Spiritual Refining

SERMON XIX.

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

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

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

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

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

4. The Jew did know God's will, for to him it was revealed.

5. He discerned the things that were excellent, or profitable, or differentt, or convenient, for all this the word will bear, if he was instructed out of the Law, as it were catechized.

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

In the second place is the aggravation of their sin from these very prerogatives, partly because they sin against knowledge and conviction, partly because their circumcision and the like visible signs of God's favor did not at all profit without holiness, yea, an Heathen and a Jew without this became both alike.

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

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

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

As first, We find it such a sin that generally the people of Israel were guilty of. Insomuch that the great contestation between the Prophets in the Old Testament and the Israelites living then, between Christ and his Apostles and the Jews living then, to have been upon this very particular. No Minister, no Sermon, could take them of • from this, that because they had the external privileges, therefore they did belong to God, and were the children of Abraham, Jer. 9. 25, 26. see how the Prophet reckons the Jews because uncircumcised in heart, among the Moabites and Egyptians uncircumcised in flesh, and God would punish them both alike: Now compare this with Ier. 7. 4. see how Paradoxical this was to the Jews, they cried, The Temple of the Lord, The Temple of the Lord are these. They thought such visible symbols of God's presence would preserve them, though their lives were unreformed. Thus Isa. 1. The Prophets whole scope is to let them know, that all their sacrifices and religious worship were but so much detestable abomination unto God. Thus it was also in the New Testament, how excellently doth our Savior discover this point twice, Mat. 3. 9. Joh. 8 33. where the Pharisees whole support was in their carnal privilege, and our Savior showeth notwithstanding all this, they were of their Father the devil. Thus Gal. 5. Circumcision and uncircumcision, that is, the Jewish dispensation, and the Gospel dispensation of Ordinances is made nothing, but a new creature; and certainly if Christ himself be no more to be born after the flesh, much less may any visible Ordinances which are not equal to Christ. Thus you see it was the Jews sin.

But secondly, If you look over all Chrstianity, you shall find this the Catholic and universal sin: whereby Christ and regeneration with powerful godliness is wholly neglected, and a fleshly carnal confidence in the titles and Ordinances of Christianity established; so that all those expostulations which the Prophets and Apostles had in those days may be justly revived again, seeing those sins are revived: What circumcision, and sacrifices, and the Temple were to the Jews; the same are baptism, the Lord's Supper, and frequenting our religious Assemblies: and as the Jews in the midst of all their duties, had wholly laid aside Christ and sanctification, • o have generally Christians now. Thus as the Apostle argued severely, you that rest in circumcision, that rest in the Law, you are fallen from Christ, you are ignorant of the spirit, the same may be said to formal protestants, you have turned all Gospel-dispensations into externals merely; and so are Christians of the flesh and not of the spirit: Ye are of Agar and not of Sarah, ye are not children of the Promise; Your being is not by the mere word and power of God, all power in nature, being in this respect but a dead womb, but only by carnal and external badges, Rom. 9. 6, 7. see how admirably the Apostle discourseth of this in the Jews case, and applies it to Christians. Oh therefore take heed of this epidemical disease, be not dammed or trodden down in this crowd.

3. To demonstrate the connaturality of this sin, observe how ingenious the fleshly minds of men have been by arguments and opinions to encourage a carnal confidence in these externals: for what other practical use can be made of those Popish doctrines that the Sacraments do confer grace ex op • re operato, from the very work done and application of them to the soul; and this made Melancthon wish the very Word Sacrament were removed out of the Church, because as people then were informed, they thought in the elements of a Sacrament, some inward supernatural force lay couched to save them, and therefore they took these Sacraments as men would medicinal potions, that by an inward physical power produce their effects: by this means all visible Ordinances were turned into mere idols. They attributed that to baptism which belonged only to Christ's blood, they would give that glory to a Sacrament which belonged only to Christ, and made as much of the linen wherein Christ's body lay, as the body itself.

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

1. To cry down the very being and use of these external Ordinances, as being but forms, and the spiritual frame of the heart is made all in all. Thus there are blasphemous Heretics that cry down the Sacraments, the Ministry, yea, the Scripture itself, yea Christ himself, as being but forms, and we ought to have communion with God immediately. But it is elsewhere to be shown, that Christ hath appointed an external form of communion in his Church, which consisteth in reading, and preaching of the Word, Administration and receiving of Sacraments, Prayer, and Church-government, and Censures, with a Ministry from him, all which are of a perpetual institution for the substantials of them, and to cry down these forms, which God hath appointed as means to beget and increase grace, which are in the gracious use of them a solemn acknowledging and owning of God, is a Beelzebub error as I may so say, and a false doctrine in the first magnitude: we are therefore to sail between these extremes neither resting upon Externals in religion, as enough without Christ, and regeneration, or on the contrary abolishing and neglecting the use of them.

2. We are also deficient when although we do not cry down forms wholly, yet we give too little to these institutions of Christ. As we may give too much to baptism and the Lord's Supper, • o also we may give too little; in former times of superstition the first sin was common: In these latter times, I fear the latter doth over-flow. The Remonstrants, they say, that the doctrine which the Protestants deliver about the Sacraments is valde suspecta greatly suspected by them of falsehood. And the Socinians they make them only commemorative of some former mercy: they deny any real exhibition or increase in grace thereby. Hence it is their expression, As, say they, when the Israelites in eating of the Paschal lamb, made thereby a commemoration of their deliverance out of Egypt God did then bestow no new mercy on them, only there was a remembrance of the old; so in the Lord's Supper there is no new conveyance of any grace, but a remembrance of an old former mercy, but this cometh too short: for those Scripture-expressions 1 Cor. 10. The bread that we break, is it not the communion of the body of Christ &c. and in the very words of the institution, Take, eat, this is my body, do evidently prove more then 〈◊〉 mere commemoration. The Scripture when men are apt to rest upon Sacraments, speaks contemptibly of them; Your Fathers ate Manna and died, Circumcision profiteth nothing, he that eateth unworthily eateth damnation to himself: but when it regards the institution and proper use of them, and not the subject receiving them, then it speaks gloriously. These things are premised by way of explication and caution.

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

1. Because they being duties commanded, when performed, that gives some ease and comfort to a natural conscience. To be circumcised was God's command, To be baptized, to hear his Word, to receive Sacraments are duties enjoined by God, so that the very neglect of them is threatened with condemnation; now then when we are diligent to discharge all these, a man's conscience hath not so much to accuse him and condemn him, and we are apt to take any partial ease and comfort of conscience for a general acquittance.

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

3. Therefore men rest upon these because they are ignorant of the work and necessity of regeneration: You see Nicodemus an old man, much versed in the religious worship of God, yet though a master in Israel, knew not this thing. Oh it's to be feared there are many great Scholars, there are many ancient, noble, rich Christians, that yet are strangers to the whole inward work of God's Spirit by way of change upon them. The Apostle calls circumcision of the heart, circumcision made without hands; and so baptism and the Sacraments in the heart, which are not visible in the eyes of the world, make us esteemed before God. Be not then idol Christians that have eyes and see no • , hearts and understand not the inward virtue and spiritual efficacy of Christ in his Ordinances. It was Chrysostom's complaint in his • aies, 〈 in non-Latin alphabet 〉 &c. Alas, how are all the grave and holy Ordinances in the Church of God turned into mere outsides and formalities! Thus in Popery when real holiness began to be persecuted, then they set up a deal of superstitious holiness, holy Images, holy Altars, holy Temples, holy vestments, and in the mean while, true, real holiness was scorned: and here is too much of this Pope in the belly of many formal Protestants.

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

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

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

We come to the second general part of the Doctrine, to show, That the having and enjoying such seals is not sign sure enough for our being in the state of grace.

And first That they are not, may appear, in that the Scripture makes it not only possible for such to be damned, but doth foretell even actual damnation; and that to the greater part of such persons. Thus Mat. 7. some condemned at that great day are brought in thus pleading, Have we not eat in thy presence? The Jews will say so in respect of their sacrifices, the Christians in regard of the Lord's Supper, so that it is a wonder to them that they are cast out of God's presence, and howsoever in the parable of the great Feast the Master of the Feast spieth out but one that came in without a Wedding garment, for which he is apprehended and cast into utter darkness, yet that doth not imply few only will be without a Wedding garment, though at the Feast; for in that one is represented an universal or multitude; Therefore our Savior makes this inference, for many are called but few are chosen, which would be a conclusion wholly repugnant to the premise • , had not a generality been intended in that one; so our Savior in another place, The children of the Kingdom shall be cast out; who are those children of the Kingdom, but such that were partakers of all the Ordinances of the Church called the kingdom of heaven? Oh then it is in vain to plead that, which many damned in hell have been partakers of. And whereas if true grace be in any man, though in the least degree, he can never be excluded; none can say, Lord did we not truly fear thy Name, reform our lives, walk spiritually? and yet God bid them Depart, he knoweth them not. And that this sad portion will be to the greatest part of those that have enjoyed those pridiledges, appears by that fore-mentioned, Many are called, but few are chosen, which are not so much words, as thunder and lightning. Oh then think not these an Ark sure enough to keep thee in the deluge of many waters.

