Godly Fear, Application · Part 5 · Direction 1

Godly Fear · Application · Part 5 · Direction 1

p. 193Direction 1.

Fear and Search. It will much help us to the underſtanding of our Work, if we could once get to an underſtanding of our ſtate; to the underſtanding of our ſtate, a ſearch is neceſſary, and no ſuch narrow ſearch is like to be made, as when we ſearch with Fear; therefore let the firſt Direction be, Fear and Search.

Let Fear ſet you on ſearching, and let it aſſiſt you in your ſearch; let it follow you into every Corner both of your Heart and Life. Fear is ſuſpicious, and Suſpicion will be inquiſitive; it p. 194will not take up with Reports or Appearances, but wil inquire diligently whether Matters be ſo or no.

Chriſtians know that they muſt paſs under the ſearch of God, and their fear how they ſhall abide his tryal, will put them upon the more narrow tryal of themſelves.

Beſides the great tryal that will be in the laſt and general Judgment, which we uſe to have a ſpecial eye unto, in all our tryals of our ſelves, there is a ſearch which God makes into us even in this life; And he ſearcheth us,

1. By his Eye.

2. By his Hand.

1. By his Eye. Pſal. 11.4. His Eye behold, his Eye-lids try the Children of Men. Jer. 17.10. I the Lord ſearch the Heart, I try the Reins. God ſearcheth not as Man ſearcheth, by enquiring into that which before was hid from him; his ſearching is no more but his beholding; he ſeeth the Heart, he beholdeth the Reins; God's very ſight is ſearching. Heb. 4.13. All things are naked and open to his Eyes, foreign, diſſected or anatomized. He hath at once as exact a view of the moſt hidden Things, the very Entrails of the Soul, as if they had been with never ſo great curioſity anatomized before him.

2. By his Hand; that is, by his Judgments and Chaſtiſements, which he ſends forth to try them that dwell upon the Earth, Rev. 3.10. Zeph. 1.12. I will ſearch Jeruſalem with Candles. Every Arrow which God ſhoots, is a Candle to ſearch out p. 195Mens Iniquities. When God ſends a Sword, or Famine, or Peſtilence upon the Earth, theſe are the Lord's Searchers, which he hath ſent forth to try the Children of Men.

A fearing Chriſtian will ſearch himſelf, that he may approve himſelf to the ſearch of God's Eye, and that he may prevent the ſearch of his Hand. God's Eye is upon me every day, proving mine Heart and my Reins; I doubt he may ſee what he will not like in me: Search, O my Soul, what there is that may offend, and whether there be not ſomething in thee alſo which the Lord loveth. God's Searchers are coming abroad, and who may abide the day of their coming? Is not Poverty to be feared? Is not Sickneſs to be feared? Is not Sword, or Famine, or Fire, to be feared? O what ſharp work may theſe Searchers make upon me? Since 'tis ſo hard to endure, let me do what may be done, to prevent this kind of tryal of the Lord, by trying my ſelf. But eſpecially this Fear will put us upon a ſearch of our ſelves, with reſpect to the ſevereſt Tryal, in the final Judgment of God.

But what muſt we ſearch for? Why what is it that thou doſt Fear? tell me that, and that will tell thee for what thou muſt ſearch.

There are two things eſpecially which thou haſt to fear,

1. Leſt there ſhould not be found in thee that good thing which may evidence thee to be approved of God.

2. What-ever Evils there be in thee at which the Lord will be offended.

p. 196Fear this Fear and it will ſet you a ſearching accordingly.

1. Fear leſt there ſhould not be, and ſearch whether there be Truth and Ʋprightneſs in thine Heart towards God; whether the Seed of God, his ſpecial Grace hath taken root in thee. The Ploughers have been ploughing, the Sowers have gone forth to ſow, but what Seed hath there fallen upon mine Heart, and what Root hath it taken there?

Such a ſearch ſhould not be made without fear. The Apoſtle, 2 Cor. 13.5. exhorting to this Work, Examine your ſelves whether ye be in the Faith, prove your own ſelves, doth in the next words fright them to it. Know you not your own ſelves how that Jeſus Chriſt is in you except you be Reprobates? Why ſhould we examine? What if we be not in the Faith? Why you know what, ſayes he, then you are Reprobates. You are Reprobates if ye be not Believers. Do ye know what 'tis to be under a Divine Anathema? to be in a ſtate of Reprobation from God? is there not a doubt that this may be found to be your caſe? O how can you but ſearch whether it be or no? And how can you but fear, while you are making ſuch a ſearch? Are you not afraid to let your ſelves go unſearch'd? Do you not tremble till you know how 'tis with you? And how can you ſet upon ſo great a Work without a trembling Heart?

Beloved, It is a ſtrange thing, and it is a lamentable thing to obſerve, what ſtupendious Security there is upon the Hearts of Men concerning the ſtate of their Souls. There's no need of ſearching, with the moſt they are already ſatisfied. 'Tis p. 197well with my Soul, ſayes one; I ſhall have peace, ſayes another; I do not doubt of Mercy, through the Grace of God, ſayes a third: and ſo go on through a whole crowd of Sinners, and you may have the ſame account, every one at peace, every one already ſatisfied. But how came you to be ſatisfied in ſo great a Caſe? Have you ever ſearch'd whether Matters be ſo well with you? or elſe, how can you but fear that you may be miſtaken?

