Spiritual Refining

SERMON CXIX.

THe later part of this Text will continue further new matter unto us, while we treat of this Divine Vocation: and to bring you to the coherence of it, You may take notice of two great and strange wonders recorded in the Chapter: The first is, That admirable Apparition of the holy Ghost in fiery cloven Tongues upon the heads of the Apostles: Wherein take notice of the time when this was, In the day of Pentecost; on this time the Law was given on Mount Sinai by Moses; and now the Gospel is to be preached to the whole world.

2. Consider the Manner of this Apparition, it was with a rushing mighty wind; this did denote the great efficacy and mighty power of the Spirit in the Word preached.

The second way was of Tongues, to show the gifts that God would bestow upon the Apostles, and fiery Tongues to signify the light, and the heat, and the purifying virtue that would be in the Word preached, and cloven Tongues, because they would divide the Word aright to every hearer. Thus as once diversity of Tongues was a judgment, and by it Babel was built; so here, divers Tongues are a mercy, and by it the spiritual Jerusalem is built.

In the next place you have the Efficacy of this Apparition demonstrated in the Apostle Peters Sermon. And

First, He confirmeth this wonderful work of God by a Prophecy out of Joel, wherein God promised To pour out his Spirit (that denoteth abundance) on their sons and daughters, their men-servants and maid-servants, the meanest and most contemptible, contrary to that wicked saying of the Rabbins, Spiritus Sanctus non cadit super animum pauperis; And after the Apostle Peter had doctrinally instructed them about Christ, and practically convinced them of their particular sin in crucifying of him (for Singularia sunt quae pungunt) you have the wonderful and savoury effect upon the hearers, described in two things:

1. Their remorse and trouble of conscience for sin, They were pricked in heart, as a man that is stabbed at the heart with a dagger: This ought to be the fruit of all our Sermons, to send you away grieved and troubled, wounded at the very heart. The tears of the hearers are the praises of the Preacher.

2. Their desire and enquiry, What shall we do that we may be saved, then is our Ministry blessed, when it puts you upon these serious Questions. When you go home, What shall I do to be saved? I am out of the way, my sin is discovered, this Sermon hath told me of all the evil that ever I did: Oh what shall I do to be saved! Now that which is the second wonder in this Chapter is, The Number of those Persons that were converted at this time: its said, ver. 41. That they were about three thousand. Here is one to be admired more then the Heathen Orpheus, that could make beasts follow him, and tame their natures; for ignorant and profane enemies, even a great multitude embrace Christ. Here is Peter catching of men, as once he did fish, and the net is so full, that it is ready to break.

In the next place, You have Peters Advice and Council, directing them into the way of Salvation; wherein consider a twofold duty; 1. Repent. 2. Be baptized, with the Object, Into the name of Christ; This doth not exclude the other persons.

3. You have a twofold encouragement; 1. From the benefit sealed in Baptism, Remission of sins. 2. A gracious Effect God would vouchsife to them, Ye shall receive the holy Ghost. And my Text is brought in as a reason, why they should repent and be baptized, and hope for remission of sins, For the Promise is to you, &c.

Which words are diligently to be opened, because of some late Questions arising about Infant-Baptism, that are started hence. In them you may observe, The mercy spoken of or published, The Promise. 2. The Subject, and that is in a three-fold enumeration, To you, viz. the Jews to whom then he preached. 2. Their Children. 3. To those that are afar off, 〈 in non-Latin alphabet 〉 . Some understand it of place afar off from the Country of Judea; Some of the time to come, because its 〈 in non-Latin alphabet 〉 , To the generations that are to come. To be sure its meant of the Gentiles, who in other places are said To be afar off. And therefore you have this explained in the last expression, Even as many as God shall call.

Now first let us consider, What is meant by the Promise. Those that would elude this place so pregnant for baptizing of Infants of believers, because the promise is made to them, say, Its meant of extraordinary gifts, such as those miraculous gifts spoken of. But this is very absurd, because 1 Cor. 14. all that did believe had not those extraordinary gifts, All did not speak with tongues, all had not the gift of healings.

2. Its against experience, for if the promise of these extraordinary gifts be made to believers, then why have they not all extraordinary gifts that thus expound it? Why do they not speak in the Hebrew and Greek tongues? And

3. Vers. 16. The promise of these extraordinary gifts is said to be fulfilled at that time, and therefore not to be expected at any other time. By the promise therefore which sometimes is in the singular, and sometimes in the plural number, because of the many good and spiritual things promised therein, we are to understand the Covenant of grace, wherein God promiseth to be the God of believers, and their seed; for that which was made to Abraham, setting aside some personal privileges, is made to every believer. Now in this Covenant is contained Pardon of sin, and all other mercies, which Baptism sealeth; and that this is the meaning, is plain, Chap. 3. 25. Ye are the children of the Prophets, and of the Covenant God made with our fathers; So the promise here, is that gracious Covenant of God, whereby he offers grace to those that do accept it; now those that accept it are such as are inwardly sanctified, and these have the inward Covenant as well as the outward administration of it. But secondly, Others do only outwardly accept of it, and profess their obedience to it, are not inwardly regenerated, and these only have the external Covenant, and a right to Church-privileges, being destitute of the saving benefit by them: So that this promise of grace in the outward offer of it, as also in the Church-privileges, are dispensed to such, who sometimes have an external profession only, but are without the inward efficacy of it.

The second subject is Their Children: Here we see God taking parents into Covenant, takes also the seed, and upon this one main ground Infant-Baptism is fastened: So that though children be not expressly named in the command to baptize, yet they are in the promise accompanying the precept, and that may put it out of all doubt.

I chose this verse for the later part, containing the Subjects enumerated, viz. Those that are afar off, even as many as God shall call. From whence observe,

First, That all men till called by God, are afar off from him.

This expression doth contain the dreadful and woeful estate of all men by nature, They are afar off from God. As Abraham said to Dives, There was a great gulf between them two; so there is a remote distance between God and all men till called, Ephes. 2. 13. Ye who were sometimes afar off, saith the Apostle speaking of the Gentiles; and so verse. 17. Thus the Prodigal that took his stock to spend it upon sin, and the lusts of the flesh, he is said To go into a far country. Now when we say, All men till God call are afar off, you will easily understand that we speak not of God's omnipresence, for that is impossible, none can be far off God in that sense. Whether can I go from thy presence, saith David; If I would take the wings of the morning, or go into the depths, or dig into hell, I cannot go from thee, Psal. 139. 7. Now in this sense, God is near even every wicked man, but we speak of God's gracious presence and demonstration of his loving favor, in which sense its said, That Cain was cast out of God's presence.