2. The Scripture reckons the condition of a man with these privileges, and one without them in the same condition if there be not holiness. Thus as you heard the Prophet Jeremiah makes the uncircumcised in heart, though circumcised in flesh, all one with the worst of Heathens, the Moabites and the Ammonites. And to this purpose also the Apostle in the verses before, Shall not thy circumcision be accounted uncircumcision, if thou keep not the Law. So that as long as wickedness is in thy life, thy Baptism doth no more advantage thee then the Heathens no-Baptism. It shall not avail thee, thou hast called upon Christ, thou hast so many times received the Sacrament. Hence it is, that the Prophet calls the wicked Princes and Governors, though of Israel, yet Princes of Sodom and Gomorrah, and so may the Ministers of the Gospel call profane and wicked men, ye men of Scythia or America, for this badge and mark of Christianity is not regarded by God, if not accompanied with true godliness; so the Apostle saith, 1 Cor. 11. This is not to eat the Lord's Supper, it was as if they had not received at all.

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

Lastly, These are so far from being signs without grace, that they will be aggravations of thy condemnation. As in some Countries when their malefactors were to be burnt at the fire, they poured oil and pitch to increase their torment the more, so will every Sacrament, every prayer, every Church-privilege, make hell the hotter for thee. Woe be to thee Chorazin and Bethsaida, Tyre and Sidon, Sodom and Gomorrah, Heathenish persons, and that in the highest way of wickedness shall have lesser torment then they; and so mark the Apostle here speaking of the Jew, he saith, that by the letter and circumcision he did transgress the Law, How was that? Even by those Privileges and Ordinances he was made the greater transgressor.

Now the Reason why these are not sure signs, is, Because no promise of Justification or Salvation is made merely to the use of them. Our Savior saith not, He that is baptized shall be saved, but he that believeth and is baptized. Thus as God commanded the Jews to circumcise their foreskin; So God promiseth as the mercy of all mercies, he would circumcise their hearts to love him. Look then over the Scripture, thou canst not find any one promise of pardon, or eternal glory to thee, because baptized only, because a Christian only, because receiving a Sacrament only, unless there be also renovation in thy life and conversation. I grant that because of the very external profession of Christ, and his ways, though there be no internal change, many Church-privileges belong to them, and Ministers are bound to dispense them to them, if they be without scandal: I grant also, as may be fully proved out of this Text, that there is an external and internal Covenant, a man may have a Church-holiness, a visible sanctity, whereby he and his children are entitled to Ordinances, although all this while there be no true grace in that man. But now we are speaking of the promises of Justification and salvation, and these are made to none but to the truly godly. Therefore till this be, thou art only in the outward Temple, not in the Holy of Holies. Oh therefore that these things were more considered by you: Suppose you hear God speaking from Heaven to you; Why are you weeds in my garden? Why are you Tares in my Wheat? Why are ye Chaff in my Floor? Yea, think thou seest an hand-writing on every wall of thy House, and post of thy doors, like that of Belshazzar's: Thou art numbered and weighed, and found too light: All thy religious profession, Ordinances, are found too light.

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

SERMON XX.

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

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

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

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

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

3. This is aggravated by the number of those who shall be in this frustrated condition: Many, not One or Two, but Many shall say. Lastly, Here is the time when the weakness of these foundations will be discovered, In that day, viz. at the great day of judgment, when all hidden things shall be discovered: Implying, that they lived and died with great confidence that God was theirs, but never were convinced of their deceit therein till it was too late. In the next place you have God's answer to them beyond all their expectation, illustrated by the free and open declaration of it.

• First, Then will I pro • ess unto them: The word hath several significations: here it denoteth a public and solemn declaration.
• Secondly, The matter declared, I never knew you. That is, approved of you, and loved you: no, not all that while I gave you those abilities, and spiritual Gifts.
• Thirdly, There is the effect of this declaration: Depart from me, with the cause, Ye workers of iniquity: because they wrought iniquity in the Devils name, as well as miracles in Christ's name; therefore they must depart.

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

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

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

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

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

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

Secondly, A second reason of carnal confidence herein, is, because it is, very difficult to know when our duties are performed by assistance merely, and when by Sanctification also. In prayer it is hard to discern when its the Gift of prayer only, and when its the Grace of prayer also; for these things are judged by the Spiritual man only; he is said to judge all things. But now an unregenerate man, though abounding in these gifts of God's Spirit, yet because he is altogether carnal, he cannot make any spiritual discerning of these things: but as sensual brutish men, they argue God loveth them, and that they are in the favor of God because he blesseth them with wealth, and outward prosperity. Thus men of parts and abilities in religious things argue; if God did not love them, if he intended to damn them, he would never give them such knowledge, he would never give such assistance, but this is a mere delusion. Oh there is as vast a difference between thy Duties performed through assistance merely, and through Sanctification, as is between sweet Grapes and wild Grapes.

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

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

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

Thus you see the reasons why people are apt to take all their evidences for Heaven from these uncertain grounds; now let us demonstrate the insufficiency of these to give any solid support: and this will appear several ways.

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

2. These cannot be a sure testimony for our comfort, because they are not proper and immediate effects of election, which is the first round in that ladder of all spiritual mercies. If I have justifying faith, I may have sure confidence, because this is a fruit of our ordination and appointment to eternal life. But we cannot say thus of these parts and abilities; for the Text saith, Many shall say, have not we prophesied in thy name, yet Christ shall reply, I never know you: but there shall not one godly man say at the day of judgment, Lord, was not I elected? was not I converted? Did not I repent, believe, mortify sin, &c? And Christ say again, Depart, I know you not. If therefore our calling and election might be made sure by these gifts and abilities, there might be some hope, but that cannot be; therefore how fully doth our Savior speak to this purpose, when the Disciples came rejoicing to Christ, telling him, That the Devils were subject to them, and they could work all kind of wonders, he replieth, Rejoice not in this, but that your names are written in heaven: where you see how prone we are to rejoice in that which affords no good ground of comfort, and withal, That if we had the parts and abilities of men and Angels, yet if we had not our names written in heaven, we were in a miserable condition. Oh then say, This is but the fruit of the Common Love of God: the sons of the Concubine may have this, as well as the sons of the true wife: Abraham gave Ishmael some gifts, but they were not such as Isaac had; therefore pray that God would give thee tokens of such a love which is vouchsafed unto his own people in a peculiar manner.

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

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

Lastly, The Apostle maketh a man that hath all these abilities, yet if without grace, to be no more then a tinkling Cymball, that may make a pleasant noise for the while to the ear, but presently passeth away, 1 Cor. 13. 1. And thus are all men of parts and gifts, they may be like a pleasant Song to others, but they themselves have no benefit: Men may preach well, expound Scriptures, write excellent Comments, yet for all this, be but like Harps or Viols, that give a melodious sound to others, but perceive none of it themselves; Whereas true grace is profitable to him that hath it, it watereth his heart in whom it is, and makes it fruitful: It beginneth an heaven in this life, yea, strangers and others, are not able to enter into his joy.

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

SERMON XXI.

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

First, That which concerneth his intellectuals, in that expression, Enlightened.

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

1. Aggravateth from the cause, because they crucify the Son of God afresh, viz. as much as lieth in them: if they be restored, there must be a new Christ, or a new oblation of Christ, Those that fall in Adam Christ repaireth, but if a man fall off from Christ, and reject him, there is no further remedy appointed by God, but such are in as hopeless a condition as the Apostate Angels.