And what if you ſhould be miſtaken? How ſtrongly ſoever you are conceited of your uprightneſs, how impregnable ſoever your confidence is at preſent, notwithſtanding all your boaſtings of your integrity, yet God will not take you upon your words; truſt your ſelves if you will, yet he will not truſt you, you muſt be tryed what you are; Rom. 14.12. Every one of us to muſt give an account of our ſelves to God. Yet he will not take the account we give, without trying whether it be a true account; 2 Cor. 5.10. We muſt all appear before the Judgment-Seat of Chriſt, foreign, we muſt be made manifeſt and laid open, (as the word imports) that it may plainly be ſeen what we are. And this ſevere ſearch that ſhall be made in the Judgment, the Apoſtle calls in the next verſe, the terror of the Lord. 'Twould ſhake the ſecureſt Hearts, to underſtand what a thorow ſearch will be made of them in that day.

God will bring all things to light, God will lay all in the Ballance. What a dreadful Word was that to that King, Dan. 5.27. Thou art weighed in the Ballance, and found wanting. What if that ſhould be your caſe at laſt? if God's Light ſhould p. 198find you to be Darkneſs, if God's Ballance ſhould find you too light? What if, whilſt you count your ſelves Children, God ſhould find you Baſtards; if whilſt you count your ſelves Vines, he ſhould find you Thorns; if while you count your ſelves Believers, Beloved, and Choſen of God, that day ſhould declare you to be Infidels and Reprobates?

What if it ſhould be ſo? you are ſtark Fools, and worſe than mad, if you think ſuch a queſtion may not be put, What if I ſhould be miſtaken? Is ſuch a miſtake on which your eternal ſtate depends, of ſo little conſequence with you, as not to need ſuch a queſtion to be put about it? Are you ſo little concerned how matters ſhall go with you in the Judgment? Are you ſo little concerned what your final Sentence ſhall be? which of you for Life, and which for Death? who for Bleſſedneſs, and who for Burning? What Rocks are thoſe Hearts of yours, if they do not rent and quake for fear? And if you do fear to think, what if I ſhould be miſtaken, let that Fear ſet you a ſearching, whether you have hitherto been miſtaken or no.

Beloved, whether you fear or no, give me leave to tell you, I am afraid concerning you. 1. Some of you, I fear there are, upon whom there hath been no good wrought, no nor any thing done towards it; not a Clod broken, not a Thorn rooted out, not a Grain of good Seed fallen upon your Hearts. Upon whom the Lord hath been ploughing, as upon Rocks, ſowing as upon Heaths, hammering as upon Anvils, hewing as upon Iron; who with thoſe Rebels, Iſa. 48.4. have Brows of Graſs, and Iron Sinews; who have hitherto reſiſted p. 199the Holy Ghoſt, and put from you the Word of Life; whom both the Seed and the Showers that have fallen upon you, have left hard and barren, bringing forth nothing but Briars and Thorns; In whom Oaths, and Lyes, and Drunkenneſs, and ſuch like, are all the Fruits that have been brought forth; who are far from God, and yet far from fear; whom a very little ſearch might be enough to convince you, that you are in the Gall of Bitterneſs, and the Bond of Iniquity. If you would but caſt an Eye upon God's Glaſs, your foul Faces would quickly ſhew you what you are.

O Sinners, if you your ſelves yet fear not, let others fears concerning you, thus far prevail with you, as to caſt a ſerious Eye upon your ſelves. Make a little enquiry, Is it not thus with me? Is not my Soul in this very caſe? If I ſhould ask, Where are my Sins? Behold, they compaſs me round about; they are in mine Heart, and in my Mouth, and my whole Life is filled up with Iniquity. But if I ſhould ask, Where is my Faith? where is my Repentance? where is the new Heart and the new Life? Where is the Knowledg, and Love, and Life, and Fear of God? What could I ſay, what anſwer could I give? Make a little enquiry thus; a very little, to a Man in thy caſe, me-thinks ſhould be enough to convince and awaken thee.

2. Others of you I fear there maybe, upon whom the Lord hath been at work, but the Work is not yet brought thorow. Upon whom though the Plough hath entred and made ſome ſign, yet it hath not gone deep enough; though the Thorns, ſome of them, are cut down, yet their Root remaineth; p. 200though the Seed of God hath fallen upon you, and ſome Blades have ſprung up, yet it hath taken no root; upon whom though there appear ſome dawning towards the Day, yet you are not come to Sun-riſing.

As for you, it is a mercy that there is ſomething done, eſpecially if there be ſtill more a-doing. It is a mercy that the Lord hath made a motion of Love to you, and that he is not totally rejected; that there is a Treaty for Peace, whereof you have ſo far accepted, as to yield to a Ceſſation of Arms, and a forbearance of thoſe open Acts of Hoſtility againſt God which have been; that the Drunkards are become ſober, that the Swearers now fear an Oath; that the Enemies of God, and of all Righteouſneſs, are now content to hear of a Reconciliation. This is a mercy.

Much more, That any of you are ſo far convinced of the miſery of Sin, of the excellency and neceſſity of Religion and Godlineſs, that you are wrought to ſome good liking of the Holy Wayes of God, and are wiſhing, and waiting, and making out after the Lord. This is a Mercy, becauſe there is hope, that he that hath brought you hitherto, will bring you on farther and farther till he hath brought you home. But yet there is matter of great fear too, leſt preſuming you have already attained, you ſhould ſit down ſhort of Saving-Grace, and ſo periſh at laſt.

With a ſpecial reſpect to ſuch as theſe, I ſhall ſhew,

1. How ſuch Perſons may be wrought to this Fear.

p. 2012. How this Fear will work to a farther Search.