But to open this more particularly, let us show in how many particulars they are thus elongated, or made afar off from God. And

First, In regard of the knowledge of God in a true and saving way. They are as little children, in utero ignorantiae, as Tertullian expressed it, no more apprehensive in a right manner of God, then the children in the dark womb are perceiving of the things of reason. Therefore Ephes. 2. part of this distance from God is in that they were 〈 in non-Latin alphabet 〉 , without God in the world. Athens that was the eye of Greece, yet that could see no better, then to dedicate an Altar To the unknown god; Hence the Apostle speaking of the Heathens, said, They did feel or grope in the dark after God, Acts 17. 27. Even as the Egyptians in their thick darkness, or the Sodomites stricken with blindness did; and therefore God's willing of men to be saved, is declared in this, That he would have all men come to the knowledge of the truth; and generally the Nations of the world are described by this, That they know not God. Its true, Rom. 1. the Apostle speaks of 〈 in non-Latin alphabet 〉 , something that by nature may be known of God, some sparks, some embers, but this is so corrupted, so confuse, so imperfect, that it grossly mistakes like that blind man recovering a little sight, that saw men like trees: Oh then, if to be a corporally blind man be so heavy a misery, that such cried to our Savior, Lord that we might receive our sight! How much rather may we cry out to have the eyes of our eyes opened, who are wandering far from God! For although these that are here said to be far off are Heathens and Gentiles, yet even Christians by birth are also far off from God, till they have this spiritual eye-salve; and therefore in two respects men may be said to be far off from God: First, both in respect of inward grace, and the outward means of salvation: and thus all the Heathenish part of the world is afar off God: Or secondly, in respect of the inward grace only: When men do enjoy the outward means of salvation, and in this sense by their duties are said To draw nigh God, but in respect of any saving work of grace, are as far off as Heathens and Pagans: and this is the condition, as is to be feared, of many thousands, They are nigh God in respect of the Christian faith they profess in respect of the Duties and Ordinances they exercise themselves in, but in respect of their affections and heart, so they are at as great distance from God and his holy ways, as Heathen and Publicans. This distinction must be attended unto, that we do not vainly deceive ourselves, as the Jews did, with The temple of the Lord, the temple of the Lord.

Secondly, They are afar off in respect of God's special and gracious love to justify their persons, to pardon their sins. This also is urged Ephes. 2. He preached peace to them that were afar off; Peace, so then there was war and enmity before between God and them. And thus they may be said to be without God, both actively and passively; actively as before, having no knowledge or love of God; and passively, God hath no approving knowledge or love of them. Thus are we till God calls us, in a state of God's displeasure; as Absalom cast out from David's presence. His anger is towards us all the day long: And if the terror of a King be like the roaring of a lion; what are the frowns and displeasures of the King of Kings! Oh that people were wise to consider, what they are by nature, under what heavy displeasure they are! Doth the Scripture bid us agree with a man that is an adversary quickly in the way, lest he deliver us to the Judge; what reason then is it, to agree with God our adversary speedily, who hath such spiritual and eternal torments to scourge us with, that no man can have? Do not thou please thyself then with these thoughts, that thou hast free access to the presence and into the favor of great ones on earth; for if thou art far off from God, if he regard thee not, if his displeasure be towards thee, thou art in the state of gall and wormwood.

Thirdly, We are by nature afar off from Christ the Mediator between God and man. And this indeed is the foundation of all calamity; for as in Christ we are blessed with all heavenly blessings, so without him we are cursed with all spiritual and temporal curses. You speak the sum and abstract of all misery, when you say a people are without Christ. This also is mentioned Ephes. 2. as part of that distance from God. For such is the contrariety between God and man, God an holy and pure God, man a wretched and corrupt enemy to him, that here could never be any reconciliation but by Christ. We see how far off the Apostate Angels are cast from God, never to be reconciled, and all because Christ took not their nature upon him: And thus men without Christ, for the present, have no way of access to God; for why? Should they come in their own names? alas! they are sinners, they are adversaries unto God, who then must speak for them? who will plead for them? And consider, that not only the heathens and Pagans in the remote places of the world may be without Christ; but even many of those who have the title of Christians, and profess obedience to him, may yet be without him in a saving manner. Will not Christ say to many who did prophesy and cast out devils in his name, I know you not? So then Christ may not know many within the Church, many that call on his name. Oh be afraid lest this truth should be verified of any of you; that though you be near Christ in words, in prayer, in profession, yet wholly without Christ in respect of any gracious effects. Now what is it, to have riches and honors, and to be without Christ? To have the great things of the world, and to have no portion in him? When God promised great earthly mercies to Abraham, oh saith he, I go childless; that troubled him; what was all that wealth, if he had no child? And thus; although God give thee all external happiness, and the desires of thy heart; yet say, behold I am without Christ still, and what will all these things avail me.

Fourthly, Such as are afar off, They have no hope. They are an hopeless people; which way soever they look, everything curseth and condemneth them; and no marvel, for, if without the promise, they have not the ground of hope, and if without Christ, the object of hope. And this also is added in the forementioned place, Ephes. 2. Without hope. Now you know the Heathens feigned, that when all things were gone, yet hope was in the bottom of Pandoraes box; implying, though we be environed with calamities, yet as long as there is hope, the heart will not break. When Cain and Judas thought there was no hope (though that was their sin) then they began to feel an hell burning in their conscience. And indeed what is that which makes the fire of hell burn seven times hotter then it would, but that there is no hope there? Hence hope is compared to an Anchor, Heb. 6. 19. implying that a man without hope, is like a Ship without an Anchor in the midst of the raging sea, and tempestuous waves. Thus not only the Gentiles, but Christians also are afar off from hope, till sanctified. Now when we say, They are without hope, the meaning is not, as if God might not show mercy to them, for how many times doth he call those his people, that were not his people; but in respect of any visible human help, no created power can save them: They are like little Isaac, bound to be sacrificed, and the hand lifted up to give the mortal blow; and then God comes in wonderfully, and provideth a Ram in his room to be sacrificed. Lay it then home to your hearts, you that are afar off in respect of saving grace, though not the outward means of it; you are a people of no hope, no true solid hope. Indeed you have a presumption, you have an hope that is a dream, a false imagination, and that will perish like the blaze of straw; but it is not a lively hope, for that property the Scripture giveth the hope of a godly man, It is a lively hope, 1 Pet. 2. 3. such as is not overcome by death. The righteous hath hope in his death. If therefore thou wouldst descend into a serious examination of this matter, thou wilt see thyself for the present an hopeless man. Thou hast no ground to hope upon; there is no promise to draw out thy hope; What should be like a two edged sword at thy heart, if this be not? This carnal hope of thine will not endure, will not last, seek out for a better hope.