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

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

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

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

This Point needeth a powerful and a wary discovery: Therefore for explication sake, let us consider what religious affections and motions the Scripture declareth to be in some, who yet are not truly regenerated. The known and famous instance is Mat. 13. 20. where the third kind of hearers is said to receive the word with joy. This is tasting the good Word of God, finding some sweetness and power in the Ordinances, yet that this hearer was not hereby regenerate is plain, partly because he is said to have no root, partly because he is opposed to the good ground, that is, the good and honest heart (what is said by Arminians to these things, hereafter shall be discussed) so Joh. 5. 35. you have a plain instance of some that had light and heat in them, yet not godly. Ye did for a season rejoice in Johns light and Ministry, so that men who shall at last be thrown in utter darkness, may yet for a while rejoice in the light of God's word: Thus Herod putteth it also out of all question, Mar. 6. 20. for he heard John gladly, and the motive was religion, for it's said he feared or reverenced him, because he was a just man. I look upon this point as fundamental in practice; and which if true, may strike like an arrow into our hearts, and therefore have brought undeniable places of Scripture to assert this truth; Affections in holy administrations with delight and joy, may be in those who yet have no true grace: I will instance only in another affection, and that is sorrow and grief about sin, even this may be in a man unseasoned with grace, Mat. 27. 3. it is expressly said of Judas, he repented himself and confessed I have sinned in betraying the innocent blood, 〈 in non-Latin alphabet 〉 , the word is properly used of that sorrow, grief and care, which is in the affectionate part of a man: Ahab's humiliation, 1 King. 21. is so great, that God taketh notice of it; Seest thou how Ahab humbleth himself? The Israelites how often were they in their humiliations and mournings for sin? though these laud floods were dried up again, insomuch that Gregory did well compare them to the grasshoppers which make sudden leaps from the earth, as if they would fly to heaven, but presently fall down upon the ground again. Take one place for many, Psal. 78. 34. They sought him and they teturned, and they inquired early after God: Great expressions! Do you not think God like that Father in the Parable will presently kiss them, put robes upon them, prepare a fatted calf for them? No, verse. 36. marreth all. Nevertheless their hearts were not steadfast within him. Now it's remarkable, as the Scripture calls these actions, repentance, humiliation, returning and seeking after God, giving the name of grace to them, because they have the outward lineaments of grace, so also the Scripture attributeth pardon of sin and forgiveness unto them, verse. 38. he being full of compassion forgave their iniquities, Numb. 14. 20. God upon Moses his prayer, saith he had pardoued their iniquity: now this cannot be a true and proper pardon of sin. for Heb. 3. it is plain, All these perished because of their unbelief. Therefore when the Scripture saith, that upon such humiliation and repentance God doth pardon sin, especially speaking of an whole body of people, it's to be understood in a particular sense thus, for not punishing them at that time, but either quite taking away, or at least differring the temporal affliction, but is still abiding them, for no unconverted man, truly and properly ever hath any sin pardoned him: so that as to a godly man repenting, God taketh away eternal punishment, but lets a temporal chastisement sometime abide, so to the unconverted repenting, God doth sometimes take away the temporal, but causeth the eternal punishment to continue. By all this you see the Scripture speaking of some, as rejoicing in that which is good, and mourning for that which is evil, whereupon their sins are said to be forgiven, that yet all this while are men whose hearts are not right within them: and this is no wonder, seeing they are said to believe, Mat. 12. they believe for a season, yea, Joh. 2. 23. unconverted men are said 〈 in non-Latin alphabet 〉 , to believe in the name (which some make the highest expression of believing) now according to the collustration of their understandings by faith, suitable are the motions of their affections in their heart. As they believe, so they rejoice, mourn, desire, and delight in things believed.

2. These affections we may for distinction sake call temporary affections in holy things. As our Savior calls it a temporary faith, so may we a temporary joy, a temporary mourning, a temporary 〈…〉 ht in good things; Not as it were of the essence of these affections to apostatize at • ast. It is true, faith is called temporary, because when hot persecutions arose it presently withered, but had no such storms or tempests come, an house that is built upon the sand only, will not fall. It is the opinion of a learned man, Conradus Bergius, praxis Cathol. pag. 105. that it is not likely that any one dieth a mere temporary believer, but that at least when he cometh to die, seeing he must part with worldly comforts, which he always loved more then God, he then fretteth and murmureth against God, and so extinguisheth that temporary faith and affections to God; or else resigneth himself up unto God, and of a temporary faith there is suddenly by the grace of God a saving faith; let the Author see to the making of this good: We call it not temporary, as if it were necessary there should be Apostasy from these. Certainly the foolish Virgins were such Christians as did live and die with temporary faith and affections to God, that had a lamp and shining, and so some oil, else their lamp could not shine, but not such store as would hold out: so then, these affections and motions of thy heart, may be all the pillar thou leanest upon, when yet many damned in hell have gone as far.

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

4. The affections and motions that such may have in holy duties, may be upon several grounds;

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

2, Men may be affected with the doctrine and truths of Christ, as it is comfortable or sad matter; without any respect to a spiritual operation. The Gospel is called 〈 in non-Latin alphabet 〉 , glad tidings, or good news, now a man may be affected in hearing this gracious counsel of God to save sinners discovered, as he would be about any State or Common-wealth good news wherein he is much concerned, and all this is but knowing Christ after the flesh; or else the sadness of the matter, the very History of Christ recorded by the Evangelists, may abundantly make a man mourn to see how the innocent and righteous one was put to death, merely to satisfy the lusts of proud and carnal men; and thus as Austin saith of himself, when he read the story of Dido, he could weep over her dead, when he could not weep for himself dead in sin; so thou mayest be affected about Christ's death, as it was a sad passion, and never be affected with those Scripture-Arguments that are propounded. In this sense, Christ forbad those women, weep not for me ye daughters of Jerusalem, but weep for yourselves.

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

4. Even corrupt lusts in men, such as pride, ambition, self seeking, may produce great affections in holy duties, especially in public administrations, where others may admire and applaud; Thus the Pharisees in their public Expositions of the Law, and teachings in the Synagogue, as also in their prayers, might be much affected from those carnal motives provoking of them; many times the more excellent a Sermon is, the more carnal the heart of a Preacher may be: Thus a private Christian in prayers with others, the stronger his invention may be, the weaker his grace may be, and those expressions which seem excellent to others come from a root very bitter to God; Even as in a Meadow full of grass and pleasant flowers, if you dignity to the bottom of them, there is nothing but noisome earth; so if you go to the Fountain from whence all these expressions, vehement expostulations, that are used in prayer, do flow, you may see it's a poisoned fountain. As on the other side, an heart contrite, and full of grace before God may not be so admirable in expressions: As they say, the ground full of mines of gold is very barren for grass. Do not then go away rejoicing from a duty, because of thy affections merely in an holy duty. Let not this comfort thee, that thy soul was heated within, but consider whether the ground upon which all these are built, be solid and enduring.

Lastly, A man's affections may be inflamed not only from such base and unworthy considerations, but even from the goodness and excellency of spiritual things; yet because not radicated, not thoroughly changed in the bottom of the soul, all these affections be insufficient: and this was the cause of that joy and delight in those we instanced in, viz. The sweetness and excellency of holy things; They tasted the good Word of God, not the good worldly aims and respects by the Word of God, yet all this is in a vanishing unsettled way. They are affected with the world as well as with God, and thereby it is they miscarry: so that all affections in holy things, and that because of their excellency, is not presently a certain note of one who shall ioherit glory unless deeply rooted.

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

First, Because hereby we seem to have attained the end of all knowledge and abilities in religion. For seeing all supernatural revelation of heavenly truths is for practice and operation: if we find some love and joy and affection both to the revealer who is God, and the matter revealed, we are prone to think we are now arrived as far as we ought to be. Indeed it will be easily granted, for a man to hear, pray, or believe the Word of God without some inward affections thereupon, that he may be judged a cloud without water, a tree without fruit: but when this oil runneth from the head to the inferior parts, then may we not say All is well. But Balaam's consideration of the good estate of the righteous, wrought in him affections to have such an end as they have.

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

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

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

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

Secondly, A second ground is in the Text, There are better things in the way of Heaven then these. Now we can take comfort in nothing but that which is the best work for its kind, of Christ in us. There are better things then praying, hearing, with some affections; and that is a renovation of the heart, a deep radication of grace in thy soul: Whereas now if we speak of the saving graces in the godly, it would be absurd to say we hope better things, then truly to believe in Christ, really to mortify sin. It is true, there may be a gradual bettering of them, but not a specifical.

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

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

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

SERMON XXII.

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

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

In the Proposition you have,

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

Secondly, There is the attribute, 1. Exclusively, It is not meat or drink, that is, it consisteth not in the doctrinal opinions, in the different practice about these things. 2. Affirmatively and Positively, but this Kingdom of grace is in righteousness, an universal conformity to God's will, in peace, viz. with others, and in joy in the holy Ghost, viz. a godly joy in the exercise of all grace, accompanied with the sense of God's favor and love in the Gospel, which is wrought in us by the holy Ghost, for Joy is reckoned among others the fruit of the Spirit.

That doctrinal disputations and difference of judgments in matters of Religion cannot be relied upon as symptoms and evidences of Grace.

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

For the Explication of this, consider these things;

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

Secondly, There is a lawful disputation in matters of Religion, yea it is a duty sometimes, when the Church is unsatisfied to have points of Religion thoroughly discussed. Thus our Savior did use many arguments to prove he was the Messias, yea tentative did once argue against the truth, that the Messias was not the Son of David, because he called him Lord, which was only to draw out his adversaries the more. In like manner Act. 15. there was a famous Council gathered together, when Doubts in Religion troubled the Church, and in this Council there was 〈 in non-Latin alphabet 〉 much disputing; so at another time we read of Paul, that he was 〈 in non-Latin alphabet 〉 , proving out of the Scripture some truth; the word signifieth by a strict comparing and knitting of one place to another. And for this reason it is that God doth suffer heresies and false doctrines to be vented, that the truth may be more resplendent, by having all rust filed off; As in times of persecutions God doth exercise patientiam Ecclesiae, the patience of the Church; so in time of heresies he doth exercise sapientiam, the wisdom and skill of the Church.

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

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

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

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

Thirdly, The Subject ought also to be qualified, one who is able and wise, understanding what the true state of the Doctrine is, not a David in Saul's Armor. It's a miserable thing to see how many dispute about Universal Redemption, Free-Grace, Justification, Predestination, &c. who yet are no more able to wield those Doctrines, then a Pigmy could Goliath 's Armor; we must not attempt things above our strength. With these and many the like Qualifications, Disputations in matters of Religion are lawful; so that in all these we do not manifest a skeptical doubtful heart; as if nothing were certain (which I am afraid is the temper of too many in these days) as if faith were not 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , a substance, evidence, persuasion and full assurance and confidence.