1. To work this Fear in ſuch, let theſe following Particulars be conſidered;

1. There are preparations to Grace, that are not Grace.

2. There are Images of Grace, that are not Grace.

3. There are ſome properties of gracious Perſons, that are no certain Evidences of Grace.

4. There is no one Grace, that is really ſo, which will put us out of doubt.

5. What-ever we have, that is ſhort of Saving-Grace, it may go back, and we may be reduced to a worſe State than ever before.

1. There are preparations to Grace, that are not Grace. God uſually takes time, and leads Men on to Chriſt by degrees; we are not preſently Converts, as ſoon as we ceaſe to Bedlams. There may be awakenings of ſleepy Souls, there may be enlightnings of dark Souls, there may be ſhakings of obdurate and hardned Souls, which though they may have a tendency to farther good, yet may be far enough ſhort of it. There may be the pangs of travel, which may never bring to the Birth. In particular,

1. There may be Conviction of Sin, and yet no Grace. Conviction is not Converſion. Ahab was once a Convinced Perſon, and ſo was Judas alſo, but never Converts.

p. 2022. There may be a good Opinion of Grace, where there is no Grace. The Way of Chriſt may be right in your Eyes, and yet your Hearts not be upright in his Eyes. You may be perſwaded in your Hearts concerning the Way of Godlineſs, that this is the Good Way, that this is the Right Way, and an Excellent Way; that the Life of a Chriſtian, led according to the Rules of the Goſpel, is an Excellent Life; Rom. 2.18. Thou knoweſt his Will, and approveſt the things that are more Excellent. And to this good Opinion Men may be wrought,

1. From the Self-evidencing Light of that Holy Doctrine, which preſcribes and requires Godlineſs.

2. From the convincing Lives of the Sincere Profeſſors of Godlineſs.

3. From the Self-condemnation that is to be obſerved in all other wayes.

1. From the Self-evidencing Light of the Doctrine of Godlineſs. The Doctrine of Chriſtianity proves it ſelf to be of God, by that Divine Light that ſhines forth in it, there is a ſtamp of Divinity imprinted upon it. Is God an Holy God? So is this Doctrine an Holy Doctrine. Is God a Merciful and Gracious God? So is this Doctrine, a Doctrine of Mercy, a Doctrine of Grace; there is Grace and Mercy runs through the whole Body of it; nay, they are the very Soul and Life of it. Is God a God of Wiſdom? The Doctrine of Chriſtianity is the Wiſdom of God in a Myſtery. Is God a God of Truth and of Righteouſneſs? p. 203Such is the Doctrine of the Goſpel; that not only is according to Truth, and reveals the Righteouſneſs of God, but requires Truth and impoſes Righteouſneſs upon all that will embrace it. What is more contrary to this Word of Truth than a Lye, or than Hypocriſie and Guile? What is more contrary to this Word of Righteouſneſs than Unrighteouſneſs? Doth the Word of the Goſpel allow any Iniquity? Is there any guile found in it, or any toleration whereof in its Profeſſors? Doth it not command all Righteouſneſs, and condemn all Unrighteouſneſs? even while it juſtifies the Sinner, it condemns the Sin. This Religion is pure Religion, and undefiled before God, Jam. 1.25. Teaching us, that denying all ungodlineſs and worldly Luſts, we ſhould live righteouſly, ſoberly, and godly in this preſent World, Tit. 2.13, 14. Now he that knows that God is an Holy and Wiſe God, a God of Grace, of Truth, and of Righteouſneſs, and does but underſtand the Scriptures, may, without any great difficulty, be led into a good opinion of that Godlineſs which is there held forth and required.

2. From the Convincing Lives of the Sincere Profeſſors of Chriſtianity. I do not ſay, from the Lives of all Profeſſors; ſome Profeſſors of Chriſtianity there are, who are not Chriſtians. Some ſuch there are amongſt Profeſſors, who are diſorderly walkers, whoſe Wayes are ſo evidently contrary to their Profeſſion, as if the Devil had led them into their Chriſtianity, on purpoſe to diſgrace the Goſpel; and 'tis like enough, 'twas his doing indeed, to make Profeſſors of them. This Tempter may tempt Men into Religion, as far as p. 204may ſewe his own ends, and Mens Luſts may make them Diſciples. Such, I mean, who while they pretend to the Spirit, do walk after the Fleſh, who hold the Truth in Ʋnrighteouſneſs, Rom. 1.18. who are proud, ſelf-conceited, ſelf-willed, heady, giddy, wandring and unſtable Souls; like crooked Lines, that in ſome points touch with the Rule, but for the moſt part do ſwerve from it, on this hand and on that. Who are ſcrupulous about ſome ſmaller Matters, which they fancy to have an appearance of evil, and yet allow themſelves in apparent Evils, ſtraining at a Gnat, and ſwallowing a Camel, inſiſting much on ſome Circumſtances, and neglecting the weightier Matters of the Law, like thoſe Mat. 23.23, 24.