Fifthly, Such are afar off in respect of their love of God, and an universal constant obedience to his holy will. As God loveth not them, so neither do they love God. As God is not gracious in his promises to them, so neither are they obedient to his precepts. God is not only afar off from them, but they also are afar off from God; hating and hated of God. As Paul, Rom. 4. describing all men by nature, saith, they are all turned out of the way, and the way of God they have not known. Neither is this also true only of the Heathens, who are in every sense afar off, but also of all those, who within the outward means of grace, yet have their hearts set contrary to God. Doth not God of old complain of such, that did draw nigh him with their lips, but their hearts were far from him, Isa. 29. 13? And doth not the same complaint still hold, that men draw nigh him, when their affections and lives are wholly opposite to God? And thus we may say of all those, who draw nigh to God in religious duties, but in their hearts and lives are wholly contrary to him; they are afar off; they are at a great distance from God and his grace. Christ saw a young man, and because he answered some questions in a discreet manner, he told him he was not far from the Kingdom of heaven; oh but when we see the profaneness, the ungodliness of most men's lives, we have cause to say, They are far from the Kingdom of God, or they are not far from the Kingdom of darkness. Oh then consider, you who live dissolutely, and in the accomplishment of the lusts of your flesh, you are wholly out of the way; and to the faster you run, still the further off you are from happiness. You may fancy impossibilities, and think of making heaven and earth meet together; for this you do, all the while you judge that this life and way of yours is consistent with true peace and felicity.

Use first, What cause of thankfulness we have, who live under the means of grace; for God hath brought us many degrees nearer to him, then when once we were the children of Heathens. The time hath been, when this very Island was wholly without God and Christ; the Gospel was not preached unto us, we lay like a barren heath, and a cursed wilderness, forsaken, and no notice taken of us by God. But since the Gospel hath been preached, God hath drawn near to us, and we to him: Oh! but for all this, we may be as far off from saving Graces as Heathens, if our lives be no better, if our conversations be no more Christiannized: Those places to whom the Sun draweth nearer, are warmer then the remote, cold parts, where ice and cold is: Thus it should be with us, where the Sun of Righteousness hath appeared, there should be heat and zeal for God, there should be meltings and mournings for sin, there should be a separating from all dross, and every evil way: Coler separate hetrogenea; whereas frost and cold hath fastened many heterogenous things together, heat that separates them: And thus the heat of the Gospel should separate us from our former lusts, and from our by-past iniquities: and know this, he that is far off from God, he cannot but be near to the Devil and Hell: Thus the Ephesians that were without God, they were under the power of Satan, and in the state of darkness: why then doest thou not tremble and fear thy condition? the farther that thou art going from God every day, the nearer thou art to hell: Your life is a motion, you are always a going, every action is a step; now if it be sinful, it is from God, and towards hell: What though thou findest the way pleasant? though there be many delights and temptations in the way: Per fallacia bona itur ad vera mala, per fallacia mala itur ad vera bona, Through seeming good and pleasant things, we come to real misery.

SERMON CXX.

WE have handled the third kind of persons enumerated in this Text; viz. Those that are afar off. The next thing in order to be considered, Is the further description of those that are afar off, which is by way of restriction and limitation, As many as God shall call; wherein observe, 1. The limitation of the number, As many as God shall call: You see its not an universal, its not to all that are afar off, but only to those whom God shall call unto him. 2. There is the benefit or privilege God vouchsafeth, described; 1. From the nature of it, Call. 2. From the efficient cause, The Lord our God shall call; the Greek word is with the proposition, 〈 in non-Latin alphabet 〉 , shall call unto him, which doth partly denote, the great distance that all men by nature are from him; and partly, the mighty power and strength of God, whose word only can make such a change. Christ from heaven said, Saul, Saul, why persecutest thou me, and his Blackamoor skin, yea, heart, was presently made white and clean: Christ did by a word only call Matthew the Publican from his place of gain and profit, and he presently leaveth all and followeth him: Thus as he said to Christ, Lord, if thou say but the word, my servant shall live: So its here; Lord, if thou speak but the word, the mountains will melt like wax, iron swim, the rivers of Jordan run backward, the hills skip like lambs; that is, the lives, the thoughts, the purposes of men will be wholly altered and changed; its but God's call, and that will make the deaf to hear, and the foolish to understand: And partly this doth imply, the mere good will and pleasure of God, it resolveth all into his grace: Here is no goodness, no worth in these men that are afar off, moving God, but, As many as God shall call: The utmost into which all is resolved is God will have mercy, on whom he will have mercy. I shall at this time pitch on the restriction or limitation of the subject, Not all that are afar off, only such whom God shall call: And from thence observe,

That not all of mankind, but some only doth God call, with a saving call.

The Apostle plainly makes a difference of these that are thus afar off, and this only to come from God; some are so afar off, that they never hear the voice of God in the word calling them to repent, and believe in Christ: Others again have salvation brought unto their house; and if thou ask, why God calls such, and not others? Noli Scrutari, do not curiously pry in this mystery, God's ways are just, even when they are hidden to us: Too much gazing on this Sun, may quickly blind us.

To open and clear this point, consider,

First, That there is a general and common invitation, even of all in the world by God; and there is Aspecial gracious one: The former invitation is by the creatures, by the works of God; and as the Psalmist saith, There is nothing hid from the heat of the Sun, Psal. 19. That doth penetrate one way or other to every sublunary thing: So its true of this invitation and call, none is denied it, none are so afar off, but that God thus calls: Now indeed, this is not properly, and in the Scripture sense a calling, I do not remember that the Scripture anywhere makes the works of Creation and Providence, as a calling of men, unless in a very large sense; as the heavens are said, to declare the glory of God, And the rod of God, or his judgments (though that be spoken of his judgments on the Church) are said to have a voice. Now that God by the works of his Creation and Providence in the world, doth teach and convince men, and so in that general way call men, is plain, Rom. 1. where the creatures made by God, are said to declare those invisible properties of God's wisdom, power and goodness. Thus Divines speak of a twofold School God hath, the School of the Creatures, and the School of Grace by the Gospel: And though the books in the first School, viz. Of the Creatures, be very dark, and in characters hardly legible, yet God did punish and chastise men with very sore and heavy judgments, yea, spiritual judgments, the worst of all, Rom. 1. because they did not learn this lesson, and were not proficience in that School: So then, the whole world, in the excellent harmony of it, doth necessarily teach a God: Even Tully doth by an excellent similitude demonstrate this: If (saith he) you should see a Book consisting of many letters, and all those exactly set together and orderly, so as to make up a complete sense; no man will say, Those letters and words put themselves together, or that they came together by chance: So it is with the world, This great book, the excellent composition and harmony of all things, do fully declare that these things did not make themselves, or that they came accidently together, but a great God disposed them by his wisdom and power. This invitation Paul considers of in his Sermon at Athens, Acts 17. • 7. That they should seek the Lord, if haply they might feel after him, and find him. Now there have been some of old, yea, and many in these days, that would stretch these Texts too far, as if the invitation by the creatures, were immediately saving, or that men might obtain salvation by looking into these: They have not been afraid to say, That by the Sun and Stars we may come to be effectually called, as well as by the Apostles, and the preaching of the Gospel: But how senseless and absurd is this? For

First, This invitation and call by the creatures, doth not, nor cannot reveal anything of Christ, the only cause of salvation: Without Christ there is no Salvation; Now how is it possible by the Creatures, in a natural way of discourse, that ever we should come to know or believe in a Christ? The Doctrine about him is still called a mystery, and the revelation of it hath been more or less clear, as God hath pleased to dispense it: The very Angels did not know it, till revealed to them. Indeed, by the Creatures we may prove a Godhead, but to prove a Christ God and man, cannot be known by any Natural way of Argument.