Thirdly, It will always fall out, that even in the Church of God, there will be different judgments and opinions, because we know but in part, and are spiritual in affections, but in part. So that howsoever God hath promised to lead his children in to all truth, yet they are no more freed from all error, then from all sin; and as the Spirit of God sanctifying is more powerful in some then in others; So also the Spirit of God enlightening and directing into truth, is more effectual in some then in others; some are Babes, others are Men; some are strong, others are weak. And as we know in part, so being also sanctified but in part; hence by different opinions we make several factions, One is of Paul, another of Cephas. And we are apt to monopolize piety, to inclose it in such a way. None godly, but those that are of such a judgment; and indeed if we speak of fundamental Doctrines, this were lawful, but in other matters that are superstructions only, it is unlawful. Thus the Papist, he makes it, De necessitate salutis, subesse Romano Pontifici. The very refusing his superiority, is made a sign sure enough of damnation.

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

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

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

In the next place, Consider why Doctrines, though never so excellent and true are not an infallible sign of grace. And, First, Because enlightening the mind to receive truth, is but an introduction or antecedent, and that not a necessary one to godliness, it is not a constitutive part of it. Hence it is that a man may be very orthodox and knowing of the truth, yea zealous for it, yet hating the power of godliness in others, and refusing to reform in his own life. The Scripture makes a difference between those that know God's will, and those that do it. Boast not then of this that thou art among the orthodox, thou hast not forsaken the truth, running after these new errors; Thou holdest the truth in Justification, about the Law of God; thou art no Arminian, Socinian or Antinomian, all this is well. But this is not plea enough for salvation, and the judgment of discussion at that great day, will not be, How much good knowledge thou hast had? What a good faith only, but what a good life also? Therefore if thou art gone no further then to the doctrinal part of Religion, thou hast no sure arguments of comfort within thyself.

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

Thirdly, Know that orthodoxy or a right judgment is easier obtained then the renovation of the other faculties of the soul. We are easier persuaded to believe the truth, then to love the truth; How many times were the Pharisees convinced of the truth, and of the light, yet they could not love it, or delight in it? And as moral Philosophy tells us, The understanding draweth the object to it, but in the will and affections the object draweth them to it; so that if a man loveth the earth, he is earthy; if he loves the lusts of the flesh, he is fleshly: but if a man understand or know that which is spiritual, he is not presently spiritual; and this is the reason, why God and Angels do Scire malum, know evil, but they cannot velle malum, will that which is evil, because the understanding abstracts from all the imperfections of the object, as it is in its self, but the object of the will draweth down the faculty to it, as it is in its self. There is also another reason, why it is easier to know the truth then to love it, Because the understanding is a mere passive faculty, and cannot refuse the object of truth, when laid before it. But the will and affections are active and rebellious, not necessarily carried out to their objects: and this is the reason why many a man believeth many a truth, which yet he hateth, and wisheth it were false, because the object works on the understanding irresistibly. And therefore till grace come and work so insuperably and irresistibly upon the will also, it never boweth or yields to God. Oh therefore say, that besides that general knowledge of the truth, and the zealous maintaining of it, there is necessary a further, more peculiar, particular, and operative way of grace upon thy heart. What is the reason that you may have many an orthodox man write many learned books against errors, yet know not the meaning of those truths upon his heart? But only because true Doctrine is not enough without a gracious alteration of the whole man, A man may learnedly dispute for the grace of Conversion against Arminians and others, yet not feel the power of conversion upon his own soul. He may learnedly maintain the true Doctrine of Justification, and yet not at all be acquainted with the sweet benefit of it in himself, and so be no better then those spouts and water-pots that refresh the garden, and cause sweet flowers to grow, but they have no sweetness themselves.

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

Fifthly, The Devils that are damned in hell have admirable knowledge. They know and believe the things of Religion. James saith, The Devils believe and tremble, not with any faith infused by God's Spirit into them, but from the evident conviction upon their consciences; yet the Devil for all this knowledge is an unclean spirit. Though the Devil tempt men to errors, and heresies, and atheism, yet he is neither Atheist or Heretic. The light implanted in him, and acquired by observation of things, prevents such darkness and clouds upon him. Now what a goodly sign will this be to boast of, wherein the Devils do exceed thee? The Devil hath his very name 〈 in non-Latin alphabet 〉 from knowledge, yet that is no advantage, we may say the Devil is an orthodox Devil in some sense.

Use 1. Of Instruction, That although we are to bless God for orthodox Churches, yet that is not enough unless we be holy and godly Churches. Neither mayest thou confide in thyself, because thou art no heretic, thou art no erroneous person, thou lovest the honest old orthodox truths. Alas the Kingdom of God, of grace, reacheth further then to the understanding only. Now if so be the orthodox indeed may not thus be self confident, how intolerable is it, when men for their heresies and false doctrines, though esteemed truths by them, judge themselves the nearer salvation! What a miserable delusion is this, to be thought the more accepted to God and endeared to him by the false ways they walk in? Stir up thy heart therefore, that as thou canst not abide heresies nor false doctrines, so neither canst thou endure impiety or profaneness. It is a shame to be able to confute heretics by books, and not ungodliness by our lives, yet what Lamentations may the godly • eremiahs of this age make, to see how possessed men are with their Tenants and Doctrines, when it may be false, as if none were godly, but such as are found among them, as if the Kingdom of God did only consist in their opinions, and in the mean while, the known and powerful way of godliness is laid aside.

Use 2. Of Exhortation, To turn all knowledge and truth into practice. Take not the points of Religion, as little children do books only to look upon the gay pictures, and not to read the matter therein contained. If thou canst tell what it is to be converted, what it is to believe, what it is to be justified against all false teachers, labor experimentally to find all these in thy own self. Would a painted fire content you in a cold winter? Would painted food satisfy your hungry appetite? No more should the mere doctrinal part of Religion, without the practical part. Alas it is a poor privilege to say, We have the true Church, the true Ministry, the true Administration of Ordinances, if we have not also the true way of believing, heavenly-mindedness, and mortification. The Socinians they make sport in their books with the Protestant Authors, because they call themselves the Orthodox, and say, We use it as a spell, thinking thereby to charm all dissentiats. But could the Godliness of our lives, be as convincing as the purity and truth of our Doctrines, Christ would say to us, Thou art altogether fair and lovely, the chiefest of ten thousands; then would he come and sup with us: In our Congretions he would manifest a more glorious and efficacious power.

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

SERMON XXIII.

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

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

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

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

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

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

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

Secondly, Therefore to make you afraid herein, it is an high sin to attribute those works which are done by the spirit of God, to impostures and diabolical delusions. Although we are to Examine the spirits, whether they be of God, whether in ourselves, or others: yet to make that coming from the Devil, which is indeed of God, is a sin of the greatest magnitude. Therefore take heed least that which thou sayest is hypocrisy, and dissimulation in the Godly, be not indeed true Godliness in them, and so thou do despite to the spirit of Grace. It is a great dispute, What is the sin against the holy Ghost? Austin said, Forte in omnibus Sanctis Scriptures nulla major quaestio, nulla difficilior invenitur, it may be there is no more difficult question in all the Scripture: Yet Math. 12. 32. It seemeth to lie much in this, when a man doth willfully, and maliciously attribute those works that are done by God's spirit, to the Devil, as they said, Christ cast out Devils, by the Prince of Devils. Hence Mark, 3. 30. giveth the reason why Christ spake of this sin to the Pharisees, because they said, He hath an unclean spirit. It would be like boldness, said Athanasius, if we should attribute the Creation of the world to Beelzebub. And howsoever Cajetan and Jansen take the words Holy Ghost essentially, as if it were to be understood of blasphemy against God, and so any of the Persons, because its spoken oppositely, and by way of distinction unto a sin against the son of man, yet it is more ordinarily understood of the third Person, yet not as the third Person, but as it is his proper work to enlighten or sanctify. Therefore as we must take heed we do not embrace Diabolical delusions for the spirits Operations, so also take heed of calling the spirits Operations, Diabolical Suggestions; and this especially concerneth some of God's own children, who will not take notice of the graces of God's spirit in themselves, but reject all as hypocrisy and falsehood: know that in this thou callest good evil, and light darkness: hence the Schoolmen make despair one part of the sin against the Holy Ghost, because unbelief doth immediately oppose the spirit of God comforting and sanctifying of thee. Be therefore afraid how thou deniest God's work in thy soul, this is a greater sin then thou thinkest of in doing so.