'Tis but little that Godlineſs is beholden for the good Opinion it hath obtained to ſuch as theſe; But to the ſincere and ſingle-hearted Profeſſors, whoſe Lives are a Copy or Pattern of wholſom Doctrine, holding forth the Word of Life, exemplifying the Holy Rules laid down in Scripture, and ſhewing forth the Vertues of Chriſt before the World. Who are in the World, as he was in the World; who live by Faith, and walk in Love, being humble, meek, peaceable, merciful, temperate, true, righteous and holy, in all manner of Converſation. Theſe are the Perſons whoſe Lives do commend Godlineſs to the World; and force their very Hearts, many of them, to acknowledg: Sure this is the Way of God that theſe Men walk; it cannot be but God is in them of a very truth; ſure theſe are the Servants of the Living God, this is Religion indeed; if there be any way of Life this is the way.

p. 205It's true, this way is every-where ſpoken againſt by the malicious, but the more like to be of God for that; So 'twas in the Apoſtles dayes, Acts 28.22. As for this Sect, we know it is every-where ſpoken againſt: Mark it, Chriſtianity was counted by the malicious but a Sect or a Faction, and Chriſtians but Sectaries; ſo they were counted and called, about 1600 years ago, and therefore 'tis no diſparagement if they be counted ſo ſtill.

But ſayes the conſidering Sinner, let them be called what Men pleaſe, Sectaries, Seducers, Hypocrites, or what elſe malice can invent; yet as it was ſaid of Chriſt, John 10.21. Theſe are not the words of him that hath a Devil; ſo it may be ſaid of his Followers, Call them what you will, yet theſe are not the Lives of Schiſmaticks or Hypocrites, theſe Men are the Servants of the moſt High God, and their way is the way of Life.

3. From the Self-condemnation that all other wayes carry in them. If this be not the way of Life, there's none; if theſe be not the Servants of God, there are none ſuch in the World. For where are they elſe to be found? Are the Ignorant, and the Earthly, and the Irreligious, are theſe the Religious? Are the Carnal, and the Formal, and the out-ſide Worſhippers, that will give Chriſt the Cap and the Knee, and yet can Drink, and Riot, and Swear, and Scoff, are theſe the ſincere Worſhippers of God? This muſt be the Good Way, or which elſe can it, with any tolerable probability, be imagined to be? Surely if this be not it, we muſt even all count to be damn'd, p. 206for there is no other, that ſo much as looks like the Path of Life.

The Atheiſt muſt ſay, I am not in the way to God, this Fool hath ſaid in his Heart, There is no God.

The Pope with his Doctrine muſt ſay, I am not the Way, I am Antichriſt, 'tis Chriſt only that brings us to God.

Formality muſt ſay, I am not the Way, for God is a Spirit, and they that worſhip him, muſt worſhip him in Spirit and in Truth, John 4.24.

Profaneneſs muſt ſay, I am not the Way to God, I am the Way of Death, and my ſteps lead down to Hell. If there be any Way of Death in the World, profaneneſs is it.

Drunkards, and Swearers, and Revellers, and Rioters, if their Conſciences may but have the priviledg of their Tongues, will tell you, we are all out of the Way, we muſt take another courſe than the Devil and our Luſts will yet ſuffer us, or elſe wo to us that ever we were born; We would be loth to die in the Way we live in, we muſt turn a new Leaf or we are undone. Theſe do not ſo much as pretend to be in the Way of Life.

Well, thus far now a Sinner may come; by beholding the Self-evidencing Light that is in the Doctrine of Godlineſs, the convincing Lives of the Sincere Profeſſors thereof, the Self-condemnation that is in all other Wayes, he may be led into a good Opinion of Sincere-Godlineſs. And this Good Opinion is but a little ground gotten towards it, It is not Godlineſs to think well of it.

3. Sinners good Opinion of Godlineſs, may beget good Inclinations towards it, and good wiſhes after p. 207it. Happy are thoſe Souls that are in Chriſt, who walk not after the Fleſh but after the Spirit; O that my Soul were among them, I could even find in mine Heart to be one of his Diſciples. I am in a ſtrait between two, (as the Apoſtle ſaid in another caſe, Phil. 1.21.) and what I ſhall chuſe I wot not; fain I would be a Chriſtian in earneſt, I ſee it would be beſt for me to be ſo, and O that I were! But on the other ſide, how ſhall I bear the Labours and Sufferings of that way? What ſhall I do? what ſhall I chuſe? I would be a Diſciple of Chriſt, but I am afraid what may come of it.

4. Sinners good Opinions and good Inclinations, may bring forth ſome ineffectual Attempts and Endeavours; they may ſet forth after Chriſt; their enlightned Minds may ſet their Hearts upon them, and cauſe them to fall a reaſoning thus with themſelves; If this be the good way, why ſhould not I walk in it? Is a Godly Life ſuch an Excellent Life? can I approve it in others? can I pronounce them bleſſed who ſo live? Come, my Soul, put in for a part in Chriſt, reſolve once what thou wilt do, ſtay not in theſe Uncertainties, hang no longer betwixt Heaven and Hell; ſpeak the word once, Wilt thou be for Chriſt? Shall the Sincere Chriſtians God be my God, their Hopes my Hopes, their Life my Life? Shall I caſt in my Lot among them, and take up my Lot with theirs? Come along, venture after the Lamb, venture for the Bleſſedneſs to come; ſet to Praying, ſet to Hearing, give thy ſelf to the ſtudy and practice of that bleſſed courſe which thou knoweſt will have its Fruit unto Holineſs, and its end Everlaſting p. 208Life. And yet after all this, little or nothing may be done.

Theſe now are fair Preparations to Grace, but this is not Grace. Conviction is not Converſion; the approving, and liking, and wiſhing for, and making ſome ineffectual Attempts and Offers at Godlineſs, this is not chuſing and embracing it.