Secondly, The call by the creatures is not saving, because it discovers not the way of Salvation, no more then the cause; viz. Faith: As Christ is wholly a Supernatural object, and by revelation, so is faith the way to come to him, the hand to lay hold on him, only by revelation: And therefore the Heathens, they looked only for reason; the Gospel way was a foolishness to them, the Christians were called Credentes, Believers, by way of scorn; yea, learned men observe the very phrases, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are such phrases that no human Greek Authors ever used: So that not only the thing itself, but the very words to express it, are altogether strange; where then there is no Christ, nor no faith, there must necessarily be no call to salvation.

Thirdly, This call could not be saving, for the furthest and utmost effect it had upon men, was only outwardly to reform their lives: It restrained many from gross sins, and kept them in the exercises of temperance and justice, and such Moral virtues; which though named virtues by Aristotle, yet the Fathers did upon Scripture-grounds call them vices and splendida peccata, glistering sins; for so indeed all that Piety and Morality which is out of the Church of God, is a Sodom apple, fair to the eye, and inwardly nothing but ashes; for there is no true Sanctification, no true and right principles of holiness, but within the Church of God. As typically every vessel was unclean, that was not in the Temple, and sanctified thereby. The heathens much boast of one Palaemon, a profane beastly man, that came to hear Socrates at his Lectures, with a purpose to scoff and deride him, but went away wholly changed in his mind, and made sober; but what is this one external change, to those many thousands and thousands of changes which have been made both internally and externally by the word preached? But you may say, To what purpose is this call of God by the Creatures, and the work of his providence, if it be not to salvation? Yes, it is much every way:

First, Hereby even all men are made inexcusable: As the Apostle urgeth, God had not left them without a witness or testimony, giving rain and plentiful seasons: Thus because men did not glorify God according to what the creatures might have taught them, they are given up to vile affections: Men therefore are made inexcusable by this way; they cannot say, God hath left them without any conviction or manifestation of himself: No, the creatures they call, all the works of God's justice and God's mercy, they call; and then conscience, which is implanted in every man, the dictates and reasonings thereof, they also call: Thus there will be enough to clear God, and to stop every man's mouth.

Secondly, God's purpose in these calls, is to restrain sin, and to draw men on further then they do: There is no man that hath no more then this remote and confuse call, that doth what he may do, and can do; He doth not improve, no, not that natural strength that is in him: (I do not say) to spiritual good things; for so he hath no natural strength: but to such objects as by nature he might: He willfully runneth himself in the committing of sins, against his conscience and knowledge; he doth with delight and joy, tumble himself in the mire and filth of sin: Now God calleth by these natural ways, to curb and restrain him, to put a bound to these waves: For if there were not these general convictions, no Societies, no Commonwealths could consist.

In the third place, take notice of a twofold saving calling; The one is only external, and saving in respect of the ability and sufficiency; the other is saving effectually, and in respect of the event. Now when the Apostle saith in the Text, As many as God shall call, it comprehends both; those that are called effectually, as well as outwardly: they have not only the outward administration of the promise, and the privileges thereof, but all the inward profit thereof; on the other side, those that have only the outward call, they have only external privileges: And as Ishmael had many gifts from Abraham, but not the inheritance; so have these many favors and privileges from God, both for themselves, and their posterity, but none of the inheritance itself. Now you may understand the Doctrine of both these calls, Not all of mankind are called with so much as an outward call, and of those that are called with an outward all, not many, but few are called with an inward call; according to that Text, Many are called, but few are chosen: So then, behold the wise and dreadful ways of God herein; not the greatest, but the least part of mankind are called with this outward invitation; and of those who enjoy this outward invitation, not the greatest, but the least part partake of the inward power and efficacy thereof.

Thirdly, That God doth not call all men with this saving gracious call, will evidently de facto appear, if you consider the ways of God, even since there was a Church, till now. In the beginning God's call was only among some few, so in Noah, and afterwards to Abraham, and so to his posterity; and although we read of some strangers, and a few Proselytes, yet they were but as gleanings, to those thousands and thousands that never heard of God: And in the time of the Jewish Church, God there seemed to inclose his vineyard; among them only was he know, Salvation was of the Jews, they were the children to whom meat did belong: So that no man can say, God did then hold out the Scepter of his grace to other Nations. Well, if we descend to Christ's time, we must confess the partition wall was broken down; all nations then might be made clean: Peters sheet of beasts, clean and unclean, taught him that; but yet even since the preaching of the Gospel, there are many nations of the world where Christ and the Gospel have never been preached; indeed their voice is said to sound over the whole world, Rom. 10. because its not forbidden to be preached to all men, as heretofore; yet many remote corners of the world have not enjoyed the beams of this Sun: That as they say, the virtue of the Sun doth scarce ever come to some parts, but it is always winter, and most part night; so it is with many nations in the world, and the Jews who once were the children, now seem to be the dogs: The Apostle doth at large consider, God's goodness to the Gentiles, and severity to the Jews, the natural branches, Rom. 11. Its here with them, as it was with Gideon's fleece and the floor, one while the dew was on the fleece, and the floor was dry; then the dew was on the floor, and the fleece was dry: Thus it is here, One while the Jews was a pleasant garden, and the Gentiles a wilderness; now the Gentiles a garden, and the Jews a wilderness; and if you ask, why is it thus: Its not for reason to dispute, but faite to adore: Ista mulier taceat, Let this woman, this reason, hold her peace in God's Church.

Fourthly, Its no injustice in God, though he do not give this universal call of grace to all men: For this hath been the stumbling block at which many have fallen: How can God (say they) be proclaimed so merciful, an ocean of all honey, in whom is no gall? how can he be so compassionate, and full of tender bowels, yet not give the greatest part of mankind so much as a saving call outwardly; especially how are all those Texts made true, God would have all men to be saved; and, I delight not in the death of a sinner, but that rather he should be converted and live; especially this may serve to take off all fault and blame from man, and to lay it wholly upon God, as if they would have readily come to God, but God would not invite them. To remove this stone:

First, Consider, That if we could not satisfy the reason and disputes of men in this divine dispensation, yet if the Scripture be clear and peremptory in this point, we must all stop our mouths, and not gainsay: Doth not the Apostle, Rom. 9. expressly bring these carnal reasonings? Who hath resisted his will? and why then doth he find fault? But see how he rebukes this unruliness in man; Who art thou, O man, that disputest against God? If then Scripture and exporience saith thus much, we must conclude, God's ways are just, though hidden to us: Even so Father, for so it pleased then, said Christ, Mat. 11. upon the consideration of God's revealing things to babes and children, but hiding of them the wise men of the world: The Doctrine of the Trinity, of Christ's Incarnation, are they not transcendently above our reason, though not contrary to it? Prorsus credibile quia impossible, said Tertullian: And thus all the great things of God, cannot be perceived by us: Quicquid de Deo dici potest eo ipso indignum est, quic dici potest, & periculosum est de Deo, etiam vera dicere, said the Ancients.

