable posture to a marriage-feast. Thy praying, thy hearing is without a wedding garment, thy mourning disparageth the feast.

Thirdly, Here is by this phrase implied, The great glory and honor that God would put on all those whom he calls. He makes thee his choice friend, and gives thee this token of friendship; David expressing a friend, said, We ate bread together. Haman, how did he boast when the King made a great feast for the Queen, And I am invited also, saith Haman. And certainly we cannot be capable of greater honor, then to be called to this communion and fellowship with God, yea to this familiarity; hence all the faithful, as Abraham, are called God's friends; Now were faith alive in men's breasts, they would never refuse God's calling, for is it not from slavery and bondage to an heavenly freedom? Is it not from communion with the devil in his works of darkness, to society with God and his Angels?

Thus you see how eminently this Parable sets forth the privileges of the Gospel in the tender thereof, you would wonder any in the world should refuse, that all did not come in by an holy violence: yet in the next place, see the sad event, how ill this love is requited: For

First, There are many persons thus outwardly called, that are profane Atheists, believe none of these things. All these Parables of our Savior, and all these excellent resemblances, they make but notions and phantasies. David complained of this, Psal. 4. when he exhorted men to serve the Lord, and to offer unto him the sacrifice of thanksgiving; he addeth, Many say, Who will show us any good? They counted nothing of that David mentioned, to be such a great good that men should run after it. This made the Prophet complain, Who hath believed our report? Oh it is thy atheism, thy unbelief that makes thee not presently answer God's call. Otherwise thou wouldst cry out with the Church, Draw us and we will run after thee; For want of a divine faith comes all that rebellion and disobedience which is; well therefore is the same word 〈 in non-Latin alphabet 〉 rendered unbelief and disobedience.

Secondly, There are the sottish and stupid worldlings who have the Serpents curse on them, to feed only on the dust of the earth. These make no matter of this gracious invitation; so in this Parable, and in another to this purpose, it is said, When they were called, that they had bought their fields and their oxen, Luk. 14. 19. and so they went to see their earthly possessions; and thus though Pharisees, who were covetous, are said To deride Christ, Luk. 16. 14. As the earth of all elements is the heaviest, and inclineth to the center; so these who mind earthly things have their thoughts and affections furthest off from God, and his calling. These earthly affections do at first resist the very entrance of good affections, and if yet they be received, then they quickly choke them: Never is the Gospel more likely to fall like water spilled upon the ground, then when it meets with an earthy worldly heart: Oh he can find no savor, no sweetness in approaches to God! When will the Sabbath and the new moon be over, say they in the Prophet, that we may buy and sell again? Amos 8. 5.

Thirdly, There are an higher degree of wicked men, who do not only neglect and slight this call of God, But they do wickedly and cruelly abuse and persecute the very messengers that come to invite them. As here in this Parable, when they were called to the feast, They took the Messengers, and some they mocked, and some they killed: Oh barbarous wickedness! What is the hurt that is done to them? They are invited to a feast, and for this they stone the Messengers. Thus the Prophets in all ages have been entertained: Oh Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent to thee! Mat. 23. 37. Yea Christ the Son and Heir, he was put to death for inviting them to this feast: and was this wickedness only in the former times? Is there not that venom and enmity in many men's hearts? What hurt do the Ministers of God unto thee? Because they would reclaim thee from thy wickedness, save thee from thy lusts; this makes thee imbittered against them; forgive them this wrong.

Lastly, There are those who do not refuse, but come in upon invitation. They sit down at the feast, none finds fault with them; The messengers they admit him, the fellow-guests they eat with him, Only the Lord, he spieth him without a wedding garment: Now by such an one is meant all those who have an external profession of Christ, and so enjoy all the outward privileges in the Church, none may prohibit them; yet for all that are without a wedding garment, and at last to be cast out. And this is properly the person externally called that I intend to treat on: As for the other, they are only called on God's part, there is no manner of consent on their part.

Use of Instruction. How inexcusable all they will be, who refuse God calling? Is it not to a feast, to matter of satisfaction, delight, plenty and honor? Why then dost thou reject this Call? Go at the day of Judgment, and say, O Lord, it is true, I was invited, I was convinced, I saw it was better to obey then not; but my present lusts, my present pleasures, they drew me aside: say unto God, unto Christ, unto Angels, I know you were better company, more glory and happiness there was with you, yet I forsake you to be tormented with the Devil and his Angels to all eternity.

SERMON CIX.

THe persons called by God, who yet are not chosen, are of two sorts, as you heard:

First, Those, who, though so graciously invited, do yet obstinately and peremptorily refuse, and these are actively only called on God's part.

The second sort is of those who do give consent, and yield to their call, but because they do not rise up fully to all that is required, therefore they are cast away. In this rank is the man, who being invited, made no opposition or excuse, but went in, and sat down at the feast, was as confident as the other guests, seemeth to be conscious to himself of no fault, but having no wedding garment, the master is so wroth and displeased with him, that he is adjudged to everlasting torments; and from this instance our Savior gathers this conclusion in the Text; so that the meaning is, Of those many that are called, and give a general acceptance of it, yet few are chosen to eternal glory: Those enjoy the feast of the Ordinances here, who are to be tormented forever hereafter; those are admitted to eat in God's presence here, who shall be commanded to depart from him hereafter, he knoweth them not: Many are admitted into the Temple, that may not enter into the holiest of holies.

That many of those who are called, and in many things obey, do yet come short in that which is absolutely necessary.

He that comes to the feast, was not guilty of such rebellion, as they that opposed, and inhumanely handled the Messengers; yet because he did not prepare the Wedding-Garment, which is a conversation and life suitable to the outward profession of Christ, therefore he is cast away: This is a necessary truth; for though we have many Christians, yet we have indeed but few: Though all in the Land come and sit down at the feast, yet we may say to many, Friends, how came ye in here? How came you to profess Christ? how came you to say you are Christians? What? such a sinner, such an ungodly person, and yet say, You believe in Christ, you love Christ? What is the reproach of the Christian profession this day, but the ungodly, ignorant, and profane lives of those who are baptized into Christ's name? Monsters they are, and not Christians, who in one part bear the image of Christ, and in another the image of the Devil; in one part seem to be men, in another beasts: So that although the Christian Religion may boast in the multitude of her followers, yet it may blush at the lives of them: This was a point our Savior did much treat upon, That men did receive the truth, as to some particulars, and some degrees, butnot wholly and thoroughly. The Parables of the several sorts of ground, of the unwise builder, especially that of the foolish Virgins, who were Virgins, had their lamps, went out to meet the Bridegroom, only they wanted oil, and this was not perceived till it was too late; all these tend to this purpose: You see then beloved, that we may have our lamps lighted, we may have the external profession and acknowledgement of Christ, but want oil in time of need. Certainly, while we are preaching of this subject, we may say almost to every man, Nunc tua res agitur, rouse up thyself and attend, for this matter belongs to thee: Thou receivest Christ and his ways but in parcels, though thou hast Baptism, the title of a Christian, sittest down at the Ordinances; yet where is the Wedding-garment! where is the conversation that doth agree, and belong to so holy a matter?

To open this Doctrine, let us consider,

First, Wherein lieth this outward obedience to God's call, which yet is ineffectual; for can anything more concern you, then that you should not be Christians in vain? that all thy praying, and frequenting of holy duties, may not be in vain? that God may not take thee from this feast, as Haman was from his, in which he so much boasted, to be put into confusion, and everlasting fear?

Now this external submission, lieth in these things:

First, A consent to be Baptized, and entered into the number of those that own Christ: They will not abide in the number of Jews, Turks or Pagans, but they are willing to in • oll their names in Christ's Catalogue: Thus in the Apostles times, yea, while Christ preached, you read, John 2. of many who believed in him, yet Christ would not commit himself to them, because he knew what was in their hearts. To come to Christ, is not the work of the tongue, or of the head, but mainly and principally of the heart: With the mouth man is said to make confession, but with the heart he is also said to believe, Rom. 10. Now if you observe the general deportment of those who are thus called, can you see anymore in them, then a mere bare and general consent to be accounted as a Christian? Do they matter anymore? Do they ever think, What? is this all Christ would have me to do? No, but they sit down with this general acknowledgement: Thus Simon Magus, he came to the feast without a Wedding garment; though the Text saith, He believed, and was baptized, yet he was in the state of gall and bitterness, Acts 8. 17. it is true, he did not feel this bitterness, he thought all was well, but it was so much the more dangerous: Thus it is here, thou believest, thou art baptized, thou prayest, thou professest Christ with the mouth, and yet thy soul may be in gall and wormwood, a great gulf may be between thee and salvation, and thou all this while lie down in peace and security of spirit.

Secondly, Upon this entering themselves into the number of Christ's flock, they may be fully, but foolishly persuaded, that now they have done all: That this will interest them into heavenly glory: Oh what a bewitching is this! and are not most men surprised by this? they think this believing in God and Christ, this external and visible profession, will instate them in all happiness. The Jews of old did desperately miscarry upon this point, The Temple of the Lord, the Temple of the Lord, Jer. 7. this made them bold and confident; and in the New Testament, see how industrious James is, to show the vanity of that faith, James 3. which is titularly faith, and not effectual in godliness. They that cried, Lord, Lord, and had prophesied, and wrought miracles in Christ's name, are commanded to depart into eternal fire, because they were workers of iniquity. Many times the Apostle bids them not be deceived, Neither fornicators or extortioners, &c. should inherit the Kingdom of heaven, 1 Cor. 6. 9. Be not deceived, saith he: We are very apt to think, that a profession, or bare duties, will carry us to heaven, without this power of godliness: And if the Apostle speaketh but of the tongue only, James 1. 26. If any man seem to be religious, and bridleth not his tongue, that man's Religion is in vain: How much rather, if he do not mortify his sin, and refrain from all other gross impieties? when will people drowned in sin, recover out of it? Awake thou that sleepest in this stupidity: What is Baptism? what is Christianity? what is Protestantism, but a mere empty shadow and title, if thy life be polluted with impieties: As the Heathens called their Idols gods, when yet they had no Deity in them, being images of wood, Having eyes, and see not; ears, and hear not; feet, and walk not: Thus are such Idol Christians, Idol Believers. There are (saith the Apostle) many called gods in the world, but we know that an Idol is nothing: Thus it is here, there are many called Christians, many called Believers, but we know this is nothing, where the life and power of godliness is wanting: Trust not then to thy good faith, to these glorious titles, they will deceive thee.

Thirdly, If in the primitive times, among those many that gave up their names to Christ, few were chosen, how much a less number must there be now of chosen ones: This I would have diligently considered, If so be in those primitive times of those many thousands that believed in Christ, few were chosen, how little a remnant or handful may we expect to be among our called persons! For there were three Reasons, why all that were then called should be chosen: For

First, To accept of the Faith and Doctrine of Christ, was then a mere free and spontaneous thing; there was no compulsion by outward power, it was not a Religion they were educated and brought up in, their Parents did not teach them faith in Christ: Now who could not think certainly, they are right indeed, they must needs have the power of grace in them, who did thus readily and willingly receive a Doctrine that was wholly new to them, their parents did not instruct them in, no earthly power did force them to, but out of mere voluntary choice they embraced it: Yet in that company there was more chaff then wheat, in that garden there were more weeds then flowers: What then may we judge, when as the contrary Reasons are with us? for the Christian faith we embrace, is that we have by education, by Custom: Who is there that makes use of his own understanding, of his own will to embrace the truths of Christ? who is there, that upon searching the Scriptures, and trying all things, doth thus adhere to the truth? Are not men brutish in believing, as well as in living? Malunt homines credere, quam judicare, They take up that Religion their parents taught them, and its a mere hap, wholly accidental to them, that its the truth: Thus, like beasts, they follow one another, they go qua itur, non qua eundum est; certainly, this is far from having the spirit of God opening our hearts, and enlightening our minds: This is not by understanding and judging, and proving all things, to hold fast that which is good; This is not for a man to live by his faith, but by his Fathers, or Grand-fathers faith; indeed, to be brought up in the true Doctrine of Christ, is a wonderful mercy, its an excellent seasoning of the vessel betimes; but yet if a man have no more from the Christian Doctrine, then his education, he hath no more to say for the truth, then the Jews and Turks have for their gross falsehoods.

Secondly, That all were not chosen, who were then called, we may wonder, because of the great and wonderful miracles that they enjoyed, which might greatly confirm their faith; for who could be but persuaded that Christ was the Messiah, when he saw the dead raised from the grave, the blind made to see, the deaf to hear, and the glorious things of God, showing themselves thereby? and to these great miracles, we may add the zeal and remarkable godliness of those who lived in the former times; Alas! no comparison may be made of the grace and godliness that now is, with what hath been formerly: Now then, if those that were called in those days, had all those great incitements to the power and life of godliness, and yet were defective; What may we look for, when those are not enjoyed?

Thirdly, This may make us wonder that few only were chosen, of those many called in former times, because there was little or no outward encouragement unto the way of Christ: There could be little satisfaction given to carnal expectations. How often doth our Savior call upon them for self denial? foretell of the trouble and hatred they shall meet with in the world? and when men have proffered their obedience to him, he tells them of the little worldly encouragements they must look for. Now it may be a wonder, that men, who had not the deep impression of godliness upon their hearts, should ever venture upon such profession, where there were no earthly baits. We use to say, That adversity trieth a friend; yet here it did not hold: Well then, if many men called in those days, did so miscarry, when yet we would think nothing but pure love did set them on work? what little faithfulness may be thought to be in the inward parts of those, who have temporal advantages by Christ; yea, they would be subject to the Magistrates punishment, if they should renounce the faith of Christ: Thus you see, how considerable a matter it is, that even in our Savior's time, and primitive beginnings of the Church, there should be many called, and few chosen: Oh, if ever, then we should have thought the Church would have been constituted of those that were truly godly; if ever, then it would have been altogether fair, and no spots in it, but we see the contrary: • ts therefore sadly to be lamented, that even the greater part of those, who yet give an external submission to Christ, should yet not have their names written in the book of life.

Fourthly, These come upon the invitation, and yet are without the Wedding-garment, That are diligent in the discharge of the external duties God requireth, but never look to the internal frame and change of the heart: That was the universal disease among the Jews, for burnt-offerings and sacrifices they were constant and diligent in; they did even weary God with the abundance of them: but God rejected them all comparatively, Burnt offering and sacrifice God would not have, but a broken spirit, and the Law of God written in their hearts. Our Savior also is very earnest in this point, in acquainting people with this, That the mere outward performance of any Religious duty, without any inward change and work of the spirit, is but a shell, is but the skin; therefore he tells them, The heart is the good or bad treasury, Mat. 1 • . 35. the heart is the fountain from whence all streams flow; and John 4. God is a spirit, and he seeketh for such who worship him in spirit and truth: No wonder then, if you see many people submit to the external duties of praying and hearing, for these are but a bodily labor: Here is no inward working upon their soul, they pray not, they hear not with a powerful change upon the inward man: Speak to them of a broken spirit, a contrite heart, which is of so great repute with God, you speak a mere riddle to them. Observe then, if the greatest sort of persons do anymore then the mere external duty; and if so, these have but an outward call, they have none of that spiritual glory within.

Fifthly, Those are outwardly called, and not chosen, who regard some particulars in Christianity, to do them, but not all; when its the same Christ that commands both, and the same hell and damnation is threatened to the violation of one, as well as another: Its strange to see, how many things those that are called, dare not but do; yet there are again, as plain and as necessary duties, that they willfully omit: Now the Apostle James in a pregnant manner doth confute this. He that breaketh one of the Commandments, is guilty of all; and he proveth it, because there is the same authority offended, He that said, Thou shalt not kill, also said, Thou shalt not commit adultery, James 2. 11. Now then consider, Why doest thou retain any parcels of Christianity, and not all: Thou believest a God, thou believest Jesus Christ was God: Why? because the word of God saith so: Doth not the same word say, Swear not at all? doth not then the same word say, Be not drunk with wine? doth not the same word say, Whoremongers and Adulterers God will judge? This man that was called in the parable, by the same reason that he purposed to go to the feast, he should also have provided a suitable garment; he could not but think what a neglect and contempt it would be accounted to do otherwise: Oh then, that all who hear this truth, would deeply consider of it, by what reason I obey the call of God in anything, I should do it in all things; by what ground I will go to pray and hear, I should also leave such lusts, and forbear such sins, either all or none, for all duties have the same Divine stamp upon them.

Sixthly, Those that are called, but not chosen, they are forward for the privileges of th • calling, but not the duties of the calling: The Jews had many privileges by their outward calling, they were thereby the people of God, God's presence and power was among them. The Apostle Rom. 9. 4. reckons up many prerogatives every Jew had by being a member of that Church; and thus under the New Testament, everyone externally called, though not inwardly sanctified, partaketh of many advantages; The promise is made to him and his seed, he is within the outward administration of the Covenant, he is accounted of the Church, and the body of Christ: Now these things people make a great matter of; Oh, to be reputed as a publican and an heathen, is an high reproach; should not they be thought Christians, their children to be baptized, they would judge it unsufferable wrong, not considering, that though they be thus forward for privileges, they are negligent about duties: Thou wouldst have thy child baptized, thou considerest not, how God would have thee to walk, and what thy duty is about the education of children: Thy wickedness, and thy ungodly ways do provoke God, more then all those privileges will advantage thee.

Seventhly, Those that are called, but not chosen, they would indeed receive Christ as a Savior, and hope for pardon by him, but do not resign themselves up to him as a Lord, whose commands they will obey: Its true, none can really and truly believe in Christ for pardon, who do not also at the same time receive power from him, in some measure, for sanctification and justification; but yet many men have not faith, but a conceit or presumption of Christ's satisfaction, without Scripture direction: Now he that is so, contents himself with this, that he trusts in Christ, and hopes in him for salvation, when they have not the spirit of Christ: No, the spirit of God convinceth of sin, as well as righteousness, and Christ he died not only for comfort for his people, but for grace and holiness: Oh then, do no longer deceive thyself! thou takest Christ, thou hopest in him, all thy trust is in him; Oh but what feel you of the sanctifying and mortifying power of the Lord Christ in thy soul and life.

Lastly, The persons called, but not chosen, do all the easy things in Christianity, but not the difficult and exact things: The way to heaven is a straight way, there must be striving, as in an agony, to enter therein. Prayer is to be fervent, to have groans unutterable; the subduing of sin is mortifying and crucifying, which argue the pain and reluctancy of the flesh therein: But alas, the greater sort of Christians look not to, nor mind those things; they go in a formal road, they perform the outward duties sometimes, but as for this spiritual combating, striving and wrestling, they are not acquainted with it: How merry, how jolly, how unexercised are they with any temptations: Certainly, if the way of Heaven be a straight way, thou art not in it; if the Kingdom of Heaven be had only by violent persons, thou art never likely to obtain it.