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

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

Lastly, The spirit of God doth foretell things that are to come: And this is properly to Prophesy: and this the Prophets did; Agabus and others in the New Testament. Now the Devil also may use his instruments to foretell something to come: not that of his own nature he can foretell things to come, for so it's God's property; but by Revelation from God, God justly permitting this for to punish those that shall be seduced: thus the Devil told Saul what should befall him. And in the story of the Anabaptists in Munster, when a Law was made, That all the Citizens should bring their goods into the common stock, there were maids that could tell certainly how much every man had hidden at home of his goods: Now this is like that of Ananias and Sapphira: and this Revelation (very probably) was by the just judgment of God made to the Devil; for seeing the Devil is an instrument to execute God's justice and wrath, what should hinder him from knowing that which God on purpose employeth him about for the judgment of others. Aemulantur divinitatem dum furantur divinationem. This is clearly confirmed, Deut. 13. 1, 2. Where a false Prophet is said, To give a sign or wonder, and the sign or wonder is supposed to come to pass: So that false Prophets may by God's permission and Revelation foretell some things to come: but mark the reason why God permits this, The Lord your God doth this to prove you. Oh therefore with what holiness, humility, and circumspection ought the children of God to walk in the midst of such Delusions: In so much that it is called, 〈 in non-Latin alphabet 〉 The efficacy of deceiving.

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

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

As the word of God is the Treasure of all revealed truth, so God also implanted a Natural truth in our consciences; so that the Spirit of God doth suggest nothing that is contrary either to revealed Truth, or implanted Truth, The Anabaptist instanced in by Spanhemius in his History, pretended he had a revelation to kill his brother, which accordingly he did: this revelation could not be of God, because against natural light, but of the Devil. Whatsoever is either against revealed, or implanted light in Men, cannot be thought to come from the Holy Ghost.

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

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

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

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

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

Lastly, Therefore are men so confident in these things, Because to many these delusions come by way of a judgment for abusing former light, and not receiving the truth in the love of it. Those four hundred false Prophets in Ahab's time, are thought by the learned to be true Prophets at first, and such as were in the company and College of the other Prophets; but abusing that gift to the pleasing of men, and seeking themselves, they were justly by God delivered up to such a false way. And that they were hardened in this deceitful way, appeareth by Zedekiahs impudence, 1 King. 12. 24. When he struck Michaiah upon the cheek, saying, which way went the spirit from me to thee? Thus if there be Revelations among the Papists, as they brag of them, What is the fruit of them, but to confirm them more in believing of a lie? And where spiritual judgments are, they make secure, and full of self-flattery.

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

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

Secondly, Neither may these be regarded, Because such pretended illuminations, are consistent with the works of ungodliness, and injustice, as appeareth Math. 7. Those that prophesied in Christ's name, were yet workers of iniquity. Spanh • imius out of Sleidan hath several instances like wise to confirm it, In his short history of the Anabaptists. Therefore the surest discovery of God's spirit in us, is not by any pretended Revelations, raptures, or secret conference with God, but by holiness, humility, and a conversation justifiable by Scripture-rules: Therefore what the Apostle said of all outward ceremonial worship, Bodily exercise profiteth little, and opposeth it to godliness; so we may say, This soul exercise profiteth little, and oppose it to godliness: but godliness is profitable to all things.

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

SERMON XXIV.

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

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

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

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

These glorious externals the Apostle specifieth are of two sorts:

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

The second instance is of remarkable fortitude and glorious courage for Christ and his truth, which is expressed in the designation of that action, wherein my courage may manifest itself, If I give my body to be burnt. Where some observe this aggravation, Though a man be not summoned by others, and condemned to death, but although he willingly and ultroneously offer himself, and then not to be whipped or imprisoned, but to die, and that the most terrible kind of death, even burning, yet if all this be without true love to God, his glory, Church and truth, 〈 in non-Latin alphabet 〉 , All this will profit me nothing. In which sense Jerome said in Gal. 5. Timeo dicere, sed dicendum est, Martyrium ipsum si ideo fiat, ut admiraetioni, & laudi habeatur à fratribus, frustra sanguis effusus est. A man may be the fleshes martyr, the devils martyr, as well as Christ's.

No kind of external sufferings, though never so grievous either for the truth of Christ indeed, or for that which a man's conscience judgeth to be the truth of Christ, is a sure and infallible sign of the state of grace.

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

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

Secondly, From hence it followeth, That wheresoever the Scripture promiseth salvation to any external action that is by way of Patience or Fortitude for Christ; That must be understood with this proviso, that as the action for the matter is good, and the cause is good; so the motives that draw out his heart be also good. Matth. 10. 33. Whosoever shall confess me before men, him will my Father also acknowledge before his holy Angels. In this place a glorious reward is promised to a stout confession of Christ in the midst of an adulterous generation, yet you must explain it thus, supposing he do as for Christ, so out of pure ends and holy affections, without which these external actions are but as so many glorious branches without any root at all; for we may see this fully confirmed in a parallel about giving of alms, and relieving the poor. There is scarce any religious duty hath more promises made to it in the Scripture then this hath, yet a Pharisee who frequently gave aims, could take no comfort at all from those Promises, because his motives were carnal and unworthy. Thus in sufferings for Christ even in imprisonments and death itself, it being possible that corrupt grounds may sway us, as well as heavenly, there can be no solid comfort from such external sufferings, though never so sad and miserable. Therefore no promise of heaven is made to the most specious external exercise of any religious action whatsoever; Even now as on the contrary our Savior saith, He that shall deny him before men, him will God also deny. This is to be understood universally, for Peter and many godly men have denied Christ, yet God did not deny them, because their denial was through infirmity out of fear, not from any malicious or purposed obstinacy against him. So then in all external duties we are not only to look to the matter that it be good, but also to what frame of heart, we do those things with; and in this lieth the marrow of Christianity, to look to internals, as well as externals; the former only commends us to God, though the later make us admirable among men.

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

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

First, A man may suffer for the truth, or a good cause, not as it is true or good, but as his interest is in it, and as it is that way he hath engaged himself in. Thus a man may die for Protestanism against Popery, not so much because it's the truth of God, but because it is that truth he hath lived in, it is that wherein all his outward interest lieth. O beloved! This cursed corruption is too common and frequent, not to look upon the truth of Christ, the cause of Christ, as his, but as it is ours, and so we become sufferers or Martyrs for ourselves, and not for Christ. Among the Corinthians, some said they were for Paul, others for Apollo, others for Christ. It is judged by some Interpreters, those were indeed for Christ, but they set him up by way of a party and faction, as their Christ, rather then Christ. Although therefore imprisonments, persecutions, are terrible and dreadful to flesh and blood, and they may be thought great testimonies of love to God and his cause? Yet be not too confident here, make diligent search of thy heart, whether that which moveth thee in all these sufferings, be not thy interest, thou art engaged in this way; And so an argument from thy propriety, not Christ's propriety, prevail over thee. We may observe of Christ's kindred, how desirous they were that Christ should do miracles; now their motive was not spiritual, that hereby he might be demonstrated the true Messiah, and so men graciously receive him, but from carnal pride, because he was their kinsman, and this might exalt their glory among others, such carnal self-seeking affections men may have to the truths of Christ, desiring they may be exalted, because hereby themselves shall be exalted.

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

Thirdly, A man may suffer, though for God's truth, yet the motive be the mere stoutness of his stomach, and undaunted resolutions of spirit. As there is a spiritual fortitude wrought in us by God's Spirit, so there is also in some men a natural height of spirit, whereby they fear not dangers or death. Now it is much to be inquired into, Whether thy sufferings arise from the strength of God's Spirit, or the strength of thy own? Even Aristotle with his purblind light of nature could make a difference between fortitude a virtue, when a man would die for virtues sake, and upon virtuous grounds; and an audacious man, who would contemn death out of a rash boldness in him. Oh then! How straight is the way to Heaven? How rare is grace, when our very sufferings in a good cause, may be so much corrupted and polluted through sinful ingredients? when men shall say not only, Lord, we have prayed in thy Name, prophesied in thy Name; but Lord we have suffered in thy Name, been imprisoned in thy Name, died in thy Name, and yet God return this answer, Depart from me, I know ye not.

Fourthly, A fourth corrupt motive in sufferings though for God, may be Pride and Vain-glory, Ambition to get a Name in the Generations to come. One would think this were a poor thing to venture a man's life for such an aëry bubble. Yet if we read human Histories, and see how willingly men have exposed themselves to death for this outward glory; or if we peruse Ecclesiastical Histories, and consider, how much the Patriarchal Heretics, Heads of Factions, have suffered to propagate their Sects, we will cease to wonder; for as by the blood of Martyrs, the Church hath flourished, so sometimes by the blood of Heretics, Heresies have increased; as Paul said, Many of the godly waxed bolder by his bonds; So many times do erroneous persons grow more obstinate by the sufferings of their fellow Heretics. Though ashes and fire are barren things, yet pride is such a Salamander, that will live in these flames.

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

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

I answer, two things, First, There is a Carnal Self. Secondly, A Spiritual Self; which also is carnal, though not gross. A carnal Self is then set up, when a man prostitutes all Religion to outward advantages: Of such were some false Apostles Paul speaks of, Whose God was their belly, who minded earthly things, and did all they could to avoid persecution. Such an one was one Theophilus a Bishop in Ecclesiastical History, nicknamed Euripus, because of his fickleness in Religion, turning his conscience, as Diogenes did his Barrel always against the wind. This man, when the war was between Constantine the Christian, and Lycinius the Heathenish Persecutour, appointed his Deacon to reside at Constantinople, with this Direction, That he which did prevail in the battle, either Constantine or Lycinius, he should gratify his victory with some Presents to him. This kind of carnal Self is odious in the eyes of all men.