But Secondly, Even reason enforced out of Scripture, may satisfy us in many things; for its no injustice in God, if he had not called any men in the world with a gracious call; for seeing man by his fall had broken the Covenant with God, all things became forfeited into his hand; he was not bound to set up man with a new stock, after his first breaking; and this is evidently manifest, if you compare this with God's dealing and dispensation to the Apostate Angels; they fell from their habitation, and what became of them? they all are chained up in darkness, reserved for eternal torments: Now this judgment is executed upon all, God did not spare one of them; to none of them was it said, Believe and repent for the remission of sins: See here, it was no injustice in God to damn all the Apostate Angels, and then it could not be injustice to damn all Apostate men: This certainly may quiet thy heart.

Thirdly, There can be no injustice, where all that is done, is done wholly out of grace, and mere favor. Injustice is, where a debt is denied, not where a favor is bestowed; now the Scripture attributes this call of God, to whomsoever it is, wholly to the grace of God: Why then art thou murmuring if God call no more? rather admire the grace of God that he calls any; Is thy eye evil, because God is good to save? The Devil he thinks God is gracious too much, and calls too many; he is tormented with malice, because so many escape out of his Jaws.

Fourthly, Although God doth not call every man with this immediate call of grace, yet no man is damned merely because he wants this: The Apostle saith, That those that are without the Law, viz. Written and revealed to them, shall be judged without the Law: And thus those that are without the Gospel, that have not the means of grace, they shall not be judged because they did not believe in Christ, because they did not submit to him, but because they did not walk in the practice of those things they did know: Thus because the Heathens did not glorify God, according to the knowledge they had of him, therefore they are condemned, Rom. 1. Infidelity, merely negative, doth not damn: He that believeth not, the anger of God abideth on him; viz. Where the word is preached and rejected, so that God doth not reap where he soweth not.

Fifthly, God is not unjust, no not to those that are afar off, because none among them have done what they might do, in a natural and moral way: for although no man hath power in a gracious manner, to any spiritual good thing, yet they may restrain from the outward actings of many gross sins: The very light of nature would teach a man to abhor many things, which yet the Heathens committed; so that God hath a just controversy with them, and will be cleared when he judgeth the world.

Sixthly, Though God do not call all men, and thereby they are wholly impotent, and unable to any good; yet they do not sin so much, because they want power, as because they have a willing delight in it; and this indeed doth mainly remove all objections; for its not a man's impotency, so much as his willful consent to sin, that damneth him: his non posse, is in some sense, his non velle. Bernard saith well of man's necessity that is now brought upon him to sin; the necessity doth not take away the voluntariness of it, nor the voluntariness the necessity: There is no man can say, O Lord, I had a will, I was very ready to come to thee, but thou didst not give me power: No, the will in every man is the grand enemy and adversary unto Christ in all his ways: Damnation is to man, because unwilling, not because unable.

Use of Exhortation, Come and behold the severity and goodness of God, as Paul in the like case; the severity of God, in that he passeth over so many persons and nations in the world; and his goodness, in that he draweth nigh to you; you are in the Land of Goshen, when others are in Egyptian darkness: This hath amazed and astonished all the wisest men in the world, they have not been able to know what to say at this difference God makes; yea, many times God doth not vouchsafe the offer of grace to such a people, who in all probability would be more affected with it, and giveth it to such who refuse and reject it: How unsearchable is his wisdom, and his ways past finding out! Doth not our Savior tell the men of Capernaum, that had the wonderful means of grace, Mat. 11. 31. If those things had been done in Tyre and Sidon (two Heathenish places) they would have repented in dust, in ashes? Its thought, true repentance and conversion is not here meant; but palpable and sensible demonstrations they would have made of some sorrow and humiliation; and therefore Christ threatens to take away the Kingdom of heaven from the Jews; viz. The Gospel, and give it to a nation bringing forth fruit better then they: Oh consider then, whether the very Heathens and Pagans would not give more respect, and show more joy at the word preached then thou doest: Take heed, for there are none further off grace, then those that have been called, and yet reject it: There is more hopes of those to whom the Gospel was never rendered; for those heavy judgments of an eye blinded, an heart hardened, do only belong to those that have refused this word of life: Then such are only fatted to destruction, who have been fed in these pleasant pastures of the Ordinances.

A

• A Bortives as to the new-birth, Pag. 234
• Acting grace is requisite as well as converting, 550
  • Following upon the principles of grace, make happy, 552
• Adoption, what of duty, and what of privilege in it, 237

Affections.
• Affections and sweet motions of heart in holy things, consistent with an unregenerate 〈◊〉 , 117
  • Several grounds of such temporary affections, 119
    • Why apt to be relied on, 120
    • Their insufficiency, 121
    • Sometimes not the work of the Spirit when thought to be, 129

Afflictions.
• Afflictions, God's framing this evil, what it means 443
  • Why called evil, 446
  • Of three sorts: Exploratory, 448
    • For sin, but medicinal, ibid.
    • For sin, and destructive, 449
  • Difference between medicinal and penal, ib.
  • How operative to means conversion, 450

Assurance.
• Assurance, To seek it a duty, 2
  • The benefits or advantage of it, 5
  • Hinderances of it, 9
  • Attainable by signs, &c. with propositions about it. 17
  • Its adjuncts, viz. Possibility, 23, 675
    • Necessity, 24
    • Difficulty, 25
    • Excellency, 26
  • How differenced from presumption, 27
  • What we must do when we want it, 34, 673
  • Why God denieth it to those that have true grace, 35.
  • Justification and Sanctification ought to be sought from their fruits, 43
• From Signs no argument of weakness and unbelief, 50
• From graces no relying upon a human testimony, 51
• Got by Signs, not useless, 52
• From an immediate voice from the Spirit questioned, ib.
• By Signs, freed from absurdity, Impossibility and Difficulty, 53
• Consisting of a practical Syllogism, is not by mere human reason, 54
• In obtaining it by way of Signs, much skill and care is required, 55

C

• ALl are not called with a saving Call, 684

Change.
• Change from wickedness and profaneness, not enough, 278
  • That grace makes a man great, 373
  • Its qualities,
    • 1. Necessary.
    • 2. Rational.
    • 3. Profitable. 373
    • 4. Honorable, 374

Christian.
• Christians of three sorts, 1 •
  • If true are so universally and exactly, 638, 639, 640
  • Why some are not so, 641

Church.
• Church Privileges and visible signs and duties therein no sign of grace, 104
  • Why apt to be rested on, 106
  • Proof that they are not signs, 107
• Company, when wicked, retards the work of conversion, 9, 431 &c.
  • How to be thrown off, 433
  • Carnal- confidence, vide Presumption.
• Conscience, why something of it in the worst, p. 336
  • Whence so silent and stupid in some, 339

Conversion, vide Grace Sanctifying, and Turning to God.
• Is wrought by the omnipotent and irresistible power of God, 569
• Is absolutely promised to the converted, 776
• In what sense absolutely promised, and what not, 779
• Corruption of nature set forth, 218
  • Shows a necessity of Regeneration, 222

Counterfeits.
• Counterfeits of Regeneration, 230
  • Of the New-Creature, 276
  • Of inherent grace, viz. Moral honesty, 334
  • Of Sanctification, 391
  • Of the heart of flesh, 523

Covenant.
• Covenant External sanctifies not, 393
  • Distinguished into External and Internal as being variously administered, ib.
  • External denominates men holy in opposition to Heathens, 594
  • Requires a visible acceptance, 395
  • Holiness availeth not alone, ib.