Use of Exhortation, to tremble under this truth: Though the Physicians call a disease Tremor cordis, yet the Scripture calls a grace, The trembling of the heart: What if thou art in the number of one outwardly called merely; nay, are there not many too clear proofs of it? is there anymore then a general consent or submission? do you not leave out the main and necessary things, though other things you do? Is not thy life a large, loose life, and the duties of Religion a mere formality: Oh this is too true of too many; help Lord, and give men understanding to perceive these things: Think not that damnation is only for Jews, and Turks, and Pagans; Oh you see how near it may come your own houses, and then thy confusion will be greater: This man to be pulled away from a feast, and to be severely punished, had the greater confusion and reproach. Oh glory not in names, in Titles, in outward privileges! for if your lives be full of ungodliness, you are not those Apostolical, but Apostatical Christians; even as we see God, by the Prophet, makes an excellent mutation of the name Israel, that was given to all the Nation, and is as much as a Prince, or one that prevails with God: Now God calls it Iesreel, a place famous, for the terrible slaughters that were made there; and signifieth as much as the dispersion or scattering of God; as if he had said, Ye are no more Israelites, but Jesreelites: Thus will God handle all those, that though they have the name of Christians, and glory in an outward calling; yet wanting the power of it, shall be adjudged into eternal condemnation.

SERMON CX.

WE have described the characters and properties of those who are called and not chosen: And that which is most remarkable in them is, They are careful to do many things, but not the main necessary things. This Guest mentioned before, he was careful to come and sit down at the feast, but not as careful to prepare a Wedding-garment; whereas common reason and discretion would have taught him, if I go to this wedding, this Marriage-Feast, which is also of so Royal a person, I must prepare suitable garments, I shall dishonor them, and disgrace myself, if I do otherwise?

Now the plain meaning of this Parable is thus much, I am called to be a Christian, I am invited to the precious feast and dainties of the Gospel; now if I go to them, and accept of them, my conscience tells me, I must live the life of a Christian, I must not dishonor that Christ, whose servant and Disciple I profess myself to be: But because men are so apt to divide these two, which God hath so necessarily conjoined together; and there is nothing more ordinary then to have the faith of a Christian, and the life of a Christian, as contrary as light and darkness whereby they are like those night Bats, look upon their wings, and you would judge them Birds, but look upon their body, you would judge them Vermin: So it is, look upon their faith, their profession, you would then judge them Christians; look upon their lives and ways, you would then say, they were Atheists or Heathens.

Because of this diverse mixture in men's lives, their plowing with an Ox and Ass, their sowing with contrary seeds, I shall amplify and urge this particular;

That by the same reason any man doth receive anything of Christ, he is bound to receive all.

Upon what ground thou wilt pray, hear his word preached, thou art bound to cast away all thy ungodliness, to set upon the strict and powerful means of holiness: And O that God would by this truth convince you, how contradictory every ill-lived Christian is to his own principles; that he is a self convinced man, that he is the greatest hypocrite in the world, that God requireth all or none; that we are to love God with all our heart, all our soul, and all our strength; that there is no taking half of God, or half of Christ: To be almost a Christian, is to be almost saved, and that is to be wholly damned.

Before we come to lay down the grounds of this, consider these particulars:

First, That the embracing of the Christian faith, and the Laws of Christ, are to be an act of the freest choice, and voluntary acceptation that can be: Though custom and education may help and prepare, and much incline, yet till a man come to Christ by his own faith, and by his own willing inclination, its not acceptable: Religio non potest cogi: Caesar non potest dare fidem, was the saying of the Ancients; even as it is said of Moses, He chose the afflictions of Christ, rather then the treasures of Egypt, Heb. 11. Thus a Christian, he chooseth rather the way of Christ, though requiring much self-denial, though exposed to all hatred, rather then any other advantageous way in the world: Now then grant this, That to obey Christ's call, is an act of mere voluntary choice, then there is no intelligent man, can embrace any one command of Christ, who doth not likewise submit to all. Would you then know, how Christianity comes to be thus divided and mingled, an ungodly life, to a godly faith, like a live man, to a dead carcass; one main reason is, because we have this Religion by education, by custom, by the Laws of the Land, if it had been any other, Popery or Judaism, it had been all one: It is to the unknown God that most build an Altar, and by this means men are not careful to bring up their lives to this Christianity, but bring down that to them; whereas every man that taketh this holy and glorious profession upon him, should wisely weigh, what is this I have taken upon me? what doth it require of me? In all other worldly or external callings we conclude, and much more this should be done in this heavenly calling. Our Savior gives an excellent caution herein, making the profession of Christianity, to be like war and building, Luke 14. 31. which are the two most expensive attempts that can be: Do you not deride that builder, who goeth about to rear a glorious building, and hath nothing to do it withal? Do you not say, Where is your money? what will you do it with? will you not proclaim your folly to all the world? So it is here, What? wilt thou be a Christian? wilt thou believe in Christ? Why where is thy holiness, thy purity, thy chastity, thy heavenliness? I tell thee, to profess Christ, and yet be a drunkard, a whoremonger, is as great a mocking and scorning of Christ, as they did who crucified him, that in scorn put on him a crown of thorns, and saluted him as a King: Oh then, that this truth might sound as terribly in your ears, as the Archangels trumpet will at the day of Judgment! Its no dallying matter, its no matter of words and complement to come at God's call: No, let everyone that calls on the name of Christ depart from iniquity.

Secondly, Consider this: we grant, That even the godliest men that are, though they do for the substance and main, as the substantial acts of them, do all that God commands, yet they fail in many things, and the degrees of their grace are imperfect: So that although there be the same reason why they should fulfil all the degrees of grace, yet they cannot in this life; and the reason is, because God giveth no man such measure of grace in this life, as to make him perfect without sin; there are the stubs and relics of original corruption in the most holy, which are an heavy conflict and combat in them: Therefore let not the godly wring this truth till blood come from it, which is intended only for milk: Say not, There is the same reason why I should do everything perfectly, as that I should do anything at all; for although there be the same ground, yet God gives not the same proportion of strength for one, as he doth for another; our perfection is, to acknowledge our imperfections: The relics of sin are still acting in us, that the grace of the Gospel may be made the more glorious.

Thirdly, In the matters of Christ, some are Doctrinal, some are practical; and there is the same reason for the receiving of the one, as well as of the other: For the matters of faith, some say, He that doth discredit or misbelieve one main Article of faith, he doth misbelieve about all, because there is Eadem ratio formalis fidei, in one as well as another; and therefore the Church never held a Macedonian who denied the Holy Ghost to be God, though he were put to death by the Arians for maintaining Jesus Christ to be God, to be a Martyr; for though he died for one fundamental Article, yet because he denied another, he did believe nothing at all aright; only now in matters of faith, you must distinguish between Fundamentals and Superstructions: For Fundamentals, whosoever receiveth one, must receive all the rest, else the whole building will fall to the ground; and for Superstructions, its true, all should be of one accord and mind, speak the same thing, and judge the same thing, but because these are not so clearly laid down in Scripture, nor are conclusions that are very remote so easily discerned as principles, therefore some believe that which another doth not, but because the Wedding-garment consists not in these things, the master of the feast will not cast out for this difference: Then there are practicals, such things as Christ hath commanded us to do, and they are either moral duties, or positive duties: Moral duties are those which are contained in the Moral Law of God, for Christ did not come to destroy these, but confirm them; and for these none can plead ignorance: The inward light of conscience, especially furthered by the light of the word, doth evidently demonstrate all this wickedness; yea, as is to be shown, there is more reason for thy godly life, then thy true faith; for the former is more easily discerned then the latter: And as for the positive duties, which concern us as a Church, in the government of it, and the good orders he hath prescribed thereby; though all people that receive the former, should come up to the latter, yet time and daily instruction must make way for that. Two things Christ requireth of you: First, duties of you as men; then duties as a Church, as a Society meeting by order in all visible worship: Now these latter duties are not so much known, because indeed men have not attained to the practice of the former: The sum of this head is, That in the things of Christ, whether Doctrinal or Practical, some things are obscure, and some things are evident and plain: Now the meaning of the assertion is, That by what ground we receive or do anything Christ hath required, by the same reason we are to do all the rest that are of evident and plain knowledge. And I shall especially follow this in practicals, viz. That what reason thou hast to profess a faith in Christ, to come to Church, to pray to him; there is the same to lay aside all thy ungodliness and profaneness; insomuch, that it is a wonder, that any man should think he is no good Christian, if he do not come to Church and pray, and doth not also say, I am no good Christian as long as I lie, swear, curse, live in riotings and drunkenness: Oh! how hath sin and Satan bewitched you, and blinded your eyes, that you should not see these plain things? this matter should so easily convince your conscience, that it needs not much enforcing; but yet men are more senseless then the earth, in Divine and Heavenly things. Bring we then the grounds forth, that, if possible, this day thy soul and thy sins may be divorced from one another: And

First, That of the Apostle James is very urgent, James 2. 11. viz. The Authority and Divine command of the Law-giver: The Apostle speaketh to him that doth all the Commandments, yet breaks one, that he is guilty of all; as a man that breaks the round of a chain, he doth in effect break the whole chain; And why? because the same Authority is despised in one, as well as in all: He that said, Believe Christ to be God, said also, No unrighteous or wicked person shall enter into the Kingdom of heaven: If so be then, that though Christ commanded thee to believe, and to be baptized, he had given thee an indulgence to any lust or sin, that thou mightest commit any iniquity without control, there had been no word of God against it, then thou mightest have answered all well; but now thou must needs be speechless: Oh then that men would attend to these things! We are not now preaching any sublime mysteries of Religion, we have not a veil upon our matter; even the weakest and ignorant may hear and understand this: The same God that bids me pray, and hear his word, bids me give over my lusts, my drunkenness, my swearing; now why should I make conscience of one, and not of the other? why should I do one because God commands it, and not the other?

Secondly, There is the same necessity of one as well as the other: A man can be no more saved, unless he part with all these ungodly ways, then if he should renounce the Christian faith: It is needless to reckon up all those places, which make repentance and a godly life absolutely necessary to eternal happiness; If then you should see a man deny his Christian faith, Renounce Christ and his truth, you would then presently conclude, There is no hope for this man: So it is here, If you see a man professing the faith of Christ, yet doing the works of the Devil, renouncing all the holy works Christ hath commanded, there is no hope of such a man while abiding so; and therefore the Scripture calls this A denying of God, and A denying of Christ, Tit. 1. 16. when men in words do acknowledge him, but in their practice live contrary to him: Oh I how near doth this truth come many of you? Do not your deeds deny God? do not your lusts, your oaths, unlawful pleasures deny him? and yet the leaving of these is as indispensably necessary to salvation, as the outward professing of the ways of Christ; going to the feast with a Wedding-garment, was as necessary as going to the feast at all; and there was no more hope of him that went without it, then those who did utterly refuse to come unto him.

Thirdly, There is not the same reason only, that thou shouldst do all the duties God requireth, as well as externally profess him, and call on his name; but also, that thou shouldst do them with all accurateness, strictness, and all diligence: There is no man that thinks himself bound to be a Christian, but he is by the same argument to think; he is bound to be an accurate, diligent and strict one; and he that is not a strict, precise one, is indeed none, as to have any benefit by his Religion: This I would have you consider, for men think it indeed their duty to be Christians at large, Protestants in a general loose way, they are contented with this; but if you press them to a more exact circumspect walking, not to be conformed to the World, then this is the strictness they cannot abide; What needs all this? cannot we be saved without all this nicety? as they call it. Now consider

First, No, ye cannot be saved without this strictness: The way to hell is a broad way, the way to heaven is a strait way, the gate is a narrow gate, Mat. 7. 14. and men must strive to enter in, ye are to walk circumspectly, 〈 in non-Latin alphabet 〉 , Ephes. 5. 15. What singular thing do ye? saith our Savior, do not even the publicans and the heathens do the like? Matth. 5. So that you see, there is a good singularity, and we must be singular from the way of the world: Oh then consider, that the same Bible which commands thee to be a Christian, commands thee to be a strict and accurate one: That general, loose and formal way, is too easy to be the way to heaven: In vain have David, Job and Paul watched over themselves, if thy way will lead to heaven.

Secondly, Its a principle engrafted in every man, that the best is still to be given to God: In the Old Testament, the first-fruits, and the fat of the Sacrifices were to be offered: The command is, To love God with all our heart, all our might, and all our strength; that as God is He, quo nihil melius cogitari potest, then whom nothing can be thought better; so if we have any better affections, any better strength, any better power then other, we should spend it wholly in service of God: Thus they cried, Hoc age, in offering their Sacrifices; how then cometh it about, that thou shouldst have this foolish persuasion, to think thou servest God, and thou pleasest him, when the world and the Devil have far more of thee then they have? This made Joshua say to the people of Israel, when they proffered to serve God, Ye cannot serve God, for he is a jealous God, Joshua 24. 19. ye cannot serve him, unless you become other men then you are, and betake yourselves wholly to him.

Thirdly, Thou must be an exact Christian, if any at all; because if you go over all the Religions in the world, you shall see, they have the greatest approbation, that are more devout and fervent then others in serving their God: Doth not the heathen admire him who is most touched with a fear and reverence about his Idol? In Popery, are not they Canonized for Saints, who have in the most strict and precise way, given up themselves to their Religion? What then should be the matter, that among us its the clean contrary? If a man walk in the ways of Christ more strictly then others, if a man desire to follow his orders directly, so that he doth not either run into the same excess of riot, or boundless superstition as others do, such a man is scorned, and most abhorred of all men; yet thus it is, Be no more godly, be no more holy then the custom of the world is, and you shall be applauded: but if you go faster then they, will not sit down with such looseness and formality as they do, then they cry out of you: Thus you see, that by what reason a man takes up anything of Christ, he is bound to receive all; and what he doth, he is bound to do it with that strictness and accurateness that possibly may be. You may ask the question then, How comes it about, that when there is the same ground, yet most persons think it enough to come to the Feast, though without a Wedding-garment; think it enough to be called, though not chosen: And

First, They do not set Faith, Reason and Judgment on work; for if they did, this sun arising, would presently dispel that darkness: If men would take the Psalmists counsel, To commune with their own hearts, and be still; To propound these Questions to their Souls, Why do I take this of Christ's, and refuse the other? Why do I own this particular, and neglect the other? The matter would be so clear presently to a man's conscience, that he would cry out, All or none: As the Apostle compareth wicked men to brute beasts, because they are led aside with the present pleasures; so they are like to them, because they never reflect upon themselves, and compare things rationally together. Be not as the horse and mule, saith the Psalmist, Psal. 32, 9. even to men that have no understanding.

Secondly, A mere speculative and external profession of Christ, is easy and cheap; it doth not spiritually crucify or mortify a man, as the practical power of godliness doth; a man must deny himself, and the practice of his dear lusts, if his life be conformable to so holy a Doctrine, the Wedding-garment will sit straight upon a man: Wonder not then, if the greater sort of people sit down with this general way, for it goeth not to the quick, it trieth them not about the killing of any one Isaac.

Thirdly, A total mistake about Godliness and Regeneration: Men never seriously consider, what exactness, what labor, what conflicts are in that way; They walk by the Rules of the multitude, they do as most do, especially they are resolved, they will not stir up the hatred of the World against them: And by these mistakes, and being thus blindfolded, no wonder if they fall into the ditch.

Fourthly, An inordinate love to some lust, or to the world: So that although in the general they know better, and have this persuasion on the conscience, yet the violence of some endeared lust carrieth away all with it, as some violent torrent: Thus the young man, that thought he had kept all the Commandments, when our Savior tried him in that where his heart lay, he went away then very sorrowful, Matth. 19. 22. So then, though Faith, though Christ, through the Scripture, be never so plain, yet their custom and delight in sin, makes them forget all.

Use of Instruction: How inexcusable all wicked men will be at the last day; out of your own mouths God will judge you; Christ will say, If it was good to call upon my Name, to make some profession of my Faith, Why was it not also good to obey my commands? You need no Devil, no Law, no Justice of God to accuse and indict you, you yourselves will condemn yourselves: As Peter told Ananias, that kept back part of the money for which he sold his Land, Was it not free to thee to do what thou wouldst, before thou didst promise? but since thou hast promised, and yet dealt deceitfully, Why hast thou lied against the holy Ghost? Oh thus it will be with thee: hadst thou been an Atheist, a Pagan, hadst thou never engaged to be for Christ's way, then the sin had been more tolerable; but now thou hast lied to the Holy Ghost, thou hast lied to God: Hearken O heavens; and hear O earth, the just condemnation of such perfidious men! set these things home upon your hearts; say, O Lord, How clear and evident is this? have I anything to say, why I should keep this sin, delight in this lust? doth not Christ, whom I believe in, condemn it? doth not the word that I read, judge it? doth not the Ministry which I hear, reprove it? and doth not the Conscience I bear about with me, witness against it.

SERMON CXI.

I Have dispatched the former Proposition, Many are called, and now come to the adversative, or exceptive Proposition, But few are chosen, 〈 in non-Latin alphabet 〉 ; though this Greek word may sometimes be taken as an adjective, signifying as much as excellent, choice and precious; yet it is here a Participle, and doth not so much denote any inward dignity and excellency, as an external act of God, selecting and choosing some to eternal life, and leaving others; thus the word is used very plainly against the Arminian gloss, that would have it be an Adjective, Mark 13. 20. 〈 in non-Latin alphabet 〉 for the Elects sake, whom he hath chosen; So that this word doth signify an extrinsical favor and privilege of God, who doth all things according to his own will; why of these called, God chooseth one and not another, Noli Scrutari, said Augustine, do not curiously pry; and again Quaerat doctiorem, sed caveat ne inveniat praesumptiorem. We cannot tell the reason why of those many called, some have grace given them to obey, and others remain in their obstinacy. And as we cannot tell why this man, and not another; so neither why few, and not many. For as the glory of a King is in the multitude of his Subjects; so we would, think, the glory of God would lie in the multitude of those that are saved, but we see the peremptory assertion in the Text, Few are chosen.

That of those many who are called, and enjoy the privileges of grace, few are chosen to eternal life.

Thus Christ called his people A little flock, Luk. 12. 32. Fear not little flock; As the number of precious stones is few to the pebble and gravel ones that lie in the fields; and as the weeds are far more then the flowers; so its here: In the Church of God there are more that are dross then gold, more that are stubble for hell fire, then prepared persons for glory.