But then secondly, There is a Spiritual-carnal Self. When a man seeks not outward greatness and pomp in the world, but is inwardly proud, ambitious, affecting a Name by some singular thing; And because this cannot be had in the world, without outward passages of worldly self-denial, therefore he is diligent to deny himself carnally, that he may seek himself spiritually: and this hath been the temper of many Heretics, prizing their Opinion and intellectual Abilities above all external glory. Now this spiritual carnal self, is that which may put them upon imprisonments, and all outward ruin; So that herein they be the fleshes Martyrs, Pride-martyrs, not God's. Hence although they may suffer like true Martyrs, yet for the most part they discover a carnal temper then, not showing that holiness, humility, self-resignation into God's hands, as the godly Martyrs do. So that their very external sufferings have not such sweet Concomitants, as the godly men have. The godly men burning in the fire, being like Juniper in the fire, sending a sweet smell. The Heretic like crackling Thorns in the fire, full of discontent, rage and revenge.

2. The Devil who was a Man-slayer from the beginning, he through strong delusions tempts men to such hardiness, as to be prodigal of their lives. That as when he possessed the bodies of some, he delighted to torment them, and to make them miserable; so he doth also when he hath bewitched their souls. It is matter of amazement to me, when I read the Story of the Donatists, especially the Circumcelliones, how greedy they were to die, threatening to kill men, if they would not kill them. Whence should this madness arise, and fury to die, but from the Devil? yet they thought this great piety, and contempt of the world. Therefore the Devil by God's just permission, may benumb and harden a man to die, as well as the Spirit of God in a gracious manner embolden a man: And this may suffice to open the Point.

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

First, Because no externals, whether in actions or passions, are any further good, then as they are animated from a spiritual life within. These outwards may be informed from a corrupt principle, as well as a spiritual one. We cannot judge of the Tree by this fruit, because it will grow both upon good and bad. Now herein we daily delude ourselves, because we judge our estate good, by external Actions, when yet reprobates may do the like. It is not here as it was with Moses, and Jannes and Jambres, Moses doth many miracles, and they do the like, but at last Moses doth such things which they could not imitate. If you speak of externals merely as abstracted from inwards, we cannot judge. Do the godly pray, hear? so do the reprobates: May the godly suffer, be imprisoned, die for the truth? so may reprobates. It is true our Savior saith, Greater love then this can no man show, then to lay down ones life for another. So one would think, to give ones body to be burnt, and yet have no Charity, were to speak a contradiction. But when we consider how strong and potent corruption and a false Religion is, then we may no more admire. We read in the Old Testament of some superstitious parents, that would make their children pass thorough the fire to Moloch, that is, they offered them as a Sacrifice in the fire to Moloch: who would not wonder, how the tender bowels of a father or mother could ever become thus senseless like a stone? But superstition made them thus unnatural. And certainly as they offered their tender children, so if Moloch their god had required it, or rather his Priests for him, They would have given up their own bodies into the flames. Judge not then of the goodness of thy estate, by any externals whatsoever, though never so specious. They are a sheath that will receive either a golden, or an iron Sword in them. They are the Trumpet that make no other sound, then what the mouth bloweth into them.

2. That is not a pillar to be relied on, which may consist with unmortified lusts and affections, yea with ungodly practices. But experience teacheth us, how many men in their imprisonments, yea death itself, have been unsavory, ungodly; insomuch that their ungodliness hath more dishonored the cause they suffered for, then their sufferings have honored it. Therefore if thou restest upon thy sufferings, and yet livest in sin, say as Austin, Habes quod in te occidas, martyr thy sins, before thy body be martyred. If therefore thou sufferest for one truth, and holdest anything, or practisest anything against other fundamentals, it's no true Martyrdom; Hence the Primitive Church never judged a Macedonian (for example) who denied the Deity of the holy Ghost, to be a Martyr, though he were put to death by the Arians, because he professed the Deity of Christ.

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

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

SERMON XXV.

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

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

In the next place our Savior directs him to keep the Commandments, instancing not in the Ceremonial, but the moral, nor in the moral duties that relate to God, but that belong to our neighbor, which were most vulgar, that hereby he might teach this Pharisaical man, that he never yet performed any one Commandment aright. Therefore the ignorance and the arrogance of this young man in the text is remarkable; All these have I kept from my youth up; he thought he had kept not some but all, and that from his youth up, as soon as ever he could act with reason; some Expositors think, that he grossly lied against his own conscience in saying so: but that is not likely because Mark saith Christ loved him, upon this speech, and that could not be if he were such a dissembler; and if you take the word love, for to praise or kindly to speak to a man; as the Septuagint sometimes do, Caut. 1. 1, 4. 2 Chron. 18. it will argue that he was no hypocrite, and hereby we see, that it is a Ministers duty to love and encourage those men, who though they have not the truth of grace, yet have a fair, civil, honest life, and have general desires for heaven. He did not therefore lie against his conscience, but yet he spake that which was false, for he had not kept one of those Commandments perfectly, as appeareth by that trial or exploratory precept Christ puts him upon: only he knew no better: He was brought up in ignorance about the spiritual latitude and extent of the Law, and so thought a mere negative, or not doing gross wickedness, to be a positive keeping of the Law.

Obs. It is a very difficult thing to drive an unregenerate man out of this false sign of his good estate, viz. that he keeps the Commandments of God. This was the 〈 in non-Latin alphabet 〉 . In this was the fundamental miscarriage of this great man, that he had a confident persuasion of his good estate, because he did no murder, he committed no Adultery, he bore no false witness against his neighbor, Now falsely judging this to be all the Law required, he concludeth that unless Christ hath some new and extraordinary way about this, these matters are so low and easy, that he observed them along while ago. Upon this point was our Savior's greatest controversy with the Pharisees, who like Serpents, though they had a fine skin and color, yet inwardly were full of poison: and the great work that the Ministers of God have to do in their Congregations in these times, Is it not to show to men the pure glass of the Law, that they looking therein, may see their deformities, and be wonderfully out of love with themselves? Doth not every man walk with this self-damning principle, that his heart is good? What would you have him to do more then he doth? Is he any Drunkard, Whoremonger? and thus he pleaseth himself with an external righteousness, being altogether ignorant of the pure and excellent work of regeneration, and from hence it is, that our auditors are filled with so much stupidity and security, that it is a wonder to hear of a man or woman, with fear and trembling, expostulating after this manner: The Law is so spiritual, and I am so carnal; regeneration and a new nature is so necessary, but I am so plunged in that sinful estate and corruption I was born in, That I fear myself, I quake at my condition, Oh for the Lord's sake, help ye Ministers by your prayers and directions, that I may be put in a safe way.

For the clearing of the Doctrine consider,

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

And the first ground is ignorance about the total deep, and universal pollution of our natures, whereby this Leprosy hath made all we are and all we do unclean: and in this sense our Savior faith, we may call none good, for can we call any spiders, any serpents, any toads sweet? so neither can we call any man good or holy. Therefore the Scripture that it may lay a foundation for our prizing of Christ, and open our eyes to see the necessity of regeneration, is very diligent and copious in aggravating this natural defilement. Paul is a clear instance in this, Rom. 7. his heart was like a dungeon full of noisome and crawling vermin, but because no light was in his heart, therefore he did not see, or believe this. Let me therefore expostulate with thee, who pleasest thyself in thy good estate: Is thy life as free from sin as the child new born? may no more iniquity be laid to thy charge now, then could be to thee, when thou suckedst at thy mothers breast? yet, if no more, thou oughtest not to take any content or delight in thyself, but to tremble and earnestly to importune to be translated from that darkness into light: lay aside then thy high, and self-flattering thoughts; say no more, thy good heart, thy good meaning, thy good life, but cry out unclean and unclean. Woe, woe unto me, for I am polluted in my blood, and God might not say unto me in my blood, live, as he did to the Church, but to die, and be damned: Wouldest thou therefore no longer be sick of this dangerous surfeit and fullness? study more, and meditate more of original corruption, how universal and diffusive it is, how contagious and infecting of everything that we do, so that although we could speak with the tongue of Angels, and work with the hands of Angels, yet we being in our natural condition, all that would be abominable: Without faith it is impossible to please God, and the tree must be good before the fruit; To the defiled, all things are defiled. What therefore is external righteousness, moral justice, formal piety, as long as we abide in that old bitter stock of nature? Pray therefore, Lord give me to understand what I am by nature, make me to know how sinful and loathsome it is, and let not this be a general, speculative, barren knowledge, but let it be a close, particular applicative, and practical knowledge, whereby the whole heart may be set on fire, and powerfully wrought upon, even to bid all creatures, all comforts, all businesses stand aloof till thou be redeemed from this thralldom.