2. There are Images of Grace, which are not Grace. There is a form of Godlineſs which is not Godlineſs, 2 Tim. 3.5. An Image is not the ſame, an Image of a Man is not a Man, the Image of a Chriſtian is not a Chriſtian. The Image of Chriſt is a Chriſtian, but the Image of a Chriſtian is no Chriſtian; as great a likeneſs as there is, yet there is as great a difference alſo as betwixt Living and Dead.

There is ſomething like Faith which is not Faith, ſomething like Repentance which is not Repentance; ſomething like the New Man, and is not it, but the Old Man new dreſſed up; and ſo like it may be, in Complexion, in Language, in Carriage, that it is often taken to be the ſame. The Pangs of Travel may bring forth, but when all comes to all, it may be but a dead Child; there may be all the Parts, the Head, the Eyes, the Hands, and every Limb, but no Life; and yet when it is but newly brought forth, it may be hard to diſcern whether it be alive or dead; ſo difficult is it to diſcern between Common and Special Grace; ſo many Counterfeits have there been found, which have both been Deceivers and deceived, as is enough to make the Hearts of many Chriſtians indeed to ſhake.

p. 2093. There are ſome Properties of Gracious Perſons, which are no certain Evidences of Grace; but may be found alſo in Hypocrites. Nothing can evidence the Truth of Grace, but that which is ſo adaequately proper to Saints, that it cannot be found in an Hypocrite. What-ever maybe found in an Hypocrite, can never certainly prove me to be no Hypocrite. Aſſuring Marks muſt be diſtiguiſhing Marks, ſuch as ſeparate betwixt the Precious and the Vile; and nothing can diſtinguiſh the Sound from the Unſound, but that which the Unſound cannot attain. As 'tis ſaid of ſome Sinners, Deut. 32.5. Their Spot is not the Spot of his Children; So may it be ſaid of all Saints, Their Grace is not the Grace of his Enemies; and we can never come to give a clear and comfortable Judgment of our ſelves, till we find ſomething in us, which is not to be found in any Hypocrites in the World.

But ſome Properties there are of Sincere Chriſtians, which may be found in Hypocrites; which yet ſome Divines have ſome-what unwarily made uſe of, and propoſed for Peoples Tryal of their States.

Indeed it is much to be wiſhed, that we were more exact and cautelous in this Matter, than many of us are at this day. Though good uſe may be made of probable. Evidences, yet ſhould we declare to our People, which are but probable Marks, and which are certainly concluding. Of thoſe Properties of Chriſtians, which ſome Divines have formerly given as Marks of Sincerity, I ſhall mention three;

p. 2101. Prayer.

2. Hearing the Word.

3. Reforming the Life.

1. Prayer. This is a property of a Sincere Chriſtian, He is praying Perſon. Behold be prayeth, 'twas ſaid of Paul, when he was a young Convert, Acts 9.11. The whole Generation of the Saints, are called, Pſal. 24.6. a Generation of Seekers; This is the Generation of them that ſeek thee. But are there no praying Hypocrites, as well as praying Believers? See Mat. 6. Will he alwayes call upon God? ſaith Job, Chap. 27.10. But though he will not pray alwayes, yet will he never pray?

2. Hearing the Word. This alſo is the property of Chriſtians, they are Hearers of the Word. Joh. 10.27. My Sheep hear my Voice.

3. Reforming the Life. 1 Cor. 6.11. Such were ſome of you; that is, Drunkards, Revilers, Covetous, Fornicators, &c. but ye are waſhed. Ye are now reformed Perſons; and are there no reformed Hypocrites? Every Reformation is not Sanctification.

'Tis a good ſight to ſee Men that once lived like Heathens, and never called upon God, to ſet upon a courſe of ſerious Prayer. 'Tis a good ſight to behold others, that not only neglected the Word, but mocked at, and perſecuted thoſe that heard it, to be now become conſtant Hearers themſelves. 'Tis a good ſight, and a comfortable, to behold thoſe that were once looſe livers, Drunkards, Swearers, &c. to become Reformed Perſons, p. 211to ſee ſome ſee Men from Perſecutors to become Pofeſſors of Religion; theſe things are a good fight, but they are no ſure ſign of Sincerity. Men may Pray, and Hear, and be much reformed in their Lives, and yet be ſhort of Chriſt.

The neglect of Prayer and Hearing, and the going on in a courſe of Sin, are certain ſigns of a wicked Man; Thou that prayeſt not, and wilt not receive Inſtruction, and hateſt to be reformed, art thou a Saint? Thy groſs neglects, and thy evil doings, are Satan's Marks upon thee. Art thou ſtill going on in thy wickedneſs? How canſt thou ſay or think but that thou art of the wicked One? Yet the performance of theſe Duties, Praying, Hearing, and ſomewhat of Reformation, are no certain ſigns that thou art of God.

A total and thorough Reformation, a withdrawing our ſelves from every evil way, a reſigning up our ſelves to the Government of Chriſt, and the Conduct of the Spirit, and an actual care and endeavour to walk uprightly according to the Truth of the Goſpel, is the beſt and laſt proof of our Sincerity. But much Reformation there may be in the Life, and yet the Heart not right with God.

Beloved, while we are comforted over you, and rejoyce that there is ſo much done upon many of you, as there is, that there are ſo many Praying Ones among you, who were wont to neglect Prayer; that there are ſo many of you to be found at a Sermon, who were once more like to have been found in an Alehouſe, (bleſſed be God that there is ſuch viſible Reformation among you, both of your Perſons and Families). Beſides thoſe of p. 212you that have given a good proof of an inward Saving-change, even this that appears upon others of you, is a comfort to us; Yet beware how you venture your Souls upon this, though hopeful, yet I doubt but partial Reformation; and all this notwithſtanding, fear leſt you ſhould, and look diligently that you do not fall ſhort of the Grace of God at laſt.