Now let's open this Doctrine; And

First, This truth about the paucity of those that are elected, may be handled either sinfully or profitably; sinfully, as when it is treated on only to satisfy curiosity, and to keep up a mere barren speculative dispute. Thus that man was exercised, who came to our Savior, and asked him, Whether there were few that should be saved? Luk. 13. 23. Therefore our Savior did not directly answer to the Question, because he would not nourish that sinful humor in man. This point then of Election but of a remnant and few of mankind, is not to be agitated in a verbal and contentious way, but in a saving way, to make us tremble, and to set us upon a more diligent and close striving with God in prayer and all other duties. Hence our Savior though he would not encourage that Questionist in a way of curiosity, yet he did indirectly answer it, by bidding the same person, Strive to enter in at the strait gate, for broad was the way that did lead to death; but narrow was the way that did lead to eternal life, and few enter therein; So then this Doctrine, if any other, should produce sobriety, holy fear and trembling. For what prayer, agonies, conflicts should this work in every hearer?

Secondly, Consider the aggravation of the Doctrine, Many are called and few are chosen, even of those that are called; and therefore, as you heard, it is an inference made from the man who came to the feast, sat down with all boldness, and yet because he had no wedding garment, was wholly excluded; and this indeed makes the consideration of this point more terrible and sharp; for had it been said, Of all the men in the world, there are but a few that are elected to eternal glory, this would not have struck so much trembling; for who would not have thought it very probable, that those who are within the Church, those that are within the Ark, none of them should perish? But this should wound at the very heart, that even of those who have called Lord, Lord, who have prophesied, wrought miracles, enjoyed the Ordinances, that an handful of these should be saved: Oh the depths of the counsel of God! How can man sit and hear these things, and not be dar • ed into the very heart? As they cried out when Christ said, One of you shall betray me, Is it I Lord? Is it I Lord? And thus now when the Scripture speaks, Many of you persons called shall be damned, Is not everyone to say, Is it I Lord? Is it I Lord?

Thirdly, That notwithstanding few are elected comparatively to those that are left by God; yet if you take the number of the elect absolutely in themselves, so there is a great number of them. Hence many are said to come and sit down with Abraham, Matth. 8. 11. in the kingdom of Heaven; and the spiritual seed that is given unto Christ, is very great, compared to the dew of the morning, Psal. 110. Hence in the Revelation you read of many thousands sealed in every Tribe. It hath been a conceit of some of the Ancients, that so many shall be repaired out of man-kind, as will make up the number of the Angels that fell. Their opinion is, That for the many Angels that fell, there shall rise up so many men in their room, and God will have that number completed; but here is no ground for this out of the Scripture; We may truly say, that howsoever it be a few in respect of others, yet it is an All absolutely considered in themselves; and therefore they are sometimes called the world, and all men, as some Divines do expound those places.

Fourthly, The powerful and effectual preaching of this Doctrine, is no just ground of despair to any. None can rationally conclude, Because there are so few that shall be saved, therefore its likely I shall be damned, I have no hopes. Oh if this be true, then farewell all comfort and all joy, would I had never been made a man, &c! The beasts of the field, and the birds of the air are happier. But this is gathering poison out of a sweet herb; for howsoever this be true, yet no man in his particular may conclude himself a reprobate; for these Reasons:

First, God layeth it as a duty upon everyone to repent and to believe, to come to him, and he shall have rest to his soul. If then it be thy duty to believe, to repent, what dost thou trouble thyself about thy election or reprobation? The way to make this Election sure to thee, is by giving all heed and diligence unto every work of grace: If then thou believest, thou repentest, this may be a sure testimony unto thee of thy everlasting glory; so then notwithstanding this truth, Few are chosen, yet those things are likewise true, Whosoever shall believe, whosoever shall repent, shall be saved; And Whosoever comes unto Christ he will in no wise cast out. Therefore this election of God doth not infringe those universal promises and invitations that the Scripture holds out. Neither may a man thus query, Am I elected or reprobated? But, Is it my duty to repent or not? Is it my duty to draw nigh unto God or not? And therefore you may observe, That those who hold Absolute Election, can go as far in administering comfort to any troubled sinner, as those that hold Universal Grace or Redemption; for no Arminian dare say, God will save thee whether thou believe and repent or not, that is all one; but thou must believe and repent, then mercy is prepared for thee; and thus universally can and may the Orthodox say.

Secondly, This is no ground of despair, because no man can know his reprobation. No man can ever truly say, I know I am not chosen, I know I am not elected. Its true, some have said so in temptations, some have cried out so in the horror of conscience that hath been upon them; but as Peter in a transfiguration spake he knew not what; so these in a black and sad temptation. Secret things belong unto God, revealed things unto us: God keeps that book of men's names that are eternally left by him in his own custody: Even as the day of Judgment, the time of it, is kept secret. Its true indeed, There may be a certain knowledge of our Election, not as it is in the fountain and decree of God, but by the sure and blessed effects thereof, which the Scripture doth abundantly witness; and there is great use of such necessity, because hereby God hath the greater praise and glory; and a man is more imboldened and encouraged in all the afflictions that do accompany the profession of Christ. See how Paul doth triumph over all by the sense of this love comforting his heart. But now if a man should know he were reprobated in this life, it would breed in him all desperate obstinacy to commit all wickedness with all delight, and he would take himself disobliged from all the duties commanded, that he was not bound to repent or believe, or to pray, no more then the already damned in hell.

Thirdly, Therefore this cannot breed despair, because if there be any soul broken for sin, troubled under the guilt of it, we Ministers of the Gospel have a Commission to preach peace and pardon to such a soul. Oh then there is no cause thou shouldst bewail thy reprobate condition, that God had no thoughts of thee, but rather thy hard and stony heart, that will not relent, that will not grieve, that will not hunger and thirst after Christ. For let us meet with such a soul, as the body of that man of Jericho, wounded with sin, and we must pour oil into it. We dare not keep comfort from any one who discovers unfeigned signs of repentance; yea if need be, we may in particular absolve, and acquit in the name of the Lord, such a sinner from his sins, and the Lord he will confirm it, Whose sins ye loose on earth, shall be loosed in Heaven, Matth. 18. Oh then that we had such occasions, as to administer this balm of Gilead! Oh that we could meet with such persons, and we would say, Be of good comfort, thy sins are forgiven thee.

Fourthly, It cannot be any ground of despair, for there is more possibility of thy Salvation, by God's absolute Election, then by Universal Grace or Redemption, as the Authors of that Doctrine maintain it; So that if a man were put to choose which Doctrine he would have, as putting him into the greater possibility of salvation, he would rationally choose the former way. For by an Absolute Election some are sure to be saved, but by the Doctrine of those universalists, notwithstanding Universal Grace, and Christ's dying for all, not one man may be saved; God may lose all the glory of his mercy, and Christ all the fruit of his sufferings, and a man's salvation is hereby made the more unlikely, in that they have not been able to instance of any one Heathen amongst many thousands that improved his naturals so well, as to have Grace given him.

Fifthly, This few number that are said to be chosen, are so precisely determined and ordained by God, that it can neither be lessened or multiplied. When the Apostle had spoken of the fall of some eminent persons, he addeth, Nevertheless the foundation of God standeth sure, 2 Tim. 2. 19. having this title, The Lord knoweth who are his: So that if the days of a man's life are numbered with God, that there cannot be one day taken from them, or added to them; much more must this hold in that sovereign and glorious decree. Insomuch that it is false Doctrine to say to any man, If thou art not predestinated, pray thou mayest be; for this is God's eternal purpose before the foundations of the world were laid, and are far stronger then those Decrees of the Medes and Persians, which were so immutable that they could not be changed; and such a prayer would be as if we would entreat God to create the world. There is none of these chosen ones shall ever be cast away as a reprobate, None of the bones of Christ were broken, much less will he lose any of his living members; The love of God is unchangeably placed upon his people, and those that are his Ammi, his people, in this sense have this mercy, he will never say to them, Loammi, you are not my people.

Sixthly, These that are thus chosen by God, of his mere good will and gracious pleasure, God finds not anything in one called person more then another that should distinguish them. Paul said, Who hath made thee to differ from another? 1 Cor. 4. 7. And indeed if in these earthly mercies, its God that gives some riches, and not another; some wealth, and not another; some health, and not another; How much rather then is it God, that gives one grace to repent, and not another; one a broken and a contrite heart, and not another? Thus always in the Scripture, you shall find that repentance is God's gift. To believe and understand the mystery of the Gospel, is given to one and not to another. Those then that are thus chosen, are to be ravished with the consideration of free Grace, that God out of his good pleasure should make such a large difference between him and others that it may be have been less sinners, and have less dishonored God then he hath done. How thankful must the Israelite needs have been to see the destroying Angel pass by his house, and strike at the next Egyptian house to him! How much more then are the godly to rejoice, who have the stroke of eternal damnation passing by them, but falling heavily upon others!

And if you object, saying, All is of God's mere pleasure, and its wholly of God, that one is left, and another is taken; then a man's damnation and destruction is wholly to be imputed unto God; then a man is no more in fault; for who hath resisted his will?

To this we answer: That howsoever it be God's Sovereign good pleasure to choose some and not others, yet a man's damnation is wholly of himself in respect of the meritorious cause; for no man is damned precisely, because God hath not chosen him, because he is not elected, but because he is a sinner, and doth willfully refuse the means of grace offered: insomuch that there is no sinner, but he doth as willingly and readily sin with as much choice and delight, as if he were not at all left by God; and therefore the Scripture doth wholly attribute a man's destruction to his own self: Let no man think then to evade God's Justice under this pretence. No, God will be justified, and every man will be found to be a sinner. Neither may this be thought injustice in God, for if he had not saved one man, none could have blamed him; we see he did not spare one of the Apostate Angels; Thus also might he have done with all man-kind. Let us therefore admire the goodness of God that chooseth any to eternal life.

But a second Objection, which cavillers use to make, is, If God hath thus chosen some, and left others, then all our labors and endeavors after Godliness, are in vain; Why should I pray? Should I seek after God, all may be in vain?

To this the Answer is easy: Thou must live by the revealed will of God, not by the secret: Now God's revealed will calls for such duties, commands such graces of everyone. What is God's secret will none can tell thee, but in the Word he hath shown thee, O man, what thou art to do: Do not thou then cavil, and argue against thy Duty? But hear what the Scripture saith, Tremble under what God doth require of thee, thou art sure the neglect of these Duties will be unto thee an evident token of perdition. Neither do the Orthodox assert such an Absolute Decree as doth oppose ordered means, but Conditions suspended upon the uncertain will of man. We see the Scripture positively asserting such an Election of God before the foundations of the world: we see it also as positive and peremptory in commands for the use of the means. Therefore these two things may stand together: Let not then the difficulty of reconciling them make thee deny either; and if upon prayer and study thou canst not pitch on a way for their concord (for several learned men differ herein, some going one way, some another) do then rather submit thy understanding, then presumptuously deny the truth, as thou doest in the matter of the Trinity; and this counsel, about a point very near it, not all one with this, doth Cajetan the subtle Schoolman give.

And thus much for Explication: The ground why of many called, few are chosen à priori, is, as you heard, God's will, Who doth in Heaven and Earth what pleaseth him. Paul in the ninth of the Romans hath so fully determined this, that its a wonder any have had the fore-head to rise up and dispute against it; We rather are to admire the mercy of God, that a few are chosen, rather then to dispute why not more, or all. The Church in her temporal affliction did bless God for the remnant that was saved; and we are much more to praise God for any that are elected to eternal life.

And then the ground à Posteriori, or which is rather a sign that few are saved, may be evidenced by considering the lives of those that are called, View then and judge by the Scripture, and you must then conclude few are chosen. For out of the number of those that are called outwardly, Take

First, All ignorant Persons; and then you remove a great number. That no grossly ignorant person, living and dying so, is chosen, appeareth plainly, Because God would have men come to the knowledge of the truth, and so to be saved, 1 Tim. 2. 4. And conversion is an enlightening of the mind; its the giving of a man a spiritual understanding; They are a people of no understanding, therefore he that made them will not save them, Isa. 23. 11. So then, we are to bid all ignorant people, Stand you by, you are not of the chosen ones by any outward sign. As yet you are in a damnable condition: Oh pray that God would open your blind eyes!

Secondly, From those that are called. Take away the profane and ungodly man in his life, and then the number is still less and less. Are not the ignorant and the profane men the greater part of called persons? But now if any man be a vicious and ungodly person, he must also stand aloof off: Here are no signs of thy Election, as yet; yea there are the Plague-tokens for the present of God's eternal displeasure.

Thirdly, There is a third sort to be taken away, and that is, Of those indeed who live a civil and unblameable life, unspotted from all sin and wickedness, but yet have never felt within themselves the mighty power of God renewing their natures. What a small number by this time will that of the chosen persons be, when those that live in a fair and ingenuous way, but never tasted the good word of God upon their hearts, are also bid to depart, here is no comfort for them.

Lastly, Yet once more take away all those, who have the common gifts and graces of God's Spirit, who have some inward workings of illumination, and joy, and sorrow in their hearts; but yet because they do not dig deep enough, and want root, are therefore carried no further then hypocrites and reprobates: Such there are, and our Savior doth often give his Disciples warning, lest they go no further then these. Now then put all these together, The Ignorant Person, The Profane, The Civil, and the Temporary Believer, and take the rest, and you will say, Oh how few are chosen!

Use of Examination. Try yourselves under this truth, Hath Christ spoken it once and twice? It will prove true, That though Many are called, yet few are chosen: Oh then search, and again search and try your ways! Oh inquire, whether thou art in the number of those chosen ones or no! for the thing may be known. The Scripture gives many characters of those that are thus chosen, Do thou then fall upon this study. Oh do not hear and hear, but fall presently upon the work! The signs are these:

First, Those that are chosen to glory, they are likewise chosen to grace here. Election will in due time have its effectual vocation. If God appoint thee to eternal life, he doth here in this world appoint thee to a gracious and heavenly life. As thy glory and happiness is a choice mercy, so are thy thoughts, thy actions choice actions. Is thy whole conversation selected and removed from sin and filthiness. This is a sure argument, No Sanctification no Election, No choice Grace no choice Glory. Thou art to be a precious jewel here, ere God will make thee up at that great day.

Secondly, Those that are chosen, they have the Spirit of God bestowed on them: He is the fruit of this Election, and a three-fold work the Spirit of God puts forth in them: Its

1. A Spirit of Prayer, Rom. 8. which teacheth us how to pray, and what to pray; which makes our hearts full of conflicts and spiritual agonies in prayer. Thy earnest, effectual prayers demonstrate thy Election.

2. Its the Spirit of Adoption, enabling us to call God Father: This is a comfortable fruit in those that are chosen; They have a Filial and Evangelical frame of heart. They have a godly boldness and confidence in God's love.

3. Its a witnessing and sealing Spirit to them, it assures and seals unto them the love and favor of God, and by the Spirits assistance they come to be thus persuaded. Alas, they have no such certainty of themselves, as the choicest colors cannot be seen without the benefit of the light.

Thirdly, Those that are thus chosen, they have a heavenly delight and excellent joy in drawing nigh to God; His Ordinances are excellent, his Word is excellent, his Sabbaths are a delight. They prize those things more then the worldly man his treasure, the voluptuous man his pleasures.

Lastly, They that are thus chosen, they walk with an holy fear and trembling. Their heavenly joy and assurance doth not degenerate into presumption or neglect of the means. No, Paul beats down his body, that he may not become a reprobate; and he giveth this general rule, Work out your Salvation with fear and trembling. These are the fruits of Election, not as if all that were chosen had them at all times, or altogether, or in a perfect manner, but with much conflict and imperfection.

SERMON CXII.

THe Doctrine contained in the adversative or exceptive part of this Proposition, carrieth much terror with it; for how easily may the soul be discouraged under this consideration, The fewness of those that are elected or saved? Now although there are few who need encouragements, the greater part of our Auditors being presumptuous and self-confident; yet that I may handle this truth completely, I shall Answer this particular case of Conscience,

What that person should do, who is overwhelmed with fears and thoughts whether he belong to Election or no, whether he hath any interest in the Covenant of Grace; for though but few, yet some such there are, who through the tenderness of their own heart, and Satan's subtle temptations, are many times cast down, as if there were no hope for them: Though God be gracious to others, yet not to them; insomuch, That they sit down like deflowered Tamar, weeping and wailing, not knowing whether to go; would not therefore he be like a Messenger from God, that could tell how to ease the soul of this burden? But before I apply myself to this satisfaction, I shall add some further signs and effects of Election, to what I propounded the last day; and certainly, if the hearts of men were as careful to make their Election sure, as they are to make the Evidences of their Estates, or any outward advantage they enjoy, even a little said, may do good unto them. In worldly things that Rule is received, Tene certum, dimitte incertum, Hold that which is certain, and let that go which is uncertain: Why then are ye not as wise in this respect? Thy outward mercies, thy security, and quietness of conscience, these are no certain signs of thy Election; therefore let them go and put no more confidence in them. We proceed to add more, That he who is not convinced in the want of one, may be in the want of the other. And

First, They that are thus chosen, the preaching of the Gospel comes not unto them in word only, but in a full and efficacious power on their heart, and assurance of their understanding: We Ministers of the Gospel may here take up our lamentations, To whom is the Gospel preached, anymore then mere bare words? Do not our Sermons, as the Psalmist said of our lives, Pass away as a tale that is told? Oh this is an ill sign! consider that place, 1 Thess. 1. 4, 5. Knowing (brethren) your Election of God: The Apostle speaks so of others, either in the judgment of charity, or from that spirit of discerning, which was vouchsafed some in the Apostles times: Well, how comes Paul to know this? by this glorious effect, Verse 5. For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance: See what the end and issue of every Sermon should be, it should come with power, and with the Holy Ghost into your hearts; viz. The Spirit of God accompanying the word, works faith, conversion, and a through reformation of our lives: Its therefore very good to consider, with what power the word preached falls into thy heart: Doth it convince thee, humble thee, mollify and soften thee, this argueth thou belongest to God. John 8. Our Savior argued on the contrary, that the Pharisees were not of God, because they did not hear with faith and obedience his word: Thus you see, great discoveries may be made of men, according to the efficacy God's word hath upon their hearts. Every faithful Minister is like John, a voice, but if he be no more, then he said of the Nightingale, vox & praeterea nihil, a voice, and nothing else; woe be to that Auditor who feels it no more: Ezekiel was no more to his hearers; God tell shim, He was like a pleasant song to them, Ezek. 33. 32. they would come and hear as his people, but they would do nothing; If therefore the Election of God ever put forth any glorious power on thee, thou wilt find it in this some time or other, that the word preached will be more then the word of a man, more then a mere human Oration, or verbal Declamation: Oh! it will be like fire in thy bowels, like a two edged sword in the secret places of thy heart; thou wilt cry out, Verily God is here: Oh the power, the conviction, the meltings of my soul that I feel within me!