Creation, vide New-creature.
• Creation, The New in man surpasseth the Old in man, 287
  • The great work of God in the New-creation set out, 290
  • God's end in choosing subjects indisposed, 293
  • It is unto good works, 296

D

• MEn apt to Deceive themselves that after a wicked life may follow a happy death, 364
  • The ground of this Deceit, 365
  • Motives to beware this self-deceiving, 367
• Delayes of turning to God, whence men are prone to it, 453
  • Arguments against, and the danger of it, 454, 455, &c.
• Directions to the getting of the New-creature, 280

Vain Disputations.
• Vain Disputations how to be prevented, 7
  • Disputes and opinions in Religion no evidence of grace, 124
    • When lawful, 125
    • Their insufficiency as evidence, 127
• Vain-Disputes establish not the heart as grace doth, 316
  • May be several ways abused, 317
  • How they may be rightly used, 320

Duties.
• Duties. Spiritual performance of them a sign of grace, 90
• Duty of a son of God, 239
  • Signs of men performing Duties from a new Spirit within, 542

E

• ILl Education a cause of stupidity of conscience 339

Election.
• Election. Not of all that are called, 6, 12, 643
  • This Doctrine no ground of despair, 644
  • Evidences of the paucity of elected ones, even of the called, 647
  • What to be done by him who is in fea • about his Election, 649
  • Effects of Election, ib.
• Embryoes as to the New-birth, having only initial workings, 232
• Ends in actions to be looked to, 10

Establishment.
• Establishment of the heart by grace, 309
  • How the heart becomes established, 311
  • It is better then all disputes and notions, &c. 316
  • Evidences, vide Assurance and Signs.
  • Experimental Knowledge, vid. Knowledge.

F

• FAith, when only a persuasion of the truths in Religion not enough for salvation, 167

False Signs of Grace, vid. Signs. Fleshly Heart, vid. Heart.
• Form and outward shape of godliness not enough 276
• Forsaking of gross sins no sure sign of conversion, 187
• Fruits of Justification and Sanctification argue the graces themselves, 43, &c.

G

Gifts.
• GIfts: Parts and abilities in Religion, no sign of grace, 111
  • Explicatory considerations, ib.
  • Why men are prone to rely on them: 112
  • Their insufficiency as signs, 114
• Common Gifts of the Spirit are not sanctification, 397

God.
• God's unwillingness to damn men proved, and Objections answered, 404
  • Dominion over men's hearts asserted, 506
  • Seen in the way of Providence, 507
    • Justice, 508
    • Grace, 509
• God in conversion works after an omnipotent, efficacious and irresistible manner, 570
• Godly men are careful and tender about God's worship, and why, 559, 562
  • Conscientious in all duties of equity and righteousness, 564
• Gospel calls are a feast, 629
  • Yet refused by many, 631
• Government of the world misunderstood, a cause of senselessness of conscience, 341

Grace.
• A being in the state of Grace may by signs be evidenced, 17
• Concerning inherent Grace, 37

Signs or Marks of Grace, vid. Signs.
• Of divers sorts, 38
• Its Effects or Properties considered Absolutely or Relatively, 40
• To be known and evidenced by its fruits, 43, &c.
• Assurance received from it depends not upon human testimony, 51
• Infallibly evidenced by a respect to God's
  • Commandments, 61, &c.
  • With many other Signs, vide Signs.
• How it establisheth the heart, 311
• That there is such a work of God upon man's heart, 322
• It cannot justify, 323
• The reason of the name Grace given to inward holiness. 324
• How it opposeth sin, 326
• Its effects in a man, 328
• Some excellent properties of it, 332
• The counterfeit of it, viz. Moral Virtue, 334
• Vouchsafed sometimes to the greatest sinners 369
• God's ends in it, ibid.
• Makes a great change, 372
• Is an inward and deep work, 533
• What reacheth not to it, 534
• What this inward work is, 535
• Signs and Effects of it, 537
• First brings in inward principles, and then causeth holy actings, 538
• Why God takes this method, 540
• Inward principles of grace will appear in the life, 543
• Exciting and actuating is necessary after converting, 549
• Great men of the world often rejected by God, and why, 622, &c.
• Growth in grace a sign of grace, 84
• The nature of it in its necessity, from an inward principle of life, &c. 86
• How evidenced, 88
• False Growth, 90

H

Heart.
• HEart: To turn to God with the whole of it, what it means, 479, &c.
• Rending of the Heart requisite to conversion, with the meaning of this phrase, and others equivalent, 489, &c.
  • A rent one preferred by God above all outward signs of humiliation, 493
  • Of man under God's dominion, 506
  • Of stone in all men naturally, and what it signifies, 511, &c.
  • Of flesh bestowed in coversion, 516
    • What it implies, 517
    • Its effects and consequents, 518
    • Inducements to labor for it, 521
    • Its counterfeits, 523

Heathens.
• Heathens, Natural principles appeared in their
  • Books, 346
  • Laws, 347
  • Worship and terrors of mind, 348
  • Commendable improvements, 349
    • with the concernment of this Doctrine, 352
  • Natural Excellencies reach not to grace, 353
  • Natural honesty and righteousness, not grace, ib.
• Heaven or Glory, the nature of it, 665
  • Adjuncts and Properties of it, 668

Holiness, vid. Sanctification. Federal Holiness, vid. Covenant.
• They that are called should be holy as God is, 659, 663
• Wherein true Holiness consists, 660
• The extent of the duty of being holy in all manner of conversation, 662

Hypocrites.
• Hypocrites, Whether they may attain to an experimental knowledge, 12
  • How far they may go in it, 131
  • Wherein as to this knowledge they differ from the true Christian, 15

I

• IGnorance a cause of men's living in sin, 470
• Impediments of turning to God, 414, &c.
• Indisposition of men to the work of grace, or the
  • New-Creation, 290
    • It advanceth God's ends in the great chaning work, 293
• Judgment well informed no sign of grace, 127
• Justification, It may be evidenced by inherent gracious qualifications,

K

• KEeping the Commandments, vid. Obedience.
  • Men's fond persuasions of their doing it, with the causes, 142, &c.