4. There is no one Grace that is really ſo, if it be alone, that will put us out of doubt concerning our ſtate. There is no one Mark by which we can give a certain judgment of our ſelves, without the concurrent teſtimony of other Marks with it. The Graces of God in us, muſt give mutual teſtimony each to other, before any of them can give clear teſtimony to us. Our Love muſt prove our Faith to be ſincere, our Holy Obedience muſt prove our Love to be ſincere, before either our Faith or Love will prove either themſelves or us to be ſo. If I have the very Faith of God's Elect, and I yet queſtion whether I love or no; If I feel I love, and cannot prove 'tis in ſincerity by my Obedience, neither the one nor the other will give me confidence before God. One Grace wanting, will be an Objection againſt thoſe that appear. I believe, but ſure I fear, 'tis not with Faith unfeigned, becauſe I cannot find I love, and ſo in the reſt.

Not but that any one Saving-Grace, where-ever it is found to be ſuch, is an infallible Evidence of Sincerity; But ſtill the doubt will be, whether this Grace I find, be Grace indeed; and unleſs it be witneſſed, by the concurrence of other Graces, that doubt is never like, in an ordinary way, to be clearly reſolved. Therefore that Exhortation p. 213of the Apoſtle, Add to your Faith Vertue, and to Vertue Knowledg, and to Knowledg Temperance, &c. 2 Pet. 1.5, 6. is neceſſarily to be minded, in order to the obtaining that Aſſurance which the Apoſtle in the following Verſes, directs and exhorts with diligence to follow after.

5. What-ever you have, and yet all ſhort of Saving-Grace, it may all go quite back, and you may return to a worſe eſtate than ever you were before. The unclean Spirit that is at preſent gone out, may return again, and thy latter end may be worſe than thy beginning. Let us a little conſider that Scripture, Mat. 12.33, 34, 35. When the unclean Spirit is gone out of a Man, he walketh through dry places, ſeeking reſt and findeth none; then he ſaith, I will return into my Houſe from whence I came forth; and when he is come, he findeth it empty, ſwept, and garniſhed; then goeth … and taketh with him ſeven other Spirits more wicked than himſelf, and they enter in and dwell there, and the laſt ſtate of that Man is worſe than the firſt. Though this Text be parabolical, and was intended againſt that wicked Generation, yet is it applicable to particular perſons ſtill.

[When the unclean Spirit goeth out of a Man.] That Sinners are ſo vile and abominable, it is from that wicked Spirit, Satan, that dwells in them. Every Sinner is a poſſeſſed Perſon, poſſeſſed of a Devil. When they are a little reformed, they ſeem for the time to be diſpoſſeſſed; but there is difference betwixt the Devil's going out, and his being caſt out: Satan may a little with-draw from Souls, as to the Impetus or violence of his Suggeſtions and Operations, whilſt ſtill he holds his Dominion.

p. 214[He walketh through dry places]. What theſe dry places may be, is not ſo eaſie to determine; ſome by theſe loca arida, underſtand loca v…na, void and empty places, the Deſarts and Waſtes of the Earth, where he finds no Body to tempt or moleſt. But could Satan think to find reſt there, where was no Houſe for him to lay his Head in? Would the Tempter waſt time in ſeeking whom to devour in thoſe waſt places, where he knew wel enough there were none to be found? he knows too well where Sinners dwell, to go to ſeek them where they are not; more like to find the Devil in a Market, than in a Wilderneſs. This therefore ſeems not to be the ſence.

May I give my conjecture? Why may not theſe dry places be the Saints on Earth, the Fountain of whoſe Blood is dryed up? in whom the Sun hath dryed up their Dirt and Mire, in which this Swine loves to wallow. Satan may have his Walks through the beſt of Men, but theſe are no Habitation for him. The Devil, with the Swine, hath his Habitation in the filthy places, in the Mud and Mire; or with the Behemoth, of whom 'tis ſaid, Job 40.21. He lyeth under the ſhady Trees, under the covert of the Reeds in the Fens. He loves to be in the Shade, where no Sun comes to diſturb him; in the Moors and in the Fens, where he may have Mire enough to tumble in. Miry mooriſh Hearts, dirty Fenniſh Souls, are the Dens of Devils; the Saints in compariſon of theſe are dry places.

[He ſeeketh reſt]. This notes two things.

1. When the Devil is gone out of any Perſon, he is never at reſt till he is gotten in again, either thither p. 215whence he went out, or into ſome other Habitation where he may do miſchief. Like Children, like Father; as 'tis ſaid of them, ſo 'tis much more true of him, he reſts not but in doing miſchief.

2. The Devil loves to dwell where he may be at reſt. That is, not from Work (his Work is his reſt) but from Reſiſtance or Oppoſition. In carnal and unclean Hearts, the unclean Spirit may be at reſt; there's nothing to diſturb or give him diſquiet. He may dwell at eaſe, and rule and domineer at pleaſure. Nay if he pleaſe he may be at reſt, not only from Oppoſition, but from Work too; he may take up ſuch Habitations for his Houſes to ſleep in, his Work goes on whether he wakes or ſleeps. Wicked Hearts do the Devil's Work to his hand, he may ſave himſelf much of his labour, they will run on to Death and Hell, without the Devils driving them.