Secondly, A further effect of Predestination, is a conformity to the image of Christ: Thus the Apostle expressly affirmeth, Rom. 8. 26. Whom he did foreknow, he did predestinate to be conformed to the image of his son: This is a glorious fruit, to be made like Christ, to have the image of Christ in us, affections like Christ, zeal and heavenliness like Christ. This conformity unto Christ, may be in three things:

First, That which is future and to come; viz. To be glorified, as he is glorified: Thus the Apostle elsewhere saith, Our vile bodies, shall be made conformable unto his glorious body, Phil. 3. 21. and as we have carried the image of the earthly, so we shall the image of the heavenly, 1 Cor. 15. 49. An inestimable privilege it is: But I intend not that.

The Second particular of conformity, is the grace and holiness of Christ; that as he was altogether holy, humble, doing the will of God readily in every particular, so should we. Hence we are commanded To be followers of him, and, To put on the Lord Jesus Christ, Rom. 12. 14 as a garment which covers the whole body; so that we are to express the savor and life of Christ in all that we do, let nothing of our sin, our nakedness appear, but everything like Christ: How excellently did Paul arrive to this, when he could say, I no longer live, but Christ within me. Jerome said of Austin, That he did Diligere Christum habitantem in Augustino, he loved Christ dwelling in Austin: Oh! this image and superscription they bear who are elected; they shall, at least ere they die, manifest the life and power of Christ dwelling in them. Consider then, are thy affections, thy thoughts, thy actions such as resemble Christ? Those that are elected, are predestinated to such a conformity.

Thirdly, There is a conformity unto Christ, in regard of his sufferings, and patient obedience thereunto: This some interpreters make to be the chief scope of the place; that as Christ had in this life a suffering, afflicted and persecuted life, in all which he was full of humility and patience, and after this he was exalted to glory; so it will fall out with every member of Christ; every member, as well as the head, shall have a state of humiliation, before a state of exaltation: Let not those then who will live in the power of godliness, expect great and comfortable things always in this world: Though they be chosen ones with God, yet with the world they may be the off-scouring and dregs of mankind.

Thirdly, The third effect, Is thankfulness, and continual hearty gratitude unto God for this so great and unspeakable a mercy: You can no more keep in the heart from overflowing, when its sensible of this everlasting love of God, then you can put bounds to the sea: See Paul, Ephes. 1. and in other places, with what heavenly joy and enlarged thankfulness he amplifieth the love and grace of God in electing of us before the foundations of the world; he cannot satisfy himself with any words, but heaps them up one upon another; and certainly, in that God hath elected and chosen thee, he hath done more for thee, then if he should give thee all the glory of the world. That elect Lady John wrote unto, was more happy in being elected, then in all the external glory she had; How then is thy heart affected with joy, and praise, and thankfulness in this matter? He that bestoweth great things, looks for great return of thanks, especially this being all we can do.

Fourthly, Those that are elected, have a spirit of heavenly fortitude and courage bestowed upon them, whereby they are able to rejoice and triumph in all adversities and troubles: The apprehension of this doth so animate them, that like Salamanders, they live in the fire of persecution; like the Ark, they are so far from being drowned in the waters, that thereby they are exalted nearer Heaven. Read Rom. 8. What glorious triumphs doth Paul, in the person of all the elected, make over all kind of Enemies that can be thought on! he challengeth every adversary to put forth his sting: Now whence comes all this boldness and confidence? even because God had elected, and nothing can separate them from this unchangeable love: How can men endure the loss of goods, estates, name and life itself, did not a gracious assurance of this, raise them up above all human strength? This is the Aqua fortis unto their despondent spirits; this makes them, with Paul, say to all friends that would hinder them in sustering for God, Why do you break my heart? I am ready not only to be bound, but to die for Christ's sake.

Fifthly, The last and glorious effect of Election, is perseverance, and a steadfast continuance in that way of grace they are at first set in: Final Apostasy, and total backsliding from the ways of God, can never befall those that are thus chosen: If it were possible, Mat. 24. 24. The elect would be deceived with the signs and wonders of lying Prophets: They went from us, because they were not of us, said the Apostle, 1 John 2. 19. many places might be brought to this purpose; especially that promise, Ier. 32. 40. which is nothing but the Covenant of Grace, and the execution of God's decree from all eternity, I will put my fear in their hearts, that they shall never depart from me: Oh what a blessed mercy is this! when there are so many hours of temptation in the world, so many blustering storms and tempests, that are able to raise up the very roots, did not that immortal seed preserve them. Thus having added some more necessary effects, that demonstrate this calling and election of God, I now apply myself to pour oil into that wounded heart I mentioned, to that tender conscience who is surprised with fear and trembling, least not so much as the crumbs that fall from this table do belong to it; that refuse to be comforted, saying with Zion, God hath forsaken her. And

First, Let such an one consider, that it is no new or strange temptation, even for the godly to be possessed with these thoughts and fears, that God hath left them, God hath forsaken them: How often may you have the Church sighing such complaints in David's Psalms, Hath the Lord cast off forever? will he be gracious no more? and so in Isaiah, Zion hath said, The Lord hath forsaken me: But all that she said, and she thought was not true; nay, what need we wonder at this, seeing that even Christ himself was tempted in this manner, though without sin: Was not this the meaning of those heavy groans and cries, the Apostle saith he uttered, saying, My God, my God, why hast thou forsaken me? My God, my God, there were the expressions of faith, adhering and relying; but, why hast thou forsaken me? they were the words of one not feeling the sensible comfort and support of God at that present; which was not simply a sin, but part of that soulagony, and soul-sufferings he did undergo for us. Well then, let no tender heart, and troubled soul be dejected, if it be exercised with such black temptations; for these things have befallen the godly, yea, Christ himself.

Secondly, Lay this down assuredly, that all those thoughts and suggestions, as if thou wert not chosen, come only from the Devil, and are his poisoned arrows that he darts into thee: He is the Prince of darkness, and loveth to keep the soul in darkness; he is the Accuser of the Brethren, not only to God, but accuseth God to them, as an hard master, as one that did watch to damn and destroy: Now that they come from Satan, is plain, because they are contrary to the scripture: All spirits must be tried by the Scripture, and so thou must try thy spirit by the Scripture: Well then, thy spirit saith, God hath not chosen thee, God hath not ordained thee to eternal glory; now say, Where doth the Scripture reveal any such thing? where doth God's word manifest any such thing? If then the Scripture discover no such thing, it comes but from that lying spirit, and thy lying heart together; say therefore in all such temptations, Get thee behind me Satan, these things savor not of the Scripture, these things come not from God's spirit; therefore God's spirit is called The Comforter, because he inclineth the soul to believe in God's gracious promises; God's spirit, is the spirit of Adoption, which enableth us to cry, Abba Father; thus the spirit of God, where that is, dispels all tormenting fears, all sinful dejections, carrieth on the heart to Evangelical considerations: Now this should exceedingly prevail with the tender heart, when it feels all those sad and heavy pressures: All these things are contrary to God's spirit, they grieve the spirit of God, as well as my own spirit.

Thirdly, Consider, We are not to live by our own experiences and feelings that we have, whether of joy, or fears, but by the word of God: Its a very dangerous delusion, when a man makes his own sense and experience, the rule to walk by: He must bring his heart, and all things to the word, to be directed by it, guided by it. Now the word of God that commands everyone in particular to believe, to repent, to draw near to God; this the word enjoineth everyone, Why then art thou troubling thyself about the secret things of God, which can never be known? These revealed commands and duties, they belong to thee; How much better were it therefore to shake off all those temptations, as Paul did the Viper from his hand; and say, Let me rise up and fall to my duty: The command is plain, unquestionable, Come unto me all ye that are heavy laden, Mat. 11. Ho everyone that thirsteth come, John 7. Now then, if these Texts be so clear, so evident, how darest thou refuse them? If sin trouble thee, then let sin against these Commandments trouble thee. We have a most pregnant instance in this case, Mat. 11. 22. The woman of Canaan when she desired help from Christ, see what a repulse Christ gave her, Its not fit to give children's bread to Dogs: He calls her a Dog, he tells her, children's bread did not belong to her; Whose heart would not this break? was not this in effect to tell her, she was a reprobate, the promise of Grace did not belong to her? Though Christ spake this by way of trial, to draw out her importunity the more: Well, what saith the woman to all this? yet she will catch something for an argument still of hope, Truth Lord, yet the Dogs eat of the crumbs that fall from the table: Let me be a Dog, let me be unworthy, I confess myself so, I feel myself so, yet deny not the crumbs, the least mercy I shall prize; and upon this answer what great commendation did Christ give her faith? Look you then, here is a copy for thee to write after, endeavor to be like this woman; O Lord, though I feel no comfort, though I be a Cast-away, though I be a dog, yet let me have but the crumbs, the least expressions of thy love, and they will refresh me: So that you see, these temptations are not to deject, but to draw out thy importunity, to quicken up thy affections, as you shall hear afterwards.

Fourthly, Thou oughtest to be so far from being discouraged, because of these sad temptations and fears, that thou oughtest the more to rejoice, and to take these groans and cries, as the sure signs and simptomes of thy predestination; For so we told you, where this election was, there the spirit of God did accompany the soul with prayers and groans unutterable: So that those exercises and troubles of heart, they are to be a great ground of comfort and hope to thee; thou art to rejoice and bless God, that puts thee in such agonies, such exercises, though for the present so heavy and unsupportable: Alas! he that is a reprobate, and indeed forsaken by God, he is never thus troubled, he is given up to a stony heart, as Pharaoh was; and therefore such are said to have a blind eye, a deaf ear, a fat heart, that cannot understand: No, those that are thus forsaken by God, they make a mock of sin, they eat and drink, and go down quick to hell: Let not then, those things which ought to comfort thee, be matter of discouragement to thee: Turn not honey into gall.

Fifthly, Consider, The unprofitableness, and sinfulness of all such fears: They come to no good at all, they are thorns in thy side, and hinder thee in all that liveliness and power of godliness that ought to be; they hinder thy praying, thy obedience, thy comfortable discharge of thy relation, duties: The joy of the Lord is your strength, said Nehemiah, Nehem. 8. 10. and fear, that makes feeble hands, and feeble knees: so that as that timber which is eaten into by worms, cannot serve for strong building; so neither can those who are devoured by these temptations, be for that while serviceable unto God: Know then, if thou wilt fear, thou hast cause to fear these fears, thou hast cause to take heed thou doest not run into sin, while thou art afraid of sin.

Sixthly, Examine thyself, whether thou doest not live in some known secret sin unrepented of; and that puts thee upon the question of all; or whether thou hast not grossly fallen from thy former love, and power of godliness: These things many times raise a dark and gloomy mist upon the soul. Psal. 32. when David kept close his sin, and did not confess it, that made great trouble and perplexity in his soul. As vapors got in the bowels of the earth, and finding no vent, make a terrible earthquake.

Seventhly and lastly, Grant all thy fears and troubles to be upon just grounds, yet if thou must perish, perish depending upon God: Take up Jobs resolution, Though he kill me, yet will I trust in him; as Hester, venter to go into God's presence, and say, If I perish, I perish, and thou wilt find as she did, the King of Heaven holding out the Scepter of grace: Thou art sure to be damned by unbelief, and by keeping off from God, but its possible to meet with salvation, yea, its sure, if thou draw near to God: As those Lepers were sure to perish with famine, if they staid in the place they were in, therefore they would venture, though in the enemies Country: And thus much for application of comfort.

I shall conclude with an Use of Admonition, Try yourselves about these fore-mentioned fruits of election; do not reject these things, as nothing belonging to thee: Oh! doest not thou see thyself as yet in the state of gall and bitterness? what mean those gross impieties, those unfruitful and unreformed ways, under so much preaching? Put thy mouth in the dust, if yet there may be hope; pray, and again pray, God would deliver thee from those sins that overcome thee.

SERMON CXIII.

THe Apostle in this Epistle, as for the most part in others, divideth his Discourse into two parts; The first whereof is didactical, informing and confirming in matters of Faith and Doctrine. The second is moral and practical, wholly tending to form us in a Christian and heavenly life. Now in the beginning of this Chapter, wherein my Text is the first verse, the Apostle betakes himself to an wholesome and savoury Exhortation, to live in the powerful expression of all the graces of God's Spirit. And first, he layeth down his Exhortation in the general; and then instanceth in particulars.

The general Duty is my Text; wherein observe,

1. The Duty itself, Walk worthy: To walk implieth the perpetual course and exercise of a man's life. He that steps now and then occasionally in such a path, is not said to walk in it: To be godly by fits, to have some pangs and sudden resolution; for what is good, and the • presently to let all vanish, is not to walk. To walk worthy; This is not worth of merit or congruity antecedent to God's grace calling us. No, he plainly supposeth the grace of God hath called us already: and therefore, as it to be shown, it denoteth only a worth of condecency and fitness that is subsequent to this holy calling, that all our thoughts, words and actions should be decent, and becoming such an heavenly call. Even as John bid them, Bring forth fruits worthy of repentance, Luk. 3. 8. that is, fit and beseeming repentance.

2. You have the object of this Duty, and that is The Vocation wherewith ye are called; by this he means, that outward favor of God calling them from their former ignorance and sins, to the profession of faith and obedience to the Gospel. They are not now what they were once; They must be other men; They must consider their heavenly dignity and condition. As Paul said, While he was a child, he did all things as a child; but when a man, he left those childish things, and did as a man: Thus it is here, when thou wast ignorant, profane, and a stranger from God, thou didst as such do, but when called by God, then thou takest up more holy and divine resolutions.

3. There is the argument to enforce it, and that is from the outward condition of him, that doth thus entreat them, A prisoner of the Lord; one that is in bonds and prison for the Lord's sake. This he doth to excite their affections, for how well might they part with their lusts and unlawful pleasures, when he had parted with his liberty, and was ready to lose his life for the Lord's sake! And see here the gracious disposition of Paul, who being now in prison and bonds, is not solicitous about himself, doth not write about means to set himself at liberty; but all his care is, that these Ephesians might do nothing which should be a scandal to Christianity, a reproach to the Gospel, that all their life should be a praise and a glory to that calling God had called them with.

That it is the earnest and hearty desire of the faithful Ministers of the Gospel, that all Christians should live such a life, that is worthy and beseeming so excellent a Calling.

There are no sadder objects, then to see a profane, a debauched, an ungodly Christian; to see men profess Christ in words, and in works to deny him; For these things their souls mourn in secret. Because of this, they entreat, beseech and exhort without ceasing: See the like hot affection burning out in Paul to the Thessalonians, 2 Thess. 1. 11. We pray always for you, that our God would count you worthy of his calling. We pray always for you; This we never forget; This is always in our heart, that ye may be a people becoming this glorious calling. And indeed its a most absurd and even loathsome sight, to see a man with the same mouth pray to God, yet to curse, swear and blaspheme; with the same body, to worship God in the Congregations, and to fulfill the lusts of the flesh. Solomon hath two excellent sayings together, Prov. 26. v. 7. and v. 9. The first is, The legs of the lame are not equal, so is the parable in a fools mouth. A fool is the wicked man, and a parable is a grave, holy sentence: Now, saith he, as those that are lame and halt, they show an uncomely inequality in their going, such a deformity there is in a wicked man, that yet hath holy truths in his mouth. The second is, As a thorn goeth up in the hand of a drunkard; so is a parable in the mouth of a fool. The drunkard he feeleth no smart, though a thorn run into his hand. Thus a wicked man, though the obligations of Christianity, and his Baptism be never so piercing and powerful to godliness, yet he feels no efficacy in them.

To open this Doctrine, consider,

First, What it is to walk worthy 〈 in non-Latin alphabet 〉 of this holy calling; and that implieth these things:

First, To do nothing but what is suitable and connatural with this calling. Those actions are worthy such an agent, as are suitable and proper for him. All Agents have their suitable operations; the fire ascends, the stone descends. If therefore the fire should descend and go downwards, it would be against nature, it would argue great violence. Thus the suitable and connatural actions of a Christian are to avoid sin, to walk holily, to be above the world, to keep ourselves unspotted from it. Now if any one that is called a Christian be not thus, he doth unnatural actions. His principles, his obligations are against these things. Oh (Beloved) if men were real Christians, as well as titular, you should see no more profane and ungodly persons amongst us, then venomous and poisonous creatures will be in some countries; It should be even a wonder, a strange thing, that any one should among Christians be found in the way of wickedness: Oh then reflect upon all thy words, all thy actions! Are these suitable? Are these proper? Do these agree with my Baptism, with my profession of Christ? How can I call on Christ, and do the things Christ hateth?

Secondly, The word implieth besides suitableness, a conveniency and decency, to do such things as are comely, that are no reproach or debasement unto our holy profession. Whatsoever things are comely, whatsoever things are pure and just, Phil. 4. 8. If there be any praise, any virtue, think on these things. Its a rule that Tully gives in Moral Offices between man and man, that we should observe the 〈 in non-Latin alphabet 〉 , what is convenient and decent: Though happily Pagans and Heathens, and such who never heard of Christ may glory in all excess of riot, yet this is not decent or becoming a Christian. The Apostle forbids foolish jesting, which is not convenient, Ephes. 5. 4. how much more then thy oaths, thy lusts! Oh how indecent and unbecoming are such words and actions! Though other men might drink wine, yet it was not befitting a Nazarite, who by vow had separated himself to God, promising abstinence from these things; and so though the world lieth in wickedness, and glory in their impieties, yet these things are not for thee to do, who art separated to God. What then shall we think of such persons, who account their oaths a grace to their mouth, who judge strictness and preciseness of walking, the most indecent and ridiculous way? Oh what do such persons think of their Divine Vocation? Hath God called us to uncleanness, to lusts? Where are your consciences? Why do they lie so fast asleep in your breasts, and are not awakened?

Thirdly, The word implieth glory, and an ornament to this heavenly calling, which is more then mere comeliness and decency. Glory is clara notitia, a famous and illustrious manifestation of such godliness in our lives, that thereby all others may honor the Gospel, and love that Christianity, which instruct them in such things. This our Savior meaneth, when he commands, That our light should so shine before men, that others may glorify God for us, Matth. 5. 16. Oh, every Christian is to be like a Star or the Sun in the firmament; as lights in the dark night, so these in the midst of a crooked and perverse people: Oh its a woeful thing to be an offense or a stumbling block to others, and that is, so to live, as that others are more confirmed and encouraged in their wickedness! Look we then upon men's lives, and compare them with their Christian calling, here is no more agreement then with light and darkness: Oh the reproach and scandal they are to Christianity! Salvian a godly Ancient doth excellently describe this, What do Pagans say, when they see Christians live wickedly? They think Christ taught them no better, he instructed them in no more holiness. Christiani sancte vixissent, si Christus sancta docuisset; Christians would have lived holily, if Christ had given them holy commands: Oh blasphemy! Yet thus is the name of Christ blasphemed by thy ungodly life.