2. Another cause of this bold persuasion is, An ignorance of the spiritual exactness and obligation of the Law. It was the received opinion of the Jews, and the Pharisees they so explained it, as appeareth, Mat. 5. that the Law commanded only external acts, and that we satisfied it, if we did keep it in the outward man. Therefore our Savior seemed to bring new doctrine into the world, when he explained the Law of heart-sins, and shown that men might be adulterers, murderers, &c. though they never committed those external acts. This was so paradoxall to the received doctrine at that time, that men were amazed at it. Now howsoever (it may be) people will acknowledge the doctrine true, yet in practice they are as gresse and secure as ever Jews and Pharisees were. Neither did they ever make their works a refuge, and a bulwark, more then people nowadays do. And no wonder, for Paul so great a proficient in the knowledge of the Law of God, yet confesseth his great blindness and mistake herein, Rom. 7. insomuch that when he cometh to understand how spiritual the law is, and how carnal he is, he crieth out of himself as most miserable. The Law is spiritual, saith Paul, that is, it reacheth to the sins of the spirit, it forbiddeth all inordinate motions there, it prohioits all their secret irregularities: so that as God is the father of spirits, thus the Law is the Law of spirits, and thou mayest become an ho • rid transgressor of this in thy heart when thy outward I so seemeth pare and innocent; The Law is compared by James to a glass; now it's no wonder that a man never abhorreth the foulness of spots and dirt upon his face, as long as he looketh not in there. No man can bewail the obliquity and crookedness of his actions, that doth not diligently apply them to the straightness of the rule, Oh then say, This justice, this honesty, this freedom from gross sin is highly esteemed among men: but what is it to God's Law? how foul a transgressor shall I be convinced to be, if I compare myself with that rule! Hence therefore ariseth all that self-righteousness, in that men do no more understand how holy and exact that rule is by which they ought to walk. There is a world of unseen, and unknown filthiness in thee, and if thy eyes were opened to behold it thou couldst no longer abide thyself. But it is no wonder, that unregenerate men who have no life at all in them, feel none of these distempers, when the godly themselves as appeareth, Psal. 19. cry cut, Who can understand his errors, cleanse me from secret sins: By that David implieth, that there is more corruption in his heart then he is aware of. Much unknown pride, hypocrisy, earthliness dwells in their hearts, and they perceive it not. If therefore it be thus with the godly, that they are not able to understand how loathsome and wretched they are, is it any wonder if men dead wholly in sin, feel not any burden, though mountains lie upon them? Soon therefore wouldest thou depose those lofty imaginations, if so be thou wouldest on purpose consider how exact the Law is, forbidding the root, as well as the branches of sin, making every inordinate motion, (thousands of which rise howerly in thy soul) a Transgression of the Law.

3. Therefore are they so confidently persuaded, because they attend only to the negative Commandments, Thou shalt do no murder; Thou shalt not steal; Thou shalt not forswear thyself, &c. And so suppose that the whole duty required by God of us, is swallowed up in those negatives. This made the young man no doubt so bold; from his youth up, he had been preserved from such foul, gross sins. Indeed he speaks arrogantly when he saith, I have kept these; as if he by his own power had restrained that sea of corruption from overflowing the banks; for what evil hath been committed by any man, which he might not also have done, had not God bounded and limited his wickedness? Well but howsoever though he be thus spotless in his life: yet that is not all God requireth, God hath positive commands, as well as negatives; and the same authority which saith, Do not steal, do not kill, saith also, Keep the Sabbath holy, and sanctify the Name of God. Now although this be a very small matter to build a man's salvation upon, yet we may wonder to see that all the covering many men have for their nakedness, is only these fig-leaves: That they are no drunkards, no whoremongers, no thieves; A mere negative godliness, what pity is it, that a people instructed out of God's Word, living under the means of salvation, should apprehend no better in matters of God?

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

5. Another stupefying and benumbing principle, is the total neglect of that necessary duty, self-reflection and self-examination; Whereby a man liveth forty or threescore years, and is a mere stranger to his own self. Hence are those duties so frequently pressed, to commune with our own hearts, to sweep them, as some translate, to dig into them, as others; and this duty is to be done with much stillnesse and quietness of spirit, and at those times when we are most free from disturbances, according to that rule, anima sedendo, & quiescendo fit sapiens. In other Texts, it is called searching our hearts, and trying our reins; which duties imply, that our hearts are not presently what they outwardly appear: Gold may be in the surface, and iron or stone in the bottom; you know how impossible Hazael thought that should be in his heart, and done by him, which the Prophet foretold. Man in that he is rational, can only reflect upon himself, beasts cannot, and it is a great obstruction to salvation, that men use this no more, no man saith according to the Prophet, What have I done? Therefore deal with yourselves as an enemy would do. The Hebrew word for an enemy is an Observer, because he watcheth and lieth at the carch to see what haltings and failings there be; Do thou thus become an enemy to thyself, and that is to be a friend to thyself; Say, O Lord I arraign myself at thy bar, I would be winnowed that my chaff may appear, I would be filed, that my rust come off. It is strange to consider what sins men may live in, and yet not attend to the consideration of such. The making of a practical Syllogism would be very introductory to our full conversion unto God, in this manner: The Scripture in several places speaketh terrible threatenings to such and such sins. But I live in such and such sins. Therefore all those threatenings belong to me: oh how can the soul put off this conviction? how can it extinguish this light shining upon it? what have I to do but to repent and turn to God! There is no other course can be taken by me.

6. Therefore are men thus senseless, because of that abominable self-love, and self-flattery, which cleaveth to every man. This ruined the Pharisees, our Savior tells them plainly of it; You are they that justify yourselves, but that which is highly esteemed amongst men is 〈 in non-Latin alphabet 〉 , an abomination before God. Wonder not at this in wicked men: see David a godly man, through self love, how did he favor himself in his gross sins, and applieth nothing till Nathan say, Thou art the man. And this lay at the bottom in this rich man's heart, an over-weaning of a man's self, and an immoderate love, whereby we judge everything we do well done: Many times a godly man through pusillanimity of spirit, and an holy fear, doth bear false witness against himself, he will not own or acknowledge those good things God's Spirit enableth him to do, and thereby he walketh both unthankfully, and uncomfortably. But the unregenerate man he is in the other extremity, he presumeth of good to be in him, when it is not; a full instance of this is, the Church of Laodicea, who said, she was full, and wanted nothing, as if she were God himself, for he only is all-sufficient, yet she boasteth, she wanteth nothing, not a God, or Christ, or his grace, when at the same time, she was miserable, and wanted all things. Here was a great difference between God's judgment about them, and their own; and it is a poor small thing to be acquitted by ourselves, when God doth condemn us: Therefore say, It is thy folly, it is thy madness, it is thyself-love, makes thee conclude thyself in a good estate: Doth God say so? Do the Scriptures say so? It is a sin to call good evil, and evil good, in ourselves as well as in others.

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

8. Therefore are men thus well conceited of themselves, because they are ignorant of regeneration, they know not the necessity of being born again: yea, they bless themselves they are no changelings. They have found no manifest alteration of themselves from the beginning. We see Nicodemus a man much conversant in the law of God, yet altogether to learn about this great point. If therefore a Master of Israel knoweth not these things, is it any wonder that an ordinary disciple doth not? Therefore take most men, they do as grossly mistake about godliness and regeneration, and know no more of it, then a blind man of colors. If therefore thou didst know the nature and necessity of regeneration, thou couldest take no more delight in thyself, or anything thou dost. Thou wouldest say, I am but a weed and no flower in God's garden, I am a thistle and no branch of the true Vine. And in this case thou wouldst cry more bitterly then the blind or lame did; for thou needest life itself.

9. There is an extrinsical cause which addeth to all this, and that is, the devil, he reigneth in the heart of everyone by nature, he hath blinded their eyes, and hardened their hearts. Now our Savior tells us, that while the strong man keeps the house, all things are quiet: There is no trouble or contest. Even as Pharaoh let the people alone, till he saw them desirous to go out of his power. Wonder not therefore to see moral, civil men, with such great peace and quietness in their conscience, never fearing of their condition, never doubting of their estate, for all this calmness comes in part from the devil, who keeps everything quiet, and hardeneth in presumption more and more: bless not God then for every peace and quietness thou feelest in thyself: The body may feel no pain from rom rottenness as well as soundness, and it may be thy condition were far better if thou couldest neither eat or drink, or sleep for fear of thy condition: Blessed are they that mourn, and woe to those that laugh.

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

The Use is, To take heed of this self-conceit and self love, desire God's Word may be a two-edged sword in you, dividing between marrow and joints: I am afraid this Laodicean fullness is the sin of most nowadays, and this is as desperate an enemy to Christ and his grace, as gross profaneness, yea, in some particulars worse. More Publicans and Harlots were brought to repentance, and so to the kingdom of heaven, then Pharisees. Oh then fear, lest that which thou judgest thy blessedness and happiness, be not thy greatest danger and misery. Thou thinkest it well that all is at peace and ease within thy soul: O pray rather that God would convince and trouble thy soul more effectually, and so give thee true peace.