Fooliſh Sinners are apt to think themſelves ſecure from the Devil, they live in I conſtant calm, and find no ſuch buffetings and bluſterings of the Devil upon them, as ſome of the Saints do, but are in quiet and at peace, and thereupon are confident there's no Devil near them.

But ſtay Friends, not ſo confident; caſt an eye upon Luk. 11.21. there you may read, When a ſtrong Man armed keepeth the Houſe, his Goods are in peace. It is not becauſe the Devil is not near you, that you hear no more of him, but becauſe he hath you ſure enough, and needs not keep a ſtir to make you ſurer. Do but offer to depart and make an eſcape, give but a ſhake at his Yoke to get it off, and get you away towards Chriſt, and then you ſhall find whether the Devil be at hand p. 216or no. He is at reſt in thee, Sinner, and that's the reaſon, thou heareſt no news nor noiſe of him; he hath thee ſafe enough, or elſe thou ſhouldſt be ſure to find, he were not far off from thee.

[Seeking reſt and findeth none]. He goes through theſe dry places, from Saint to Saint, from Heart to Heart, in hope to find entertainment, but is ſtill diſappointed. Here's little reſt for me to be had; theſe dry places, I ſee, are no place for me; Here's ſuch watching, and wreſtling, and warring againſt me, ſuch jealouſes and ſuſpicions of me; ſo much praying and complaining againſt me, that thre's no ſtay for me here.

This, whether it be the Truth of the Text or no, I will not peremptorily determine; but a certain Truth it is, The Devil ſeeks entertainment in the Saints, but cannot find to his mind.

[Then he ſaith, I will return to mine Houſe from whence I came out]. Well, I ſee, there's no hope of reſt for me here, but I know whither I may go, and be welcome, I'le back to my old Habitation.

[And when he is come, he findeth it empty, ſwept, and garniſhed]. A little cleaner and handformer than when he left it, the Devil can allow Sinners a little Reformation. But though it be a little cleaned and garniſhed, yet it lies empty ſtill; there's no other Tenant hath taken it up, though the Devil went out, yet Chriſt was not let in, but there it lies void for the next that comes.

[Then goeth he and taketh ſeven other Spirits more wicked than himſelf, and they enter in, and p. 217dwell there, and the laſt ſtate of that Man is worſe than his firſt]. Beware of a returning Devil; the Devil at his return, often makes ſeven-ſold worſe work than before he did.

Friends, it may be there be ſome among you, in whom the unclean Spirit hath been ruling and ſpurring, and riding you poſt on, upon all manner of wickedneſs; Drunkenneſs, Whoredom, Swearing, Curſing, and all manner of Abominations; But at preſent it may be, he is for a ſeaſon departed, and hath a little with-drawn from you; and now you are grown more ſober, and temperate, and chaſt; much reformed of what you once were; you are ſwept and garniſhed; you have laid by your former profaneneſs, and taken up the Profeſſion of Religion, and put on a Form of Godlineſs; there is a better face upon you, and upon your wayes; and now you think all's well, you are become new Men, and your ſtate is happy.

But do you not ſtand empty ſtill? Hath Chriſt taken up theſe Hearts, for his own Habitation? If the Unclean Spirit be gone out, is the Holy Spirit come in? How much ſoever you are Reformed, of what you have been, are you tranſformed by the renewing of your Mind? Are you not only garniſhed with common Grace, but are you furniſhed with ſpecial Grace? Is Chriſt within you? If not, O take heed, the Devil may come about again, and make his re-entry upon you, and then you have not been ſo wicked heretofore, but you may become ſeven times more vile, and your latter end may be worſe than your beginning.

p. 218Beloved, I hope and am perſwaded, that there are divers among you, from whom, through the abundant Grace of God towards you, the unclean Spirit is not only withdrawn, but caſt out; that you are not only a little overly ſwept and garniſhed, but eſtabliſhed in the Grace of God. I hope and believe, that there are many here in whom the Holy Spirit hath gotten ſuch footing, that the Devil ſhall never come in again, to ſet up his Throne, or take up his Reſt in you; But yet I warn you, eſpecially the younger Profeſſors among you, to maintain a Godly Jealouſie of your ſelves, and to fear how it may be with you.

Now Friends, conſider what hath been ſaid; Are there Preparations for Grace which yet are no Grace? Are there Images of Grace, which yet are no Grace? And may they be ſo well like, that they are often taken to be the ſame? May you have many Properties of Sincere Chriſtians, and yet be no Chriſtians? May all you have of them, go back, and come to worſe than nothing? Believe this, and ſee if it work not fear in you.

Objection.

But is this the Work of a Miniſter of the Goſpel, to fill poor Chriſtians Heads and Hearts with Doubts and Fears? The Word of the Goſpel is a Word of Peace, a comforting Word; and that's the charge laid upon the Miniſters of the Goſpel, Iſa. 40.1, 2. Comfort ye, comfort ye my People, ſpeak ye comfortably to Jeruſalem, cry unto her — that her Iniquity is pradoned. And the poor People of God p. 219have need enough to be comforted, they have fears enough from the World, and their own evil Hearts, and do you make Chriſt to be the Miniſter of fear to them alſo? Our Doubts are our Sins, our Fears are our Infirmities, and do you go about to nouriſh our Diſeaſes? The Word of Chriſt is the Food of Souls, and 'tis but poor feeding for Chriſt's Sheep to feed them with Fear.