Fourthly, The word doth imply a giving the preeminence and excellency to those things that beseem this calling; That we mind this in the first place. Many they attend to keep up their state, their pomp, their pedigree; but the true godly man, he seeketh this in the first place, how he may adorn that holy profession, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , and is properly from that side of the scales or balance that weighs down the other; so it is here: Those things that become this holy calling, that make for the glory of it, they should wiegh down all other thoughts and affections: whatsoever is chief, precious and vigorous in thee, it should go to glorify this heavenly calling. So that this shameth those, who never seriously consider nor meditate, what this Christian profession binds them to; As Nehemiah said, Shall such a man as I flee? He thought it a great dishonor to him, whatsoever it might be to others. And so do thou reflect, Shall such an one as I swear, curse, deal unjustly, be proud and earthly? Oh when thou hast been overcome with such things! say truly to thyself, that which Michal did falsely to David, Thou hast made thyself like one of the vile and base ones of the earth. Thus you have heard what the word 〈 in non-Latin alphabet 〉 worthy doth imply.

Now let us consider, What are those properties or constant actions that will thus become and grace our holy calling. And

First, They walk worthy of this calling, who have heartily and totally left all that former life God hath called them out from, and have no desires to return to that again. By this call God takes us from all those former customary ways of impieties, that we lived in: Were we profane? we are so no more: Were we proud, earthly, unjust? we are so no more. God hath called us from such a wretched and cursed estate of life. Now a man cannot walk in a mere unworthy way of this call, then to desire to return to his former lusts; To think it was better then with us, then now; we had more pleasures, more love in the world, more content and esteem, then since we have followed God thus calling of us: Oh wherein can we show ourselves a people more unworthy of this mercy, then in so doing! As it was with the people of Israel, when God had delivered them out of that place of bondage, and by a mighty hand had wrought wonderful deliverances for them; wherein did they demonstrate their horrible ingratitude more then in this, That they would go back again to Egypt? They prized not the Manna, but thought of their old flesh-pots. Thus its as unsufferable wickedness in any man, whom God hath called from his former lusts, and he begins to desire them again, and to do as he hath done: Oh what is this, but to repent of thy marriage to God! To proclaim to the world, that thou didst find more pleasure and content in lusts, then in the service of God! Remember Lots wife; when God had by a merciful hand pulled her out of Sodom, she looks back and was immediately turned into a pillar of salt. Augustine said, It was to season us; but the Hebrew word for salt, may signify brimstone, or such materials, and so she was punished in some measure like the Sodomites, partaking of their punishments, because she had some compliance with their sins: Oh then consider thyself! Hast thou forsaken all thy former dear lusts? Hast thou bid them all Be gone? Is the very memory of thy former life a shame and a bitterness to thee? Art thou daily blessing God, that he hath given thee eyes to see and an heart to understand thy former life, and that for thousands of worlds, thou wouldst not be the man thou once wert? This is to walk worthy of so holy a calling.

Secondly, Those that walk worthy of this heavenly call, they keep themselves unspotted from the wickedness of the world, they are not conformed to the ways and customs thereof. Thus the Apostle prayeth earnestly, Rom. 12. That they might not be conformed to the world, but transformed in their mind; & true religion is that which keeps a man unspotted from the world, Jam. 1. 28. If God hath called thee out of this dungeon, out of this noisome and filthy place, its for thee to cast off all thy rags, and not to carry about thee so much as the smell thereof. The whole world lieth in wickedness, saith the Apostle; And if ye were of the world, saith Christ to his Disciples, the world would love you. Though the godly are in it, yet not of it. Thou dost therefore then walk in a way beseeming this holy profession, when thy life is singular, and contrary to the world, thou hatest what that loveth, thou lovest what that hateth. Thy thoughts and affections are above these things. As God made the fowls at first out of the waters, but they left them, and fl • e up in the air towards the heavens: So it ought to be with us; though we are born of flesh and blood, and have one being from below, yet we are to soar above. Do not then defile thyself with the pitch here below. Be as the Sun-beams upon the dunghill, that are not polluted by the vapors thereof. Be as those three worthies in this fire, and yet not have thy garments singed.

Thirdly, They are very attentive and diligent to avoid all those ways that may be an active scandal or offense to others. To walk worthy of the Gospel is so to carry ourselves, that others may love it, that we may win others by our life and conversation. Now on the other side, they walk unworthily of it, who give just offense and scandal to others, that are stumbling blocks in other men's ways. This is an heavy sin: our Savior crieth out of a woe to such men, Mat. 18. 7. and saith, It had been better they were thrown into the bottom of the sea with a millstone about their necks. They had better never have been born, that it might be said, There were never such men, then so to harden others in impiety. How unworthy was Judas of that gracious call he had, when by his secret theft and perfidious betraying of Christ, he gave him up to be crucified? What such a man to be found in the number of those that left all and followed Christ! What a scandal was thi •• Those that are tender of God's glory, and of the repute of godliness they dare not do such things as shall make Religion stink in the nostrils of men: Oh they have always a care to that, that that may be well spoken of, may hear well! Indeed there are passive scandals and offenses, such as wicked men take by their own corrupt and malicious hearts, as the Pharisees did at Christ, but those are not to be mattered; such persons do destroy their own selves, and like Serpents they turn everything they eat into poison; but we speak now of those things that give a just offense, that are not justifiable and warrantable. These things, those that desire to adorn religion will abstain from. If Augustus said, That an Emperor was not only to be free from crimes, but also from the suspicion of them; How much more should Christians, who are commanded to abstain from all appearance of evil? 1 Thess. 5. 22.

Fourthly, They that walk worthy of his calling, they are endued with magnanimous and high resolutions suitable thereunto. They are said to be born of God; Fortes creantur fortibus. They resemble their father of whom they are born; Doth earthly greatness and nobility make men put themselves in a different behavior and deportment from those that are of an inferior breed? we say, Such a man showeth his breeding, he is a Gentleman every inch of him; How much rather may we say, Such a man showeth his Christianity, He is a Christian in every particular, you may know who is his father, he scorneth to debase himself by sin? yet many men think the only gallantry in the world lieth in the beastly pleasures of the flesh; Thus while they think themselves more then other men, they make themselves worse then the very beasts. Remember thy Christianity, and that will raise up thy heart to things that are indeed glorious and excellent; to mortify thy passions, to conquer thy lusts, to have fellowship and communion with God in holy duties, to be above the allurements or discouragements of the world, to fear nothing but sin; these are magnanimous and generous things, and such only they do, who walk worthy of this calling.

Lastly, They walk worthy, who abound in the graces following this verse: For the Apostle of all other duties, instanceth in lowliness and meekness of mind, with all longsuffering and forbearance. Lowlinesse of mind is that humility of heart, whereby we give all to God's grace, and take nothing to ourselves, Praise is comely for the upright. Nothing but grace, grace should come out of the mouth that is thus graciously called by God. Thus Paul often breatheth out the praises of the riches of God's grace and longsuffering, with much patience entreating and exhorting others to come out of their dangerous estate they are in. They consider how much patience God and good men shown to them, how often they were rebellious and refractory, yet God did not leave them. And certainly this is a very great grace, not to be wearied out, but still importuning those that gainsay, if God may yet give them grace to repent.

Use of Examination: Bring we ourselves to these trials and touchstones. Is all our calling thus holy? Is Christianity thus obliging unto all purity and godliness? Oh then let the greater part of men amongst us be ashamed, and full of confusion! Whose zeal must not burn like fire to see the reproach and scandal to Christianity by the lives of those, who call themselves Christians, but indeed are not? They have a name that they live, but are really dead. Doth your Christian religion teach you to lie, swear, and live in all carnal jollity? Doth the Scripture, doth Christ teach you no better things? Let the heavens blush, and the earth tremble to hear and see, what is done among those, who yet profess the faith of Christ: Oh either lay aside such titles, or lay aside those ungodly practices! Thou art bound to thy good and godly behavior, its not for sheep to lie and wallow in the mire like swine; its not for flowers to smell like weeds; not for the myrtle trees to become like the brambles; How long shall these things sound in your ears, and yet the Lord not give you understanding rightly to apply them? Cry out of yourselves as unsavory salt; stand aloof off as unclean Lepers, unworthy that God or good men should own you.

Use 2. To the godly: Let this be a go • d in their side, let not the same sins and infirmities be in them, as in men of the world: Art thou proud, earthly, passionate, discontented? say, How am I become thus like a beast, I forget myself, I forget my holy calling.

SERMON CXIV.

THe Apostle having in the former part of the Chapter, spoken of glorious encouragements in the way to heaven, at the 13 Verse, he presseth to an exact and accurate diligence in the exercise of grace, which is emphatically expressed by that metaphorical phrase, Girdup the loins of your mind: The body girt, is more expedite and prepared for any work, and so is the mind. In the 14 Verse he amplifieth this duty; first, Comparatively, As obedient children: This showeth the inward willingness and readiness that should be in them to all acts of obedience; as also, the evangelical and filial motive to draw them out. Secondly, This is pressed negatively, Not fashioning yourselves, &c. You see what it is to be men and women of the best fashion; viz. Such as do not conform to those lusts and sins that the world doth lie in: And that 2. Is positively commanded, But be ye holy; where you have the duty enjoined, Be ye holy: There are four words commonly used for this holiness, sometimes 〈 in non-Latin alphabet 〉 , sometimes 〈 in non-Latin alphabet 〉 , sometimes 〈 in non-Latin alphabet 〉 , and most commonly 〈 in non-Latin alphabet 〉 . Whether this word came of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 without earth, or of 〈 in non-Latin alphabet 〉 , because holiness deserveth all reverence and veneration, I shall not much regard; this is certain, it doth imply a choice and sublime frame of soul, whereby we are carried out in reference to God in all our actions. 2. There is the extent of this duty, In all manner of conversation: Here this is considerable, that men may demonstrate some holiness in some particular acts, and in some channels, but not in all manner of conversation. 3. Here is the exemplary cause, after which we are to be conformable, As he that hath called you is holy. 4 There is an argument confirming it by authority from Scripture, Because it is written, Be ye holy, for I am holy: That is written many times, to raise up our thoughts in godliness, not to propound any men, no not the most holy that are, but God himself: Now the Apostle doth not mean an equality; for how can a drop be equal to the sea? or a spark to the Sun? but only of similitude and proportionable imitation, as is more particularly to be shown. Observe,

That persons called, ought to be holy, even as God who calleth them is most holy.

This very consideration should work an heavenly metamorphosis and change, who and what is that God who calleth me, should the soul say; God who made me after his own image at first, doth still require the reparation of it in my life: Of all the attributes the Angels selected to glorify God with, this was that they pitched on, Holy, holy, holy, Isa. 6. and certainly, of all things remarkable and considerable in thee, this should be thy chief, Holy: Thou art wise, but holy; thou art rich, but holy; this is the Diamond in the Jewel.

To illustrate this point, consider,

First, What this holiness is, and that is in these things:

First, An inward rectitude of all the parts and faculties of the soul, whereby they are employed and improved for holy ends: Holiness is not a particular grace, or a particular healing of some disease in the soul, but it is an universal medicine applied to all the soars of the soul, and if it doth not perfectly cure and heal all the disease, yet it doth for the main: So that this holiness is nothing but the sound and right temperament of the soul, whereby it is enabled in mind, will and affection, yea, the whole man to be carried out towards God; therefore this holiness is called The image of God; and we know, an image is not an hand, or a leg, but a full delineation in all the parts thereof; when therefore we are commanded thus to be holy, we are to look to holiness in the fountain, to holiness in the root; even as God is not only holy in actions, and in all his works he doth, but in his essence and nature also: So that although all thy actions have never such a show of holiness and outward splendor, yet if not flowing from this inward image, they are but guilded Sepulchers, and like the ashes of Sodom.

Secondly, This holiness is a pure and unmixed disposition of soul, from anything that may soil and debase it: So some make the word 〈 in non-Latin alphabet 〉 , that is, without any terrene or earthly mixture; for as everything is debased, when it is mixed with that which is of an inferior nature to it; as lead with silver, water with wine: So it is here, when the soul of man which was made for the enjoyment of God, and communion with him, is bowed down to earthly things, and mingleth itself with them, then it becometh base and degenerate. Now the soul may admit of a twofold mixture, both which makes it unholy:

First: With the lusts of sin, and the beastly pleasures of the flesh; and this is the deepest pollution, as if the Sun should become a dunghill; and therefore wicked men are compared to Dogs, licking up their vomit, and Swine wallowing in their mire, 2 Pet. 2. 22. Oh therefore remember, when thou hast been committing any gross sin, thou hast made thyself like dirt and dung, thou hast made thyself like a loathsome Toad, God abhorreth thee, and were thy eyes opened, thou wouldst be abominable in thy own eyes, thou wouldst not endure thyself, but cry out with David, Wash me thoroughly, and I shall be clean. Psal. 51. Or

Secondly, A defiling mixture may be by the inordinate and immoderate affections of a man, even to lawful things; even as the waters that overflow the banks, they get soil and filth by that means: So those affections that are carried out beyond their limits, in over-loving, in over-grieving, in over-desiring, they debase and make unholy. Hence Esau is called A profane person, Heb. 12. 16. why? we read not of his gross, vicious, beastly sins, but because be had a low and undervaluing esteem of heavenly things, of that birth-right he sold: So then, thou art an unholy and a profane man, though free from thy gross sins, if thy thoughts, thy esteem about holy and heavenly things be low and careless: Thou hadst rather have, as he said, Guttam vini, then cadum mentis, a drop of pleasure, then an whole vessel of heavenly wisdom, this argueth thou art unholy. Holiness lieth in the spiritual dieting and moderating of all thy affections to worldly comforts: He that marrieth, as if he married not; he that buyeth, as if he bought not, 1 Cor. 7. In all our estates and conditions, we are to cut off those luxuriant branches, we are to put bounds to them, as God to the sea, Hitherto thou shalt go and no further.

Thirdly, Holiness is mainly seen in referring all unto God by pure and upright intentions. The Pharisees holiness, though so dazzling in the eyes of the world, was no holiness, because they did all to be seen of men: This makes all the civil and admirable actions of the Romans, and other Heathens, to be no holy actions, but splendida peccata, because it was vain glory, or at least, the love of their Country, that put them upon the accomplishment of such actions; so that the greatest part of holiness is invisible, lieth much in eying at the true aim we ought to shoot at. Jehu in all those wonderful Reformations he made in the Church and State of Israel, yet was not in the number of the holy Kings, because his ends were selfish, worldly, and vain glorious. Look then thy intentions fall not short of that ultimate end, the glory of God, and this prove a dead fly in the box of thy ointment.

Fourthly, Holiness lieth in bearing up the heart in all kind of duties, with such heavenly and sublime motives, that flesh and blood can no ways attain unto: Holiness is a power above all refined natural abilities: Thus faith is an holy grace, because it beareth up the heart with a promise, with the word of God, when all natural reason and hopes are against it; and so he can rebuke those strong winds and tempests of unbelief and discouragement, which natural strength could never do: So to love God in adversities, not to mutter or repine at him, though his hand be heavy on thee, yet thou hast no hard thoughts about him, but he is as good and as gracious a God in thy apprehension as ever: Here is iron swimming, here are the rivers of Jordan running back, here is holiness exalted above nature; so likewise to rejoice in tribulations, to triumph over all troubles; to find honey in the dead carcass of the Lyon, to get bread out of stones; this is the work of holiness. And lastly, patience and forbearance to men that hate us, love and pity to those that cruelly persecute us: Thus holiness teacheth, but the nature of man kicketh against all these things.

Fifthly, Holiness is in the dedicating of ourselves wholly unto the Lord; that we are no more our own, much less the worlds or Satan's: Thus there were holy vessels, and an holy Temple, because altogether separated unto God, and might not be employed unto any common use: Thus the persons that are holy, Are made the Temples of the Holy Ghost, 1 Cor. 3. they may not touch any unclean thing. Oh what a strong obligation is this, to depart from all evil and wicked company! To whom wert thou given up? Hast thou not parted with self? and art not thou given to God? Be then as the Temple, let no unclean thoughts or affections pass through thee.

Sixthly, A necessary Concomitant of this holiness, is a reverence and awe it breeds in the consciences, even of those who yet hate it: As the image of God put in man, made him have dominion over the beasts of the earth; so this holy image of God breeds an awe, a fear even in wicked men: Thus 〈 in non-Latin alphabet 〉 is of 〈 in non-Latin alphabet 〉 ; and hence Herod, though a King, yet feared John, because he was a righteous and holy man, Mat. 6. 20. This holiness is called by Peter 〈 in non-Latin alphabet 〉 , A Divine nature, 2 Pet. 1. 4. and certainly, as the Sun makes a glorious dazzling upon the eyes of men; so doth holiness, powerfully expressed, make a throne in the hearts of the ungodly, convincing and overawing them: Though therefore outwardly they may deride and oppose the practice of holiness, yet in their consciences they count such happy, and wish their souls might be in the same condition with such men's.

We come in the next place, to the extent of this duty, In all manner of conversation: And

First, It must be in our conversation, 〈 in non-Latin alphabet 〉 . Now a man's conversation is not some few acts, or some few times to be holily affected, but constantly and customarily. Our conversation is in heaven, saith the Apostle, Phil. 3. 20. and its called a godly man's way, wherein he walketh; so that unless holiness be thy main business, unless Religion be thy chief employment, thou art not yet holy, thy way is not an holy way, though there may be some occasional holy action; neither is thy conversation an holy conversation, though there may seem to be some holy fits: Oh this is greatly to be attended unto, for some men's holiness is like the morning dew, or like the ebbings and flowings of the sea; its by way of a transient passion, not as a permanent principle within them; its a Land-flood that makes a great noise, its not a constant spring.

Secondly, It must be holiness in all manner of conversation:

First, There must be all holiness subjective, that is, all the parts and faculties of soul and body must have their peculiar holiness; the mind holy, thoughts holy, meditations holy, the will holy, desires holy, and holy choices, the affections holy, holy love, holy anger, holy grief, holy fear; the memory an holy treasury to retain holy directions and instructions: Thus a man's soul must be like that part of the Temple, Sanctum Sanctorum, The holiest of holies; the body likewise, that is to be holy instrumentally, holy eyes, holy hands, and holy tongues, holy words, holy actions, holy gestures: That as the Prophet Zechariah prophesieth, upon the horses bells there should be written, Holiness to the Lord, Zech. 14. 21. so here upon the whole man shall be written, Holiness to the Lord; and the meaning of that prophesy is, That he who is holy, shall be in every respect holy; as Paul prayeth, I pray God ye be sanctified throughout, both in spirit, soul, and body, 1 Thess. 5. 23.