SERMON XXVI.

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

First, The history of his former life.

Secondly, Of his present state and conversation.

The Text is part of that Narrative which relates to his by-past conversation, wherein he described himself from the religious condition he then was in, and that first more generally, then more particularly: Generally, He was after the most strict way of Religion 〈 in non-Latin alphabet 〉 the Original for Religion. Plutarch tells us, cometh from the Thracians, eminently taken notice of for their devotion: and it is used sometimes in a good sense, sometimes in a bad sense, as it degenerateth into superstition. The Original for Sect, is 〈 in non-Latin alphabet 〉 , Heresy, and so the several sects among Philosophers were called Heresies. It is the opinion of Gerhard, a learned man, That this word is always taken in an ill sense in the Scripture: but this place with two or three more in the Acts of the Apostles, seem to imply the use of it in a middle, or indifferent sense, any particular way that a man shall choose different from the rode, although in the Epistles it is used in an ill sense: Therefore Tertullian called it Secta Christianorum, The Sect of the Christians. Now this way Paul walked in, is aggravated with this adjunct, 〈 in non-Latin alphabet 〉 , in the superlative sense: and so Josephus speaks of the Pharisees, as those that were most accurate in the observance of instituted and Traditional obedience: more particularly, his way is described by its denomination, a Pharisee. There were three Sects sprung up among the Jews, the Pharisees, Sadduce • s, and Essenes; the Scripture speaketh nothing at all of the latter, because as some say, They lived like Hermits, in remote solitary places, and so the Evangelist had no occasion to mention them: Now the Pharisees were called, either as some say, from a word to open and explain, because they expounded the Scripture; or from a word to Separate and Segregate; and Cameron upon this place makes the Hebrew word 〈 in non-Latin alphabet 〉 not to signify every kind of Division or separation, but that which is after a most subtle, and minute manner: Hence Isa. 28. 29. It is applied to the teeth of a rake, and Horse riders 〈 in non-Latin alphabet 〉 , are called, 〈 in non-Latin alphabet 〉 , because of their spurs: and Proverbs 23. It is applied to The sting of a Be: Therefore to be a Pharisee, was to be a scrupulous, anxious man, which did subtly examine all things: Hence they were so strict, that they would not sleep upon any easy thing, least they should have any vain, or indecent thoughts so much as in their very dreams: and because of this strictness, it was that they were so admired among the people, whereas the Saddueces denying Angels, Spirits, and the Resurrection, were for the most part of the richer, and greater sort, because such opinions did best suit with their lusts; yet because of their greatness though they held such fundamental Errors, yet they were not Excommunicated Errors.

From the Text we may observe,

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

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

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

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

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

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

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

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

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

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

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

First, When the Scripture or word of God is accounted too low a thing to guid us, and therefore they expect an higher, and more extraordinary teaching by the spirit of God, and that for other matter then is contained therein. It is true indeed, the word of God as it is Scripture, without the Spirit of God, cannot enlighten or change the heart: therefore these two must never be opposed, or disjoined; but the word of God is the only adequate rule, to which we are tied, and the Spirit of God that worketh in and by that: so that as God will not produce any extraordinary new material light to direct us bodily, but in and through the Sun, so the Spirit of God will not vouchsafe any new spiritual light, but in and through the Scriptures Hence it is, that although God be not bound himself, yet he hath bound us to that only: To the law, and to the Testimony, and search the Scriptures: yea, Timothy must not look for infallible directions from Paul, but give himself to the study of the Scriptures, which were able to make him fully perfect for every good work. Now the Papist and Enthusiast they both agree in this, to debase the Scripture, not to make it a full and perfect rule; to expect higher, and more noble teachings then are from that. Hence the papist call it inkie Divinity thus to walk and believe only by Scripture: who can think, say they, That God would have us tied to Paper and Parchment: and they apply that place of Paul, Ye are our Epistle, 2 Cor 3. 3. Not written with ink, but the spirit of God, &c. making all those that adhere to the Scripture as a rule to live by, the Letter, and not the Spirit: so on the other side, Enthusiasts they undervalue the Scripture; and its reported of them, that they called 〈1 page duplicate〉 〈1 page duplicate〉 it Pessimum idolum mundi, the worst Idol in the world: and no wonder if they cry down the Scripture as being a low form, seeing some Anabaptists have denied the human Nature of Christ, and called those Creaturistas, Creaturists, that held it so: even as some complain that Christ is made a form, and that we ought not to stay on him but go immediately to the Father. Howsoever these high things may seem to ravish men, and but people into admiration: yet they are indeed low and false things: do not therefore grow weary of these plain Truths concerning faith and regeneration, or those plain Sermons that teach this; for thou wilt shortly come to be weary of the Scripture itself, as too plain and mean a thing: That as some corrupt fancies have disdained the Scripture (such as Politian and Austin once confessed of himself) because there was not human eloquence enough in it: so these nauseate the word of God upon another ground, as not having high and lofry Doctrines fit for their Eagle eyes. Therefore it is a miserable thing to consider how such preachers, and people that are thus elevated up to cloudy things, do Torrure and perplex Scripture, to fasten their absurd imaginations upon it: Alas, the cripture was not made for such curious Aerial speculations: Let not therefore such go any longer a Tiptoe, as if no Christian in all his glory were like to them, because of their abstruse conceptions: for they are higher then others but as chimneys are higher then other parts of the house, that carry away empty, smoky, obscure vapors. I am the larger upon this, because it is a great part of Grace to sit down contented with the plainness and simplicity of Scripture, both for matter of it, and manner of delivery.

A second extraordinary strict way in which men support themselves, is the undergoing voluntary penalties, or bodily chastisements for sins past, or setting upon external austers discipline, to prevent sin to come. The Apostle describeth such, Col. 2. 21, 22, 23. where he speaks of bodily discipline, as having a show of humility, and neglecting of the body; then he explaineth the manner how this neglect was demonstrated, viz. by several precepts, Touch not, taste not, handle not. Judicious Calvin doth think there is a gradation, and that superstition grew higher, and higher: therefore by the first command Touch not, he understands according to the Scripture use of the word sometimes Eat not, the Antecedent being put for the Consequent: so that their superstition swelled higher and higher: First, Eat not, then Taste not, which is more; then not so much as handle, which is highest of all: But what account doth the Apostle make of all these, in which some put the substantials of Religion? Truly, nothing at all, in that he calls them Rudiments of the world; and such as argue men not alive with Christ. Where you may observe, That our spiritual resurrection with Christ, doth not only raise up our hearts above sin, and earthly things, but also all such human Ordinances, though seeming never so much to promote piety. True Godliness and participation of spiritual life from Christ, carrieth a man not only above lusts, and the world but all human institutions that seem so admirably holy to flesh and blood. Indeed there ought to be a sober, moderate use of all bodily comforts: Therefore the Apostle saith, He kept under his body, an emphatical word, 1 Cor. 9. 27. yea, the whole Context is an expression from these Wrestlers, or Fighters that were known in antiquity: now the adversary that Paul fought with, was his body, that hindered him in his course to heaven: Therefore he saith, 〈 in non-Latin alphabet 〉 , he did beat his face black and blew, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Tryumph over his body, and make it a slave. If you ask, how he did this? he expresseth it in that general rule, Every man that striveth for the mastery, is temperate in all things: There ought to be in everyone a temperate, sober use of clothes, food, delight: because our bodies are so many adversaries to hinder us in our race to heaven. Auferte ignem, adhuc enim paleas habio, said a languishing sick man of an alluring object standing by him, Take away that fire, for I have straw, or chaff that will kindle quickly. And certainly this Doctrine is much to be pressed upon you that are Citizens, who live in much ease and plenty, & go richly clothed: are you so strict and riged as you should be, in making your body instrumental to serve God? The string of the Instrument, if it be wet and not dried, is not fit to make any melodious tune; no more is the body overmuch replenished with any pleasure. We see Timothy going too far in the bodily discipline; Therefore Paul adviseth him To drink a little wine for his present infirmities. John the Baptist, he also came in an austere way, his garments being of Camels hair, and his food locusts: This way of his was different from Christ's: nor is John the Baptist an example to us; but his deportment was peculiar, as being most suitable to him that was putting a period to the Old Testament-dispensations.

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

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

Fifthly, Men may judge their Spiritual conditions the better, Because of an extraordinary strictness in Church Discipline, and Church Dispensations, when yet there is no ground at all for it: That there may be overmuch rigor in Discipline, appeareth plainly, 2 Cor. 2. 7. where the Apostle blameth them, That they did not receive into favor that incestuous person, who had truly repented: And the Apostle doth in part suppose it is part of Satan's subtle devices, when he cannot destroy a Church by profaneness, and dissoluteness, to overthrow it by too much severity. Now how many ways there may be an excess in rigid Church ways, we have upon another occasion shown: As when men hold only perfect men; or if not so, only truly godly men to be admitted into Church-fellowship; and men, though qualified with sufficient knowledge, and free from Scandal, to be debarred many privileges: As also when they think men committing such sins, were never to be received again; which was the error of