Experimental Knowledge.
• Experimental Knowledge of ourselves Difficult, 5
  • Advantagious, ib.
  • The best, ib.
• The end of all other Knowledge, 8
  • Establisheth the soul, ibid.
  • Its impediments, 9
  • Whether in hypotrites, 12
  • How it differs in hypocrites & regenerate, 15
• Knowledge of our state of grace to be attained by marks and signs, 17
  • Establisheth not the heart as grace doth, 316

L

• LEarning requisite in a Minister, 620
• Lise and conversation of men evil give testimony to true grace within, 543
• Love to the people of God a sign of grace, 96
  • The Act itself, the Object, the Effects, 97 98, 99

M

• MArks, vid. Signs.

Ministry.
• Ministry of the word the way to turn men from their sins, 495
  • Of God's appointment, ib.
    • For a supernatural end, 496
  • God's wisdom in raising such low means for so high ends, 497
  • Not always successful, and why, ib.
  • That it may be effectual, what to be done by Ministers, 498
  • Though not corrupt, yet may be without success, 500
  • The reasons both from God, Ministers and people, 501, 502, 503
  • Though corrupt may prove successful, 503
• Mistakes in experimental knowledge easy, 4 Dangerous, ibid.

Moral virtue.
• Moral virtue, the counterfeit of saving grace, 334 Philosophy, vid. Heathens,
  • Verrues, as Temperance, Fortitude, &c. no graces, Because 359
    • 1. Not built upon a good foundation, ib.
    • 2. Not rightly obtained, ibid.
    • 3. Not gui • ed by a sure rule, 360
    • 4. Not referred to God, ibid.
    • 5. Not of faith, 361
    • 6. Nothing of Christ in it, ib.
    • 7. Often an enemy to grace, 362
• Mousters as to the New-birth, 235
  • Motions of •• art, vid. Affections.
• Motives to sanctification, 389
  • Conversion or turning to God, 420

N

• NAture: Its corruptions set forth, 212
  • Its principles, &c. vid. Heathen.

New Birth, vid. Regeneration. New-Creature.
• New-creature. The nature of grace set out by it: Its Necessity, 245
  • Is produced only by God, 251
    • His glorious Attributes appear in it, 255
  • What it doth not imply, and to what it is opposed, 258, &c.
  • Its supernaturality and excellency set out, 264
  • Objections against it answered, 270
  • Counterfeits of it, an outward form of godliness, &c. 276
  • Helps and directions to the attainment of it, 280
    • God's workmanship, 283
  • Created unto good works, 296

O

• OBedience unto God's commands, A sure sign of grace, 61, &c.
  • How impossible, 62
  • How possible, 63
  • When true and universal, 64, &c.
  • External only not sufficient, 161

Opinions, vid. Disputes.
• Opposition against sin by grace, 326
• Order of God in conversion; First he works inward principles, then from them men act holily, 538
• Why God takes this Order, 540
• Ordinances, to whom sweet and beneficial, 6
  • Sanctify not, 393

P

• PArts, vid. Gifts.
• Peaceable frame of heart, no evidence of grace, 174

Performance, vid. Duties.
• Perswasion of the truths in Religion, no evidence for salvation, 167
  • God's love no sign of grace, 174

Practical Knowledge, viz. Knowledge.
• Presumption, How differenced from assurance, 27
  • Remedies against it, 3 •
• Principles as well as actions to be regarded, 10
  • Grace within will appear in the life, 543 followed by acting grace, makes happy, 552
• Privileges, vid. Church.
  • Of a child of God, 242
• Prosperity no sign of grace within, 180
• Promise of conversion an absolute free promise, 574
• Purposes and resolutions of turning to God, sometimes unsuccessfull with the account of it, 437

R

Regeneration.
• REgeneration Absolutely necessary to salvation, 201
  • What it is not, wherein it lieth, and its resemblance to natural birth, ib, &c.
  • Unknown often to learned, and outwardly righteous men, 210
  • Grounds of the ignorance and excellency of the knowledge of it, 212, &c.
  • Absolutely necessary, because of man's corruption by nature, 217
  • Its inexpressible nature, 224
  • The counterfeits of it, 230
• Rightcousness and equity conscientiously followed by the people of God, 364, &c.

S

• SAlvation difficult, and in some sense impossible, 194
  • Why fancied so easy, 196

Sanctification.
• Sanctification, It evidenceth Justification, 43
  • Divers ways set out, vid. Grace.
  • The several meanings of sanctifying, 380
  • How the people of God are sanctified, 381
  • By being,
    • 1. Segregated from the world, 381
    • 2. Dedicated to God, ibid.
    • 3. Prepared for good works, &c. 382
  • Its efficient and instrument, 383
  • Meritorious cause and extent, 384
• Signs of true Sanctification,
  • 1. The Spirits dwelling in the soul, 386
  • 2. Ready Obedience to the truth, ib.
  • 3. Delight in sanctifying Ordinances, 387
  • 4. Preparation to holy Duties, &c. ib.
• Motives to it, 389
• Counterfeits of it, 391
  • 1. Zeal in superstitious customs, ib.
  • 2. Duties and Ordinances, 393
  • 3. External Covenant with God, ib.
  • 4. Gifts of the Spirit, 397
• When evidences of it are wanting, what a sanctified person should do, 398
• When it is but in a low degree, what to be done, 401

Searching, vid. Trial.
• Self-love an impediment as to experimental knowledge of ourselves, 9
• Senslesness and stupidity of conscience caused by
  • 1. Ill education, 339
  • 2. A misunderstanding of the government of the world, 341
  • 3. Cares and pleasures of the world. 342
• Settlement in the truth, whence it proceeds, 8

Signs.
• Signs of Grace are different, 38
  • Evidencing to ourselves or others, 39
  • Proper to the godly only, ib.
  • Positive and Negative, 40
• Of a mixed nature as to natural and voluntary Signs, 41
  • To be used, 43, 44, &c.
  • Proceeding by them, Argueth not weakness and unbelief, 50
  • Is not to rely upon a human testimony, 51
  • Not useless, 52
  • Not absurd, impossible or difficult, 53
  • To the making up of a Practical Syllogism is not by mere human reason, 54

True Signs.
• 1. Obedience, 61, &c.
• 2. Sincerity, 67
• 3. Opposition against, and abstinence from sin, 73
• 4. To be willing to be tried by God, 78
• 5. Growth in Grace, 84
• 6. Spiritual performance of holy duties, 90
• 7. Love to the Brethren, 96