Secondly, This must be all holiness objective, in respect of the object: Our actions must be holy in reference to God and man: I exercise myself, saith Paul, Acts 24 16. there was his conversation; to keep a good conscience towards God and man, there was the extent to every object; for although all holiness doth immediately refer to God, yet when we do the duties of justice, righteousness and charity towards man, because God commands, and out of love to him, then these just and righteous actions, are likewise holy actions, because of the consideration of God that draweth out the soul: So that we may make our very eating, drinking, and lawful refreshments, holy actions, when a motive from God doth put us upon them.

Thirdly, We are in our conversation to put forth all holiness, in respect of the degrees of it: We are to endeavor, and to hunger and thirst after all the degrees of holiness; if there be better believing in God, better heavenly mindedness, more love to God then ever yet we have attained, this we are to press forward to; as Paul, who was exalted to so high a degree of holiness, yet he forgets all behind, and pursueth that before, Phil. 3. as if he were but beginning to be godly; and hence the godly are said, To hunger and thirst after righteousness, Mat. 5. Alexander wept when he heard a Philosopher arguing there were more worlds then one, when he had not yet conquered one: And thus when thou hearest the word of God requiring such a perfect holiness, such a pure exercise of graces, thou mayest weep to see the dross, the defects and weaknesses that are in thee; yet take heed thou doest not reject thy holiness as none at all, because it may be better; for perfection and fullness is not in this life, still here is something wanting, but our prayers and endeavors should be after perfection.

Fourthly, We are to put forth all the parts and kinds of godliness in our conversation: Holiness is a chain, and we must not break one link: Add to faith, virtue, and to virtue temperance, &c. 2 Pet. 1. 6. To be holy in some things, and not in others, is to be holy in nothing: Holiness is universal, it comes in with no buts, no ifs or ands, no exceptions; but as the word of God is universal, and the rule is universal, so is his holiness: Oh its this partial holiness, this holiness in some pittances, that makes such a reproach to Religion: Holiness will no more swear then lie, or lie then swear; Holiness will no more deal unjustly, then leave off praying and holy duties; if any do so, the Scripture makes not such holy: Oh therefore be sure to study the extent and largeness of holiness. Do I show forth all holiness? The Apostle bids us pray, that under Magistrates we might live in all godliness: There is some holiness, some godliness many times the world will suffer, but not all: And none would think how false and guilful their hearts are, how much they are to seek for some kind of godliness, when they are put to it.

Lastly, We are to show holiness at all times in our conversations: There is no hour, no moment, wherein thou canst say, Now I may not be holy, now its not required I should be holy: So that as wicked men, the imaginations of the thoughts of their hearts are only evil, and that continually; so should ours be holy, and that continually: This is our duty, though in this life it cannot be fully practiced.

In the third place, consider, The example of our holiness; and that is, As God is holy: Not that we can be infinitely holy, and essentially holy, as he is; but to imitate him: So that we must not take the world for a rule of holiness, but God; and we are not required to be Omnipotent as he is, Mighty as he is, but holy as he is. Now the grounds of this are:

First, It behooveth a father and a son to be of the same nature: A man doth not beget a beast of another nature, but a child of the same being: Thus the Apostle, As obedient children; and hence they are said to Be born of God: How then can ye call God father, who have not the likeness of his nature? Is there such sin and impurity in God, as in thee? Oh tremble at such things! God's eyes are purer then to behold iniquity; so let thine be.

Secondly, Love to God, will put a man upon the immitation of him whom we love: So that similitude, as it is a cause, so its an effect of love; that as you see fire assimilates everything into its own nature, it turneth everything to fire; so love to God, and delight in him, that makes us wholly to become like him. A man that liveth under the torrid Zone, gets a color from the sun, which shineth so hot upon him.

Thirdly, He must needs be holy, because else we are not prepared for any communion or fellowship with God: Herein lieth the happiness of a godly man, that he hath fellowship with God, that he enjoyeth his presence, that he seeth his face, as you may see it represented in the Canticles: Now how can this be, when a man is profane and unholy? Christ speaks there of his heavenly love, and spiritual embracements, and how can this be to a soul that is loathsome and uncomely through sin? God speaks by the Prophet, of the abominable and vile condition of the Church of Israel in her sin, wallowing in her blood, Ezek. 16. 6. and till he put on comely ornaments on her, she was no fit object of love: Follow holiness; without which no man shall see, enjoy God, Heb. 12. 14. As the eye distempered with diseased humors, cannot comfortably behold the sun, so neither can the soul, debased through sin, behold the favor of God; yea, as the soul is not fit for such communion, so the presence and purity of God, if it should draw near, would be an heavy burden to a wicked man. Heaven itself, and enjoyment of God, is no suitable or welcome mercy to a wicked heart: So far as the notion of safety and deliverance from hell is in heaven, they can be glad of it; but take the positive part of heaven, which is indeed the heaven; viz. Enjoyment of God, and delighting in him, a wicked man can no more agree with it, then soar eyes do abide the dazzling sun.

Let us make Application of the point. And

First, Of Instruction: Is holiness thus necessarily required of everyone called by God, because he is holy? then to be sure do not mistake what true holiness is; for if thou err about that, thy destruction is irrecoverable, who can help it? Therefore to know what it is, study and peruse the Scripture: Oh what an exact, sublime, and accurate thing is that represented to be! Will no less serve then an holiness in some degree (though with vast disproportion) like that of God? What shame, what trembling should this work in us? Thou judgest of holiness according to the principles of the world; and they, when a man is less wicked, call it holiness; if there be worse men in the world, then they bless themselves. As in an Hospital, the man that is less diseased then others, he is judged healthful and strong: This undoeth you, holiness and godliness is made a less and more easy business, then the Scripture describeth.

Use 2. Of Terror and Woe to those called persons, who deride, oppose and malice holiness: Oh that the earth should bear, and the Sun shine upon such incarnate devils! Wheresoever there is the power of holiness, there all their venom is vented; Who would think that men called by so holy a God, should deride holiness? That men convinced by an holy Spirit, should mock at holiness? That men who read an holy Bible, who have an holy profession, should thus be turned into Serpents, and no men? This is not to be holy as God is holy, but malicious and envious as the devil is.

3. Of Exhortation to you who are indeed holy for the main, grow in this, be more quickened in it. The Apostle speaks to these that were already holy. Holiness is a large field, an high hill, thou art but at the very bottom. Alas, how much stronger might thy faith be? How much more mortified might thy affections be? Is holiness suitable, connatural, constant and permanent in thee? and certainly this is more to be looked at, then all outward mercies, riches, honors, earthly greatness; for this only hath the promise of eternal life, and this present life. Thou mayest be rich, but damned; wise and learned, but d ••• n • d; but not holy and damned: Oh there is no comfortable living an hour, a moment without this holiness! And then to increase and preserve it:

First, Cherish and entertain the holy Spirit, this is peculiarly called holy, because it works holiness; grieve it not then by committing known sins, or by lazy and sluggish walking.

Secondly, Prize the Ordinances, the Ministry and preaching of the Word; men grow loose and cold when they leave this fire.

Thirdly, Consider the nature of holiness is such, that the more we have, the more hunger and thirst there should be after it.

SERMON CXV.

THe Apostle Peter concludes his Epistle with a Petition in this verse, and a doxology in the next. In the Petition we have these parts:

First, The Object to whom this Petition is addressed, viz. God, described by a glorious property suitable to the matter of the prayer, The God of all grace; he was to pray for grace, and therefore mentioneth the fountain of grace. This is of great consolation, the people of God want more and more grace, and God is clothed with all-sufficiency: if you want it, you know where to be supplied.

Secondly, God is described by a gracious effect of this grace, Who hath called us: This fountain was not sealed up, but diffuseth itself.

The term to which, of this grace, described in its nature to be Glory. Believers should lift up their heads at the very hearing of this: and there is the adjunct of it, eternal glory.

Fourthly, There is the meritorious cause of this grace, By Christ Jesus.

Fifthly, The matter prayed for, which is in the accumulation of many words together, Make you perfect, stablish, strengthen, settle you. Some do curiously inquire after a difference between everyone of these: but I take them to be nothing but the vehement and holy Oratory of Paul affectionately expressing himself in his prayer for them, and they are most of them metaphorical words from the Artificer, who is careful to settle and establish his building. Now by the matter prayed for, viz. further perfection and establishment in grace, we may see even the best godly men, do need further addition and strengthening in grace. As he cried out, O me nunquam sapientem, so mayest thou, O me nunquam pium, still there is a further degree in every grace to be obtained. There is imperfection, and there must be continual correcting; but this is not the matter I intend, I come therefore to my purposed subject in this Text; and that is the term to which, of God's gracious effect mentioned in the Text, Who hath called us to eternal glory; That which the eye hath not seen, nor hath it entered into the heart of man to conceive; that we are now to treat of, or rather to stammer about, viz. that infinite and everlasting glory which God calls wretched sinners, but repenting and believing unto. He hath called us into it: This showeth how close and intimate that fruition is we have of this glory. It may never trouble a man to part with his beloved lusts and sins, which are but for a moment, for this eternal glory; it is to part with dirt and dung to have gold and precious stones.

For the further opening of this you must know there is a twofold end of God's calling us, the near and proxim one, and that is, Repentance and Faith: So the first thing God calls wicked and sinful men unto, is truly to repent of their sin, and steadfastly to believe in him; But secondly, There is the remote and further end, which is Salvation and Eternal Glory. Of this we are to speak at this time.

God calls sinners repenting and believing, to no less then infinite and eternal Glory.

This point certainly may much affect you; for did the Devil think by showing the glory of the world to tempt Christ to worship him? and shall not we by the discovery of this heavenly glory, make you fall down and worship, and obey God who hath promised to give this unto all those that do so to him? There is a parallel place, 1 Thess. 2. 12. Who hath called us unto his kingdom and glory. What unspeakable condescension is this, that God should take us, and put us into a communion with him of kingdom and glory, to set us upon thrones next to Christ and him, yet the Scripture doth frequently insist on this glory that God intends to put on those that obey his calling. To open this, if they were so many days to purify and prepare themselves for hearing the Law, which was a ministration of death, and there was such glory on Moses his face in the delivering of it, that the people could not steadfastly behold him: Certainly there ought to be more cleansing and preparing of the soul to receive the Doctrine of this Gospel-glory. We can only show you the back-parts of it, for we cannot comprehend it in all its fullness, no more then a little shell can hold the Ocean.

We shall first speak of the Nature of this Glory, and then the Properties. And

First, The Nature of it is seen in discovering the object to be enjoyed by us to all eternity, and that is God himself, the perfect, universal and sufficient good. Our glory is in this, that we enjoy God to all eternity, who is the inexhausted sea of all heavenly happiness. See how David doth triumph in that enjoyment he hath of God in this life, which yet is but the cluster of grapes to that heavenly Canaan. Whom have I in heaven but thee, and whom in earth but thee? Psal. 73. 25. And in other places, The Lord is my portion and my inheritance. So then, if God enjoyed by faith do give so great a blessedness to the soul in this life, how much more when he is enjoyed by immediate vision? This the Scripture calls, Seeing of God face to face, 1 Cor. 13. 12. So then, herein lieth this unspeakable glory, that whatsoever goodness, excellency, fullness and blessedness is in God, the same is communicated unto the glorified Saint according to its capacity. Deus meus & omnia, said he: but this will be much more in Heaven, where not only our sinful, but our animal lives will be ended; Then shall we be with the Lord forever, said Paul, that is spoken, as the complete perfection of all happiness.

Secondly, This glory which may be called formal or subjective, as the former objective, lieth in the intellective and affective part of a man closing with, and enjoying of God. When we say we are made glorious by enjoying of God, the meaning is, the intellective and affective parts of the soul are wholly fixed upon him to their utmost desire and capacity; for the glory of a man must consist in his rational part, his understanding, will and affections, which are the best faculties, must be united to the best good, in the best manner. And

First, For the intellectual or knowing part of a man, its plain there can be nothing of this happiness, if that be not present. For as of an unknown thing there can be no desire, so neither any love or delight: and the more clear and intuitive this knowledge is, the more is our glory. Now the Scripture speaks, that we shall then see him face to face, not as in a glass, 1 Cor. 13. 12. We shall know him even as we are known of him; and our glory is expressed in this phrase To see God. So then, herein will our blessedness and glory be, that we shall fully and clearly know and behold all the excellency that is in God, all the objects and motives of love and delight. That as the bodily eye descrying the pulchritude of a sensible object, presently kindles love in the heart, Ut vidi perii; So it is here, The soul of a man glorified, beholding all the admirable loveliness and excellency in God, that holy and pure nature of his, those gracious and free acts of his love to us, is hereupon set on fire, and made glorious; That which the Apostle prayeth for us here to attain, will then be completed, To know the breadth, and length, and depth of the love of Christ Jesus, Ephes. 3. 18.

Again, This glory lieth in the affective part of the soul, whereby it takes infinite complacency and delight in God, who is thus made known; and certainly, if good be the object of the will and love, then God being infinitely, universally and in an unlimited manner good; the will and affections of a man must needs be drawn out to the full.

Thirdly, That the soul of a man can thus gloriously enjoy God, its necessary that all the filth and loathsome spots of sin should be wholly cleansed away: For as long as there is any relique of this noisomnesse, as it is not fit or suitable for such a glorious object, as God is; so neither hath it complete and full glory itself. The blood of Christ was shed, that we might be without spot or wrinkle, or any such thing; but this loveliness cannot be obtained in this life. Its true, Christ in those spiritual Songs of Solomon, calls his Church, His Love, his Fair, his undefiled One, that she is altogether Lovely, but that is merely because of the lovely Ornaments, and Excellency Christ put upon Her. But in Heaven this Lovelinesse will be inherent, she will have all this Glory inexistent, not imputed: Oh then what Tongue can express the gloriousness of such a condition, when there shall not be the least imperfection, or defect in thy Grace, thy Love perfect Love, thy Delight in God a full and perfect Delight! Paul in Heaven doth no longer complain, When I would do good, evil is present with me, Rom. 7. No, his heart is as godly and as holy as he can desire. This then is the glory that the called ones of God should breath after; when will the time come that all my spots and blemishes will be done away? I am as yet ashamed to see so much dross and filth in myself; I blush because of my nakedness; but the day is coming, when all things that are imperfect will be done away. This should exceedingly support them for the present in their conflicts and combats with sin: Oh what shall they do! Their hearts suffer violence within them, they are loathsome beasts in their own eyes; they do not love to see themselves in the pure Glass of God's Word. Well, comfort thyself, the time is coming, thy Graces will be made perfect, thy Soul will be glorified with all fullness, not the least spot or blemish in it.

Fourthly, This Glory will be in the enlarging and extending of all the faculties of the Soul to partake of God: For God being infinite, and the Soul of a limited and finite Nature, hath no proportion till God raise and elevate it up to that which of itself it could not do. Hence the very Soul of an Infant dying a member of Christ, and glorified in Heaven, is stretched out to an actual capacity for the full enjoying of God. The Apostle Hebr. 12. calls them The spirits of just men made perfect. So that God doth widen and enlarge the Soul of a man, whereby it doth partake of God, and hath communion with him in a more powerful and transcendent manner, then of itself it could have.

Fifthly, This Glory doth not only stay on the Soul, but reacheth to the body also. Which the Scripture 1 Cor. 15. and in other places doth often speak of, Our vile bodies shall be made glorious bodies; That as the Artificer by his Art out of earth can make curious and resplendent glasses, so God much more out of the dust of our bodies, will make immortal, incorruptible and even spiritual bodies, as the Apostle calls them. The glory of our bodies is, First in the perfection of them; all the Defects, Imperfections, Deformities will then be quite removed. Secondly, In impassibility, there will be no pains, no Diseases, no bodily Grief, no Passion from, or suffering of, any offensive object. Thirdly, In Immortality, it will be no more mortal, no more subject to fears and pains of Death. And lastly, In Agility, in quick Motions, We shall be snatched up into the Clouds, and be there with the Lord forever: Oh who can believe that this vile house of clay shall ever be made such a golden Palace! who can ever think that so much glory should be put upon such vessels of dishonor and infirmities?

Sixthly, This Glory is not only thus real and inherent, but it is also manifested and revealed Glory in the eyes of others; For Glory is properly illustris & clara notitia, the knowledge and favor of an excellency, the manifestation of it to others; and thus the glory of called persons will be a known manifested Glory. It will be seen by the eyes of the whole world, God will put the Robes and Crown of Glory upon them, in the midst of all persons at the Day of Judgment; Lo these are the persons whom I have thus honored, the Angels they will bear witness of it; The Devils and wicked men condemned, they shall see it and gnash their teeth. Those men whom we scorned, derided, opposed, how doth God honor them? So then, God will hereafter put such visible glory upon his people, that all the world shall be witnesses of it; As yet it doth not appear, saith the Apostle, 1 Joh. 3. 2. but it shall be made manifest. That as precious jewels have that naturally which covers their excellency, and the choice gold lieth in the earth, and at first showeth not its full luster, till by Art made so: So the godly who in this present life are despicable and uncomely by their weaknesses, by their afflictions, by the outward meanness of their Condition, will hereafter have all these rags pulled off, and the day of their glorious Coronation will appear. This is for the Nature of their Glory, and for the Adjuncts and Properties of it they are admirable.

First, Its eternal Glory, it abideth forever and ever. All the greatest outward Glory and Pomp, is but like the burning of the Torch, Sic transit gloria mundi, but there needs no M • mento te hominem esse, Then shall we be with the Lord forever: Oh that phrase For ever should astonish us, What is forever? What is eternal glory? After thou hast sat down and thought, and thought still; Eternity is above thy thoughts. The fear of death is like Jonah 's Gourd that eateth up all our outward Glory. You are but glorious Gloe-worms that shine for a night; but glorious Flowers that presently fade: Give me any worldly glory, of which you can say, it is eternal, that it is forever; yea men of the greatest glory in this world have found it to be like a shadow, the longest before the night come upon them. King Solomon in all his glory was not above a Lily, and a Lilies glory endureth but for a day, when cropped from its root. The Scripture saith, Act. 24. 23. Agrippa and his wife came to the Court of Judicatory with great pomp, 〈 in non-Latin alphabet 〉 , it was a great fancy that presently passeth away.

Secondly, This Glory is spiritual and heavenly as well as visible. The glory of the body is indeed visible, and Heaven is a glorious visible place, but yet that which is the greatest glory is spiritual, the soul made holy and perfect; God who is the object of our glory is invisible; and although it be disputed, yet many conclude, that God is not seen with the bodily eye there, only Christ because of his human nature is; So then, the greatest part of this glory is spiritual and holy. And thus it is far above the glory of the world, which is in outward sensible objects, that tend only to a bodily and carnal delight. If the Queen of Sh • ba was so overwhelmed to see the external glory and pomp of Solomon, How can we be able to bear all that heavenly glory?

Thirdly, This Glory is sound and solid, it is that which hath a true bottom • Paul calls it, The eternal weight of Glory; and the Hebrew word for Glory signifieth weight: So that the glory of believers is substantial and real, it will inwardly and deeply possess the whole man: whereas if you look upon the outward glory of the world, its but a puff, a bladder, an empty nothing. This is a true solid glory, which is accepted of by God, to which he giveth his witness, that it is true; What is it to have glory among men, and to be abominable before God? What is it for a while to have external pomp in this world, and then God to raise thee out of the dust to everlasting contempt and reproach? Thou gloriest in thy wealth, in thy beauty, in thy honors, but what is this to the glory in Heaven?

Lastly, This is an universal and entire glory. There is nothing of glory • o be desired which is not here; In the world all their glory hath some gall or other to bitter it. Haman had much outward glory, yet because crossed in his ambition about Mord • chai, all his glory did him no good; Solomon that made it his business to have all external happiness, yet found a vexation and vanity in it. No worldly glory did ever satisfy a man, no more then the air or the wind will an hungry stomach: yet this heavenly glory is so perfect and complete, that there is nothing to mar it, to corrupt it; and it hath this admirable effect that it doth wholly satisfy the desire, and yet excites it to desire it more: they desire no other happiness, no other glory, they are in their center, yet they are never wearied, as they were of the Manna; but this glory is as admirable, as ravishing, as ever it was at the first moment they enjoyed it. This may be greatly improved practically.

Use. What good reason is there for every sinner called by God's grace to part with any lust or sin, though never so profitable, so pleasant, so delightful; for what is that sin thou art so ende •• ed unto? Is it comparable to this eternal glory? Oh the madness and folly o • men! Sin and the devil, they call by their lusts to eternal horror and torment, and men readily obey; but God calls to eternal glory, and they stop the ear. Hear, O heavens, and be astonished, O earth! wicked men do not believe or consider these things, or else the matter is so evident that it needs no deliberation, no dispute; for what is the chaff to the wheat, dross to gold, gall to honey? Do then wicked men know what they do? These lusts are dear lusts to thee, they will deprive thee of this eternal glory, they will hinder thee of all this happiness, and yet thou imbracest them.

Use 2. Of Instruction. How sad a thing it is to be moved to any good action out of human and vain-glory, when yet this solid eternal glory doth not affect thee. What is more ordinary, though nothing scarce more abominable; you shall have men to get glory and repute in the world, be diligent in the external profession of religion, when the true glory of God doth not at all move them; The Pharisees they prayed, they gave alms; why? out of vain-glory to have repute with men. Thus its said of some that believed, but would not confess Christ, that they loved the glory of men more then of God, Joh. 2. Oh let this meditation make thee even a loathsome beast in thy own eyes; Shall I pray, preach, have religious conference, give alms, do justly, that men may praise me, that I may be exalted with human glory, and neglect that eternal glory which we ought principally to seek after?

Use 3. Are people called out of their sins, and endued with grace to partake of this eternal weight of glory? then what vanity is it to glory in any earthly thing, and yet to want this? Thou gloriest in thy birth, in thy prosperity, in thy outward greatness: but oh miserable wretch, if destitute of this eternal glory. Oh say, Its not for me to hold up my head, to go proudly, to fare deliciously every day, but rather to throw myself in the dust and tumble upon the ground, and to cry out, Oh me miserable sinner, worse then beasts, undone forever, till God fit me for this glory! Do not then glory in thy rich apparel, for that is but the excrement of an unreasonable creature; not in thy beauty that is the spoil of time and years; not in thy riches, they are winged birds that quickly fly away: No not in anything, but in grace and the knowledge of God, which is accompanied with everlasting glory.

Use 4. Of Comfort unto the godly, who though despised, contemned, vilified and rejected as the off-scouring of the world, yet are sure to inherit eternal glory: Oh this should sweeten every affliction! this should make every bitter •• ll to be swallowed down! Doth not the Apostle bear up himself with this? We account not these light afflictions, which are but for a moment, comparable to that eternal weight of glory? See how he lessens his afflictions, they are but light ones, but the glory to come is weighty and eternal; Could the people of God live in a lively faith of this, make these things real to them, they would be above the fear of any outward loss, or the love of any unlawful advantage. He that hath the Sun needs not the star, or the Ocean, a drop.

SERMON CXVI.

THe Apostle at the fifth verse, mentioneth a chain of graces, which every Christian must keep linked together: They are like so many flowers to make up a Garland that every believer is to wear; and to this purpose he suggests divers arguments. The first is, that then they will not be barren in the knowledge of Christ: Christianity without these graces is like the figtre • without fruit, it deserveth a perpetual curse from Christ. Look not to leaves or blossoms, but to fruit. Secondly, He that hath the title of a Believer, but wants these graces, he is blind, and cannot see afar off. 〈 in non-Latin alphabet 〉 , some derive it from 〈 in non-Latin alphabet 〉 Mouls, or earth-mice, that can see nothing, though in the open light: Others from shutting the eye, and so purblind men are said 〈 in non-Latin alphabet 〉 , who see things that are near, but not afar off. Though some say 〈 in non-Latin alphabet 〉 is not lusciosus, but 〈 in non-Latin alphabet 〉 . Thus wicked men have knowledge about the objects that are present to sense, but the matters of faith, which are more remote, they cannot discern. Now here may seem a contradiction by the Apostle, He is blind and cannot see afar off: For if he be blind he cannot see, neither near or afar off. Some therefore make these later words a correction to the former, He is blind, at least he cannot see things that are afar; if he be not blind, he hath a dim sight. But without any straying, we may thus interpret the Apostle, He is blind, viz. absolutely in respect of heavenly things, and although he can see those objects that are obvious to sense, viz. all earthly things, yet he hath no perceiving about heavenly things. And indeed its very sad to consider how many are eagle-eyed in the matters of the world, and very blind moles in heavenly things. The third argument is from the ingratitude such men are guilty of: They have forgotten they were purged from their old sins; when they undertook the profession of faith in Christ, and were baptized, there was Sacramentally, at least, a cleansing from their former ways of wickedness. Now it would be high ingratitude for any not to preserve themselves from such defilements still. Lastly, Here is another argument for abounding in all grace, which is laid down by way of exhortation: There cannot be any assurance had of our calling or elect on, unless we are fruitful in these graces. This should greatly awaken, for it behooveth us above all things in the world to have some comfortable knowledge how it stands between God and our souls.

In the words then consider the duty enjoined, and the way how to accomplish it. The duty enjoined is to make your calling and election sure. Calling, viz. the graces of God we are called to in this life, justification, adoption, and union with Christ, as also regeneration and sanctification of our natures, and election that is the basis or the foundation of our calling. But how may we make these things sure? not in themselves, for the purpose of God stands firm in its own self. The foundation of the Lord stands sure, saith the Apostle, 2 Tim. 2. 19. And the gifts or calling of God are without repentance, Rom. 11. 29. But sure in respect of ourselves, that we may be upon good grounds confirmed in our own hearts, that we are such whom God hath called or chosen. So that the holy Ghost doth here blame all those who put their comforts and hopes upon a venture; who maintain doubts and uncertainties in their own souls, about their eternal condition, that will not seek out for comfortable evidences herein. 2. You have the manner how this glorious privilege may be attained, by giving diligence: and the rather by giving diligence; which words do imply, that unless we set our main thoughts and strength about this matter; unless we carefully set our souls to distinguish between true and false, we shall never be persuaded upon good grounds. This text is much vexed in the controversy between Papists and Protestants: The Papists denying this certainty (unless some few) and the Protestants pleading strongly for it. And this text seems to be an impregnable place for assurance.

That its not only possible, but a duty in Christians, to endeavor after an assurance of their effectual calling and election.

They are not to bring an ill report, as they did about Canaan, such Giants and difficulties were in the way, that it could never be conquered; so this assurance or certainty can never be had, it will breed presumption, and eat out all humility and godly fear. It is not my intent to enter into the controversial part, I shall only lay down some material particulars; and then show you what are those things that may beget this assurance, those effects that do necessarily argue such causes. And the rather, because formerly I treated more largely about the nature of it.

To clear the doctrine consider, First, That when we say a believer may and ought to be assured of his calling and election, we do not mean as if of his own self he could have this divine persuasion. For then many of God's own children would never have lain in such uncomfortable desertions and dark dungeons as they have done, having no light; crying out, they have no certainty, no assurance, oh they cannot believe, they cannot find any comfort, but their hearts are like a barren heath, or a black hell! They cannot, I say, of themselves come to this sure persuasion, but it is the gift of the Spirit of God, Rom. 8. 16. The Spirit itself beareth witness with our spirit that we are the sons of God. So that Divines use to say, this certainty lieth in a practical syllogism, thus, Whosoever believeth, repenteth, is heavenly minded, is tender about all sin, These are called and elected; But I do so, saith the gracious heart, enlightened and enabled by God's Spirit, Therefore I am called and elected. Now this Assumption, I do so, the heart being blind or deceitful, could never truly make, without the help of God's Spirit. Hence it is called the Spirit of Adoption sent into our hearts, whereby we cry Abbafather. Oh then, till God's Spirit thus Evangelizeth, as it were, and puts a filial frame in us, we are afraid of God, our thoughts are slavish and despairing, and we desire to hide ourselves from him; but this Spirit of Adoption casteth out all tormenting fears, and doth enlighten the mind, that we may see the good things God hath wrought in us. Hence is that exhortation, not to grieve the Spirit of God, because it sealeth us to the day of redemption, Ephes. 4. 30. So then, as it is with the colors that are the object of the sight, though they be never so good, and visible, yet if there be no light, the eye cannot see them: Thus it is here; though there be never such excellent graces, and though God hath wrought a wonderful change in thee, yet thou art not able to see it, till the Spirit of God enable thee.

Secondly, You are to know, the soul of a man being a rational and spiritual substance, 〈1 page duplicate〉 〈1 page duplicate〉 hath two kind of acts. There are first the direct acts of the soul, whereby it is carried out immediately and directly to some object. And there are secondly reflex acts, whereby the soul considers and takes notice of what acts it doth. It's as if the eye were turned inward to see itself. The Apostle John expresseth it fully, We know that we know, 1 John 2. 3. So that when we believe in God, that is a direct act of the soul; when we repent of sin, because God is dishonored, that is a direct act; but when we know that we do believe, and that we do repent, this is a reflex act: Now whether this certainty or assurance be a certainty of faith, or of sense, or rather mixed of both, I shall not dispute: To be sure, it is more then those probable conjectures and mere human certainty which the Papists plead for.

Thirdly, I say, This assurance is a privilege may be had, and it is our sin if we breath not after it, or do anything that may justly fill our hearts with doubts and diffidence. Yet it is not of absolute necessity to salvation: Its not a necessary effect of our calling and election at all times, as heat is an inseparable effect of fire, and light of the sun. We see David and Christ himself in such spiritual desertions, though there was unbelief in David, but not any sin in Christ. Faith of adherence is many times where this faith of evidence is not. Although therefore it be our great sin to do those things which may grieve the spirit of God, and chase away our assurance; yet many times the people of God may walk without this comfortable persuasion: Yea they may be greatly assaulted, as if God had cast them offfor ever. They may be as Paul's fellow-passengers in the Ship, who had seen no sun for many days together. Let not therefore any argue they are not called, not elected, because this is not yet made sure to them; for many times God works the greatest certainty out of the most perplexing doubts, and the shakings of the soul make the root faster.

Fourthly; Neither yet is this assurance the Apostle presseth us unto, such as admits of no doubts, no temptations or oppositions by Satan. No, as he cried out, Lord I believe, help my unbelief, so, Lord I am assured, yet give me more certainty. When Nathan told David his sins were done away, yet he still prayeth for pardon, Psal. 51. because guilt and doubts in his soul were ready to obscure and darken his faith: And therefore the Apostle John, 1 John 3. calls this assurance, persuading of the heart: That doth excellently imply the heart sensible of sin, is full of arguments and cavils, bringeth many strong contradictions against the promise. Hence the great word that is used often to comfort, 〈 in non-Latin alphabet 〉 , is also for exhortation, because to the grieved and troubled heart for sin, comfort will not be received but by frequent exhortation. That opinion therefore of having such an assurance as to have no doubt, is much to be suspected, as not being of the Spirit of God. For the flesh lusteth against the spirit, in all the actions of it. And the devil doth diligently assault our comfort and assurance. If therefore it be of God, if it be spiritual and heavenly, it cannot be but that the heart of a man, and the devil will oppose it; presumption indeed being a sin of a man's self-flattering heart meets with no contradiction; so true is that saying of a solid Divine, Nulli sunt magis desperati, quam qui minus sunt desperantes, None are more desperate, then those that are least despairing, viz. in their own selves, though not of the grace of God.

Lastly, Howsoever in practical divinity it be disputed, whether there be not an assurance by the immediate testimony of the Spirit, viz. whether the Spirit of God doth not by immediate revelation persuade the soul of its good condition and interest in God; yet I shall not touch upon that, but only speak to that mediate assurance, viz. which the Spirit of God works, by the arguing from the effects to the cause, from the fruits of grace to the root, and this is not subject to such dangerous delusions, as the former is: for this goeth upon a sure ground, the fruits of mortification, and vivification; and the Apostle plainly meaneth this assurance, viz. by adding one grace to another, and by abounding in the fruits of holiness, so they shall make their calling and election sure.

In the next place let us consider what are those effects of grace, which if a man walk in, he may be partaker of this privilege: not but that God by his absolute sovereignty, and for holy ends, may leave the most exact and circumspect Christians in darkness, without any light; as it was in Job: And the Prophet intimateth, Who is among you that seareth God, and hath no light, walking in darkness? Isa. 50. 10. One that feareth God, and is precious to God, may walk in darkness, having no light, and all that he can do is to stay his soul on God by a mere act of recumbency, not of any assurance at all. This God may do; but yet there are particular ways, which if walked in, God may give thee this white stone, as it is called, Revel. 2. 17. Thou shalt walk as one acquitted from thy sin, and no man can tell what it is thou feelest, but thyself only.

And first, We must give all diligence and heed to the obtaining of this privilege. We must make it our business, it must be importunately begged for in prayer. Thus the text, The rather give all diligence; neglect not this, whatsoever thou passest by. Now it is no wonder that natural men they look on it as a matter not to be regarded; because they have never been wounded with sin, they have always had a self-fullness, a self-righteousness, and by this means have not breathed and thirsted after this assurance; Qui nil dubitat, nil discit; he that never doubts will never learn: And so he that hath not been in the depths of God's displeasure for sin, he that hath not felt his frowns and his anger, he never comes to think, oh what a blessed and happy thing it is to be truly assured of the grace of God! that I am such an one to whom the Covenant of grace belongs! a child to whom the bread of the promise appertaineth, and not a dog! Hence therefore it is that men sit down without this privilege, they do not look at it as a great mercy; they do not prize it above all other things; and therefore they do not, because they were never sensible of the want of it. They never lay wounded with sin, they never were amazed at the hypocrisy and unsoundness of their hearts; They never felt themselves dropping as it were into hell; and hereupon they give no diligence for this assurance. You see in earthly things, how careful men are to make all their bargains sure; in all purchases to make their evidences sure: Poor men think they are undone, if they lose their evidences about an earthly inheritance, and never think themselves miserable, though they have no true ground or evidence for their spiritual condition.

Secondly, The way to obtain this assurance is a fruitful, fervent and active walking in all the ways of holiness. If these things be in you and abound, saith the Apostle. The sparks that are ready to go out, do hardly evidence there is any fire. We doubt of life when we feel scarce any breath; and thus it is here; The more remiss, and negligent, and lazy thou art in the ways of godliness, the less certainty must needs be in thee: And the reason is plain; for if graces exercised be the sign or seal, then the more these appear, the more thriving and flourishing they are, the surer testimonies there will be of thy calling and election. When the Church was lazy and negligent, she lost the comfortable presence and enjoyment of Christ. The standing pools, and sluggish waters, they beget the croaking frogs: And thus he who prayeth, as if he prayed not; believeth, as if he believed not; this man takes the way to have wounds and blows; and all manner of tormenting fears in his heart. Though grace exercised be not the cause or merit of thy salvation, yet it is an infallible sign of thy salvation; As the Rainbow is not a cause but a sign that God will never drown the world. Hence Paul argueth from his fervency in grace to assurance, I have fought a good fight; henceforth is laid up for me a crown of glory, 2 Tim. 49, 10. I have fought a good fight: Christianity was a real combat with sin; with the world, and all opposition; and he had not been idle or cowardly, but always upon his watch, and therefore he had this comfortable persuasion. So that nothing will darken thy soul, more then dull, lazy and negligent walking. When thou abatest or decaiest in thy graces, these tend to make a sad division between God and thy soul.

Thirdly, Another way to preserve or obtain this assurance, is, humility and meekness, going out of ourselves, avoiding all presumption, all self-righteousness. Thus the Apostle, Work out your salvation with fear and trembling, Phil. 2. 12. That is, with exceeding great humility and debasement of yourselves. So that true assurance is so far from nourishing carnal presumption and sinful confidence, that it is built upon the clean contrary, holy fear and trembling; for although they be assured of grace in them, yet they do not trust in this grace. These two things differ as much as heaven and hell. Paul who was so highly assured that nothing could separate him from the love of God, Rom. 8. And speaking of Christ, he saith, Who loved me, and gave himself for me, Gal. 3. yet this Paul would not be found in his own righteousness, but in that of Christ's by faith. So then the godly rejoice to see such testimonies and arguments of grace in themselves, but they put no confidence in them: They repent with an holy fear and trembling: They pray, they hear with an holy fear and trembling.

Fourthly, This assurance is obtained and preserved by a tender watchfulness against all known sin. For it being sin only that separates between God and the soul, this only raiseth up the great gulf; therefore all witting and willing allowing of this, is a direct destroier of all assurance: And herein this holy certainty is expressly distinguished from all carnal presumption, which makes a man have confidence and boldness, though in the constant custom of all gross and foul sins. They can live in all uncleanness, in all lusts of the flesh, in all contempt and neglect of God and his worship, and yet have as vehement persuasions that their hearts are good, and that Christ will save them, as if they committed no such sin; oh therefore that way might be made for Christ by throwing away all such dangerous conclusions! If I regard iniquity in my heart, the Lord will not hear me, saith David. And the Apostle saith expressly, If our hearts condemn us not, we have boldness with God, 1 John 3. There is no man's heart, but it condemneth him for many defects, and several failings; but he speaks of a condemning for the willing practice of known sins. No marvel then, if thou complainest thou hast no assurance, thou hast no certainty; for as long as there are these desperate venturings upon sin, it cannot be but continual quakings should be upon thee. If Cain carry about with him guilt in his conscience, no wonder if he fear everything will destroy him. David could have no peace in his bones, while any sin lay unconfessed and unforsaken.