False Signs.
• 1. Church-Privileges, 104
• 2. Gifts and parts in matters of religion, 114
• 3. Affections and sweet motions of heart, 110
• 4. Opinions, judgments and disputes, 123
• 5. Strong workings move the heart not being from the Spirit, 129
• 6. Great sufferings for Christ, 135
• 7. Perswasions of an exact keeping the Commandments, 142
• 8. A strict way of religion, 148
• 9. Diligence in the worship of God, though not commanded, 155
• 10. External moral Obedience, 161
• 11. A divine faith, or persuasions of the truths in religion, 167
• 12. A peaceable frame of heart, or persuasion of God's love, 174
• 13. Success and prosperity, 180
• 14. Forsaking gross sins, 187
• Of Sanctification, 386
  • When wanting, what should be done to obtain it, 398

Sin.
• Abstinence from, and opposition against it, 〈◊〉 sure sign of grace, 73
  • How a sign, ib.
• A forsaking gross sins, no sure sign of conversion, 187
  • May be upon divers grounds, is a mercy, &c. ibid. &c.
• Aggravations of the sins of Christians above those of Heathens, 350
• Great sinners God makes subjects sometimes of sanctifying grace, and why, 369
  • With its profit, pleasure and customariness objections against turning to God, 426. to 431
• Sins greatness helps against discouragement hence as to turning to God, 441
• Beloved Sins, Considerations about them, 459
  • Signs which are they, 460
  • Conversion makes a man leave them, 461
• All Sin to be turned from in conversion, 464, &c.
  • Grounds of turning from sin acceptable with God. 468
  • Hinderances of turning from it, 470
  • Some men outwardly resolved against turning from it, ibid.
  • Causes of obstinacy in it, 471
  • Turning from sin not enough without turning to God, 475
  • How many ways men may do one without the other, ibid.
  • Sorrow for it to accompany turning to God, 484
• Sincerity in motives and ends, a sure sign of grace, 67
  • How liable to abuse as a sign, 68, &c.
  • Its nature, and when a sign, 70
• The Sons of God, their qualifications and privileges, 237
• Sorrow for sin often fruitless, and why. 230
  • Ought accompany turning to God, 484
  • A four-fold spring of it 485
  • Intellectual or sensitive, 486
  • Why it should accompany turning to God, 487

Spirit.
• His work upon, and dwelling in, and leading of the Saints, 91, 92
• To have Him is more then to be merely civil, 93
• That his sanctifying works, not common gifts, evidence grace, ib.
• Much self-deceit in judging that to come from him which doth not, 129
• His putting within men, what implied in it, 528
• His various and excellent operations, 531
• Spiritual Performance of holy duties, a sign of grace, 90 •
  • From spiritual life wrought by the Spirit of God, 91
  • How manifested, 93, &c.

Stoy Heart, vid. Heart.
• Strictness taken up in Religion no sufficient evidence for happiness, 148
  • What commendable, and what unwarrantable, 149, &c.
• Stupidity and Silence of conscience, vid. Senslesness.

Success, vid. Prosperity.
• Suffering for Christ and the truth no sign of grace, 135
  • Sinful ingredients making them unprofitable, 137
• Superstitious customs and human constitutions sanctify not, proved by Argument, 391

T

• TEndernesse of heart, 523

Tears, vid. Sorrow.
• Trial; A willingness to be tried by God, a sign of grace, 78
  • How many ways God doth try a man, 79
  • In what particulars a willingness to be tried showeth itself, with its effects, 81, 82

Turning to God.
• Explained. 409, 410, &c.
• Attributed sometimes to us as our work, sometimes to God as his, 411
• Its ingredients, 413
• Its impediments, and on whom are more visible symptoms of its difficulty, 414. to 420
• Motives to it, 420. to 426
• Objections against it answered, as from the pleasure, profit and custom of sin, 426. to 431
• Wicked companions and relations great hindrances of it, 431, &c.
• Discouragements as to it, from 1. Unprofitablenesse of former purposes, 437, &c.
  • 2. Greatness of sins, 441
• How promoted by afflictions, 450
• Ought be without delay, with causes of delays in some, 453
• If true, it is from the most beloved sins, 458

From all sin, vid. Sin.
• Some men willfully resolved against it, 470
• To be joined to turning from sin, 475
• What it is, 478
• Must be with the whole heart, with the meaning of it, 479
• Effects of it, 482
• To be accompanied with sorrow for sin, 484
  • Rending of the heart, 489
• Ministry of the word, the means of it, 495

u

• VOcation effectual opened, 583
  • Its nature, with the several ways of calling externally, 586, &c.
  • Wherein the internal consists, 589
  • From what: as from blindness to light, 591
  • Its properties: According to God's pleasure, holy, heavenly, &c. 594
  • Its Effects and Signs, 596, &c.
  • In it are considerable the grace itself, the time, the persons, 602
  • Not often of the wise, mighty and noble of the world, 611, & •
  • The Gospel-feast not always accepted, 629
  • To many, of those that in part obey it, it proves ineffectual, 632
  • How the outwardly called differ from the inwardly called, 633, &c.
  • Of many that are called few are chosen, 643
    • This doctrine no ground of despair, 644
  • Evidences of the paucity of elected ones amongst the called, 647
  • Christians ought to walk worthy of it, 655
  • What it is to walk worthy of it, and who do so, ib.
  • Should engage men to be holy, as God that calleth them is, 659
    • Uprightness, vid. Sincerity.

W

• WAlking in God's statutes, what it means, 554
  • Qualifications of it, 558
• Washing, Regeneration meant by it, 376
• Washing argues sins defiling nature, which men's superstitious washings confess, ib.
  • And therefore were such external rites appointed, ib.
  • Of the heart or hands, 377
  • What required to a spiritual washing, 378
• Wicked men prone to think they shall die happily, with grounds of this deceit, 364
  • Authors of their own tuine, which God delights not in, 404
• Wicked company and relations hinderers of conversion, 431
  • Considerations stirring up to the forsaking of them, 433
  • Their misery, 686
• Will of God approving or decreeing. How God wills not the death of sinners, 404
• Wisdom spiritual in what discovered. 607
• Wise men after the flesh their properties, 611
• Reasons why the fleshly wise are rejected on God's part and man's part, 617
  • Difference between carnal wisdom and Christian prudence, 619
• Word of God how used in calling sinners, 585, 586, 587

Good Works.
• A necessary fruit of renovation, 295
• What Creation to good works means, ib.
• What works are good, 298
• Why sometimes commended, and sometimes debased, 302
• To be extended as far as God's commands, ib.
• Go not before Justification, and in what sense are said to justify, 303
• In their truth, and in their perfection to be distinguished between, 304
• To be carefully performed, but not at all relied on, ib.
• Evil Works why to be avoided, 305
• The Workmanship of God in man sanctifying grace, 283
  • In what regards it is so, with its necessity, 284, 285
  • Its excellencv above the great work of Creation, 287
  • What a change it worketh, 290
  • Why such indisposed materials used, 293
• Works of God not sufficient means of conversion, 692
• Worship of God, when not commanded, vain and unprofitable, 195
  • Converted persons are very careful of it, 559
  • Internal and external, Two sorts of Statute-worships mentioned, 560