Fifthly, Another way to obtain this is, To take heed of grieving the Spirit of God or quenching the motions of it. For seeing it's the Spirit of God that witnesseth, and it is the Spirit that sealeth, If we would have assurance, we are to nourish it, to do nothing that may resist and repel it. His office is to comfort and to bring gladness into the heart. Now if thou either by rebelling against the motions of it, or by despairing thoughts, reject this Comforter; thou takest the ready way to make thyself an undone man. Know then that as you are to hearken to God's Spirit convincing of sin, and sanctifying the nature, so also sealing and witnessing unto them the love of God. Though the Spirit of God moved upon the waters at first, and still doth on godly sorrow, yet not on sorrow unbelieving, despairing, and accompanied with hard thoughts of him.

Sixthly, If thou wouldst attain to this assurance, Acquaint thyself well with the Covenant of the Gospel, with the precious promises revealed there, with the gracious condescensions of God's love in Christ. Many of the children of God are kept in a doubtful and perplexed estate, because they consider not the riches of Christ's grace revealed in the Gospel; They judge unbelief and doubting even a kind of a duty, and that to do otherwise were arrogance. As Luther said, His soul hated that word Repent all the while he was a Papist, because he thought there was nothing in it, but bitter sorrow and terror about sin; whereas when he understood the Evangelical nature of it, and that it was to be accompanied with faith 〈◊〉 Christ; and that nothing was more acceptable unto God, then believing in him, and to have good thoughts of him as a father; then the word he did run from, as Moses from the serpent, he took up and embraced.

Use of severe Reproof, of that horrible, profane, and supine negligence of most men in this point: Who giveth all diligence to make their calling and salvation sure in their own consciences? who doth not put it upon a venture? who doth not trust all upon miserable uncertainties? They that in matters of estate by the Law, or in matters of their health by physic, will be sure to go upon good ground: In the matters of Religion they never inquire, they never seek to search out things; Oh we would think, that Religion and a godly fear should make thee of no rest in thy bones, till thou knowest in what condition thy soul stands in towards God: Hast thou never heard, That the heart is deceitful above all things; it will tell thee, thou doest repent, when thou doest not; that thou lovest God, when thou doest not; And wilt thou still put off all to this, If I be saved, I be saved, if damned, I am damned.

SERMON CXVII.

YOu have heard of the possibility, yea, and necessary duty, to endeavor after the certainty of our Calling and Election; as also, what are those means, in the diligent exercise whereof, we may expect this privilege: And for the clearer apprehension of this, I shall Answer one or two Objections, by the discussion whereof, the truth will be more illustrious, as the file getteth off the rust: For whereas there were two things in the Doctrine, The possibility and duty of this holy certainty, we may first question the possibility of it, and then the duty. Now in these things I shall be brief, because the matter hath been formerly more largely handled: That therefore certainty is not possible; among other Objections, I shall pitch upon one that is most practical, and that which doth most usually obstruct assurance in the godly; and that is,

The Hypocrisy and the deceitfulness of the heart.

For thus commonly the Christian that is tender about his condition towards God Objecteth:

I know the promises are true and good, it is without all question, He that believeth and repenteth, he shall be saved; he that is born of God, and effectually called, he may conclude, I am my Beloveds, and my Beloved is mine; but whether I do so or no, there is my perplexity: The heart is full of guile, and we read of Ahab's humiliation, of the foolish Virgins, of the stony and thorny ground, such who had some affections and delight in holy things, some sorrow and humiliation about sin; yet for all that, their own hearts deceived them, their gold proved dross, they took John the Baptist for Christ, some imperfect dispositions, for the complete and effectual workings of grace; and why may not I delude myself? and the rather, because everyone is apt to flatter himself: We see all people, that are indeed far enough from the Kingdom of heaven, between whom and godliness there is a great gulf; yet peremptorily conclude, All is well with them: So true is that of Solomon, Every man's way is pure in his own eyes; but then that which followeth should make all tremble, But God pondereth the heart, Prov. 21. 2.

This is very specious, and so far this Objection hath strength, that no man should easily and speedily persuade himself that all is well with him: That those duties of searching and trying the heart, and communing with our own selves privately, are again and again to be practiced by us; but yet the Doctrine of the hypocrisy and desperate guile of the heart overthroweth not this Scripture-certainty. And before I give you the reason of that, I shall set down some arguments briefly, out of Scripture and Reason, that prove the possibility, and then answer that; for let it once be manifested by Scripture, that such a thing may be, then we are not to regard a thousand Objections that may be made to the contrary.

Now the grounds for the possibility of it, may be taken from these general heads:

First, The Scripture requiring this of us: God would not put us upon such a search, if to find had been impossible; for besides this Text, which seems to speak this truth in the Sun beams, Give all diligence to make your calling sure; if certainty hereof had been impossible, might not any one stand up and say, This is to command one to give all diligence for that which cannot be? I may be as well required to touch the heavens with my hands, or to remove the earth from its center? Besides this (I say) I shall name you one impregnable place, which hath stood like a rock, that all the Popish Engines have not been able to stir, 2 Cor. 13. 5. Examine yourselves, &c. where you have the duty required, To examine, to prove ourselves, as the Artificer doth his metal, to see whether it be counterfeit or true, so the Greek word signifieth; and thus they are to do to themselves: And he ingeminates the duty, to show his earnestness and affection therein. 2. There is the object matter of this duty, Whether ye be in the faith, whether Christ be in ye; that is, whether ye be effectually called or no; and he brings a reason from an absurdity, If you do not know Christ is in you, ye are reprobates: As we use the English word, it may seem harsh, but the Greek word is no more then unskillful in mind, not able to discern: So that reprobate is not here taken for one that is not elected, but for one that is foolish, weak, unskillful, as the Scripture speaks of reprobate silver: see more of this in the first Sermon. So that you see the Apostle makes it an ignorant and weak unskillfulness in the ways of God, and in the work of grace, when we are not able thus to discern ourselves. So then, let this Text put it out of all question; for when the Apostle commanded the Corinthians to make this proof and examination, had the thing been impossible to be found out: It would have been as absurd, as for a Physician to come to a diseased person, and tell him, he cannot be cured, unless he eat of a Phenix, or use the Philosophers stone, which haply can never be found out.

Secondly, A second general ground is, From the peculiar office and work attributed to God's spirit; and that is, to witness with our spirit, to seal unto us; Its the spirit of Adoption, subduing those tormenting and slavish fears about God, which make the soul suspect everything, and to be • ossed up and down like the uncertain waves, 1 Cor. 2. 12. We have received the spirit of God, that we might know the things that are freely given us of God; especially that is clear, 1 John 3. 24. So then in th • s doubt, we must attend to a greater cause then our own hearts, we must consider, what great things that spirit of God can do in our souls: No man naturally can hate his sin, can deny himself, yet the spirit of God sanctifying, he is ready and willing in the work: So no man seeing the horrible depths of wickedness in his own heart, can ever come to be persuaded; but the spirit of God can rebuke these waves and tempests, and make all serene and clear in the soul.

The third general head is, From those places where the people of God have plainly declared their assurance: That therefore which the children of God have attained unto, must needs be possible, and we ought to imitate them in. Hezekiah is without question in this point, 2 Kings 20. 3. Remember how I have walked before thee in truth, and with a perfect heart: He doth not speak this arrogantly, but humbly, making use of his sincerity, as a testimony to confirm him in his prayer to God. Now Hezekiah could not make use of such an Argument as this, had he not been assured, that he was not deceived in what he uttered to God: And thus David is often in his Psalms, professing his love to God with his whole heart, and the uprightness of his heart, which had been a vain brag, and sinful ostentation, if he had not known it had been so. In the New Testament Paul is often speaking of his assurance and confidence; and lest it might be thought he had this by immediate revelation, he speaks as in the person of all believers, The spirit witnesseth with our spirit, Rom. 8. and so John, We know that we know, 1 John 2. He doth not make this a peculiar privilege vouchsafed to some favorites, but such a mercy as all Believers are capable of. So when our Savior asked some, If they did believe with their whole heart; it had been a vain question, to which no man could have returned any answer, if they could not be certain whether they did believe or no; and that man, who said, Lord I believe, help my unbelief: He shown the certainty he had of his faith in the first place, as the weakness of it in the latter.

Lastly, The general head I shall end with is, the joy and thankfulness that ought to be in the people of God: Now what joy can there be, where the soul knoweth not, or doubteth much of God's love? How can the heart be enlarged to praise God, for those spiritual mercies, which finds them not in its self? For joy, the children of God are said To joy in the Holy Ghost, Rom. 14. 17. and its called Unspeakable joy, full of glory, 1 Pet. 1. 8. And can this be in a matter that we know not whether it be ours or no? Can we joy in the promise, and yet doubt whether it be ours? Can we rejoice in Christ Jesus, and yet question whether he died for us? And so its for praise and thankfulness, Can any man bless God for translating him out of darkness into light, for working the fear of him in his soul, for the wonderful and mighty change he hath made on his heart? Can the soul bless and praise God, when he doth not think God hath indeed done these things for him? These general heads may suffice, to clear the possibility of it.

I shall give you also a Reason for it, which is this, Supernatural habits or principles of grace, do vitally and evidently discover their actions and effects, as rational and animal principles: As the principle of love to God, of repentance for sin, do in the acts thereof manifest themselves spiritually, as rational principles: So that as a rational man, he knoweth the arguments he hath, he discerneth his acts of reason, he can tell you he is of this judgment, and not of that: Thus it is with a spiritual man, he perceiveth the faith in him, the love of God that is within him: Can the Animal lover find sensible love burning within? and doth not the spiritual lover feel such fire in his bones? Doth not David cry, That his soul breatheth and longeth for God? Doth not the Church cry out, She is sick of love? So then, supernatural principles acting in the soul, are perceived spiritually, as rational acts are, or sensible acts are. As Austin said, He that believeth, findeth he doth believe; viz. God's spirit assisting him; otherwise, like Hagar, there may be a pleasant fountain of refreshment hard by, and she not perceive it, till her eyes be opened: What then should be the cause that men may think this certainty impossible? This may arise from three grounds:

First, When we take no effects of grace to be sure signs, unless they be perfect and complete: And this is very often a deceit, even to good and tender hearts; they do not love God, they are not so heavenly minded, so zealous; they have often failings, they have daily infirmities: And thus, because they have not perfect workings of grace, they doubt of any grace at all; but then Hezekiah, Paul, and all the worthies of God, who enjoyed this privilege, should have been stripped of it, for at the same time they complain of the remainder of their corruptions, they feel thorns and goads in their side: So great a matter is it to make a difference between truth of grace in the Essence, and perfection in the degrees.

Another ground may be, Because men for the most part keep at a remote distance from God: They are not diligent and constant in spiritual duties and approaches to God: Thus because they draw not nigh to God, God draweth not nigh to them; because they are estranged from God, God is also from them: If therefore we did take the Scriptures counsel, To walk with God, and to acquaint ourselves with God, which is done by lively meditation, and quickened duties of Religion, we should then find that from God, which we thought impossible: You see the effects of all acts are thought impossible, to those that have no skill therein: And thus it is here Assurance is a mystery, and impossibility to thee, because thou hast no familiar acquaintance with God; thou comest not into his presence often, thou delightest not to draw nigh to him.

Thirdly, One main cause of this uncertainty, is also, A nourishing a servile slavish fear about God; not praying for the spirit of Adoption, and a filial Evangelical frame of heart: This is greatly to be attended unto by timorated consciences, such as are shaken with fear and terror for sin; Nunquam satis cavent etiam cum cavent, they distinguish not between Timor solicitudinis, and Timor anxietatis, A fear of godly care and diligence, and a fear of perplexing anxieties: Oh this many times is a labyrinth that good people are in; their hearts are not directed into the way of believing, as the Apostle speaks 2 Thess. 3. 5. they fear God as an austere Master, watching the opportunity to damn them; they have not the reverential fear of a father, which is accompanied with faith and love of God: Thus Cain and Judas, they did split their souls upon this rock, they were terrified about their sins, horror had taken hold of them, because of the wretched condition they were in; but they had not faith in God as a father, which would have been the clue of thread to have helped them out of their distress: Oh then do not delight in thy bondage disposition; do not look upon God with a slavish fear; this will breed hatred at last, Odirunt dum metuunt, and hatred blaspheming despair: These things dispatched, I come to Answer the first Objection:

The heart of man is deceitful, its such a deep we cannot fathom: Who can understand his errors? saith David, Cleanse me from secret sins, Psal. 19. 13. There may be a great deal of unknown wickedness in me, such pride, such earthliness, such unbelief, that I never can understand.

To this I Answer, That though a man may be deceived in his judgment about himself, yet it doth not follow, that he is always defacto deceived: We say, General Councils may err, yet they did not always defacto cry, so it may fall out, that a man in judging about himself may be deceived, but that he is in every act deceived, this would bring gross Scepticism into the world; no man could tell his own thoughts, his own affections, and there could not be such a thing as Truth in the world. Now the Scripture speaks the contrary, 1 Cor. 2. 11. What man knoweth the things of a man, save the spirit of a man within him? So that you see, a man may know the things of his own spirit. Again, if this were so, then no man could discern his Dogmatical faith, as well as his saving faith; no man could tell whether he were a Protestant or a Papist, or a Socinian; for the heart being deceitful, as is objected, I may think I believe such a point, and such a point, when indeed I do not; and so the Academical doubting shall come in, Nothing is known, and nothing is believed.

But the second and full Answer is, That indeed the heart is naturally deceitful, full of guile and hypocrisy, but when its sanctified and converted, its made sincere and upright: Its no longer as those pictures that represent at a distance such and such different Forms, but as a glass, sincerely representing the form of the visage, if deformed, deformed, if comely, comely: Thus Nathaniel is said to be a man, in whom was no guile; and, Blessed is the man, Psal. 32. to whom the Lord imputeth no sin, and in whose heart there is no guile: Hence its called An upright heart, A sincere heart, and, Truth in the inward parts: Although therefore there are some relics of guile and hypocrisy in the godly, as of all other sins, yet for the main they are made sincere; and so all that self flattery, and self-love, is for the main crucified: And this indeed is the full Answer to that Objection.

Secondly, Whereas it is said to be a duty, to this it may be Objected:

That this Assurance would prove a dangerous temptation, men would grow secure, and carnally confident; therefore as God keeps the hour of death, and the day of judgment, to makes us always prepared; so by the same Reason, he should keep the knowledge of our condition from our eyes, that so we might always fear.

To Answer this practical Objection (for I avoid all speculative and mere controversial ones.)

First, If the truth of God and the Scripture is not to be maintained or asserted, because the corruption of men will abuse it, we must preach no divine truth at all; E vero non nisi verum, E bono non nisi bonum, No good or sound truth doth produce as its genuine effect, any other then what is good; but by accident, and by reason of the poisonous disposition in some men, they will turn the sweetest flowers into poison: Paul did frequently preach the grace of God in the Gospel, and some hearers turned this into wantonness, shall therefore no mention be made of this grace? if therefore some men, through Satan's delusions, think they have grace, when they have not, shall not he that hath true grace be persuaded of it? if a man in a dream do verily think he hath such riches, such honors; shall we conclude, that a man awake can have no certainty whether he be in a dream or no? And further, by this reason no man should contend earnestly for the true Doctrine of faith; no man should inseparably adhere to the truth of God even unto death, because an Heretic who pertinaciously maintaineth a damnable heresy, he may be as confident as the Orthodox man: Should not the Israelites make a good use of the Manna, because he that abused it, found it corrupted to worms.

But Secondly, This Doctrine from its own nature, cannot bread any arrogance, or neglect of God and godliness for many Reasons:

First, Its only maintained and kept up by humility and holy fear: So that when a man ceaseth to be humble, to have an holy fear of God, his certainty likewise ceaseth, even as the lamp goeth out when the oil is taken away: The secret of the Lord is with them that fear him, saith the Psalmist, Psalm 25. 14.

Secondly, It cannot breed arrogancy, for these exercises of grace, are only signs and testimonies of Election or Salvation, they are no causes of it, or merit; wherein then can the soul be puffed up. And

Thirdly, These gracious effects that are signs, they are not of our working, by our free-will and power of nature: We are his workmanship created to good works, Ephes. 10. So that the discovery of these effects, may indeed enlarge the soul much to praise and glorify God, but to stir up pride in us, there is no consequence at all. And

Fourthly, These very effects of grace, though not wrought by us, but by God, they are not purely good and perfect, there is much dross, and many imperfections in them: So that the godly heart doth at the same time rejoice and debase its self; it rejoiceth to see the love of God in the soul, but that this love is so weak, so languid and fainting, it doth also grieve: It discovers grace indeed, and therefore is assured; but it discovers also thousands of failings and imperfections, and therefore is laid low: And yet further, though they be in the heart, yet of ourselves we have not eyes to discern what God hath wrought for us, till he enable us; so that its God's gift to be assured: How many dear children of God walk in darkness, and would give a whole world if they had it, but to have this clear evidence of God's love to them, though for a day.

Use of further Exhortation, to prove and examine yourselves, whether those visible characters of Christ be in thee, or the marks of the Devil: See what fruit ye bring forth, and then you may judge whether you are trees for eternal burning or no: Oh its a sign all is not well, when thou art unwilling to put thyself upon the touchstone; its an argument there is guilt within, thou shalt find thyself to be such an one as thou art afraid to think of; thou thinkest, If certainty be only had in the use of such means; then farewell my hopes, my evidence for heaven. Oh! who saith as David, Prove me, O Lord, and examine me, if there be any evil in me. And to all the former means, we may add one main one, which is a sign that never faileth, If we love the brethren, if we love and delight in those that are godly; as David's delight was in the Saints of the earth: He that is not godly himself, cannot heartily love one that is godly, because similitude is both a cause and an effect of love; and this is, when godliness is the cause of love, not his riches, his parts, his love to thee, but the holy image of God appearing in him.

SERMON CXVIII.

THe possibility and duty of this Assurance hath been already declared and proved; as also the practical objections against it, removed. I now come to show the great advantage of this certainty. Where the godly heart hath this holy assurance and persuasion wrought by God's Spirit, there it hath many helps which the tempted soul wanteth. It is therefore good to propound them to you, that so the profitableness of it in heavens way, may excite you to seek it.

And first, Where there is certainty of this heavenly privilege, there the soul is more inslamed and enlarged to love God. It's an assertion against all reason and experience, which the Papists utter, That assurance of God's love in us would breed contempt, security and neglect of God. For with all ingenuous natures (and such the children of God are) the more persuasion of another's love to them, the more they repay it with love again. The wife, the child, the more they know they are beloved of husband or father, the more this inflames them. Love is fire, and fire turneth all things into fire. Thus David, when he could say, God had forgiven his iniquities, and healed his diseases, in particular; Then bless the Lord, O my soul, and all within me praise his holy Name,