Solution.

1. All are not Chriſt's Sheep, that are found in Sheeps Clothing; the Devil hath ſome Goats in Chriſt's Fold. All are not Iſrael, that are of Iſrael, Rom. 9.6. And whilſt it is really a queſtion, whether thou be not one of the Devil's Goats, he does thee no harm, that puts thee in fear whether thou be or no. This fear is not to fright thee out of the Fold, but to fright thee into a Sheep. I ſhall do thee no harm, if I can fright thee to Heaven.

2. What's one Man's Meat, may be another Man's Poiſon; and what's one Man's Poiſon, may be another Man's neceſſary Meat. All Chriſtians are not of a like Spirit, and what's poiſon for ſome may be proper for others. Same poor, broken, melancholick Souls are all fears, and muſt have Comforts preached unto them; others are ſecure, confident, and yet careleſs Ones, and theſe have asmuch need of terror. Comforts preached to the doubting and diſtreſſed Ones, may be poiſon to the ſecure and careleſs, and yet for the ſake of the diſtreſſed, they muſt be preached; and terror preached to the ſecure, may be poiſon to the p. 218duplicate page p. 219duplicate page p. 220diſtreſſed, and yet they muſt be preached for the ſecurers ſakes.

The Miniſters of the Goſpel muſt be good Stewards, giving to every one their Portion, Luk. 12.42. Comfort to whom comfort belongeth, and fear to whom fear; On ſome have compaſſion, making a difference; others ſave with fear, Jude 22, 23. And as Miniſters muſt give, ſo People muſt take every one their own Portions; as Miniſters muſt divide, ſo People muſt apply the Word of God aright. Let every Man take his own Portion, and not be catching at that which is another's. There is too great an aptneſs in the diſtreſſed, to lay hold on thoſe words, that are ſpoken to the ſecure; if there be ever an afrighting word in a whole Sermon, that's my Portion, ſaith the Diſtreſſed, this Word belongs to me; and ſo the ſecure are too ready to lay hold on thoſe healing and comforting words, which belong to the broken and diſtreſſed; both theſe Evils muſt be heedfully avoided; but whether People will apply the Word of God aright or no, there's no help for it, but Miniſters muſt divide it aright, and give to every one their Portion.

3. There is an awaking fear, that quickens to our Duty, and prepares for comfort, and this will lightly hurt no Body; and there is a diſquieting and diſcouraging fear, that diſheartens to Duty, and deprives of Comfort, and this will do no Body any good.

4. This Fear I am preaching to you, will lead you to the better and ſurer hope. Theſe Doubtings p. 221will be of great uſe to put us in the way of getting above our Doubts. As there is a Confidence which will end in terror, ſo there are Fears and Doubtings, the Fruit whereof will be Quietneſs and Aſſurance for ever. This will more fully appear in the next Particular, wherein I am to ſhew,

2. How this Fear will, work towards a farther ſearch. Hitherto I have been endeavouring to work this Fear upon Profeſſors Hearts, concerning their States; and now I ſhall ſhew how this Fear will work.

The Fear leſt our Souls ſhould be yet unſafe, will,

1. Put hard to come to a certainty; And to this end will,

2. Put us cloſe upon a more narrow ſearch.

3. Put in Objections in order to the making all clear and plain.

1. It will put hard to come to a certainty; nothing ſhort will ſatisfie it. Fear hath pain in it, the fearing Chriſtian is in pain till his Doubts be reſolved, and this pain will preſs him to make ſure. He will be thankful for Probabilities, and will make the moſt of them; as a drowning Man will catch at every Twig, that may keep his Head above Water, till he can get better hold. A Chriſtian that Fears, will not make nothing of Probabilities, nor yet will take up with them inſtead of Certainties. The Confident Sinner will venture all upon conjecture; if his Heart do but ſpeak p. 222him fair, and tell him he is ſafe, that ſhall ſatisfie him. 'Tis an amazing thing to conſider, what broken Reeds Fools do ſtay themſelves upon. Fear will make all as ſure as it can. And there is ſome hope in that, that we ae bent upon making ſure; He that will not reſt in uncertainties, is in the fairer way to come to a certainty.

2. Fear will put us on cloſe upon the narroweſt ſearch. It will not take up with Reports or Opinions, but will ſearch the Records, whence it may be like to get ſatisfactions. And there are two Books of Records that will be enquired after and look'd into, the Book of the Scriptures, and the Book of Conſcience. In one, the Book of the Scriptures, it will examine, what are the plaineſt and moſt certain Marks of Sincerity; when it hath found a Mark, it will enquire, May not this be alſo in an Hypocrite? and will not pitch on any thing, but that which cannot be found in any Hypocrite in the World: Then it enquires into Conſcience, and compares the two Books together.

The word tells me, He that is in Chriſt is a new-Creature. 2 Cor. 5.17. He that is born of God, is a Believer, 1 John 5.1. Is a lover of God, 1 John 4.7. He that loveth, doth keep the Commandments of God, and his Commandments are not grievous, 1 John 5.3. The Children of God are Children that will not lye, are meek, merciful, holy, harmleſs. The Diſciples of Chriſt, are ſuch as deny themſelves, take up their Croſs, and follow him. Theſe and ſuch-like are found in the Scriptures, to be the ſigns of the Children of God.

p. 223And what ſayeſt thou O my Conſcience, are theſe things found in me? Where is my Faith? What Love have I for God? What witneſs to my Love, in my Obedience? What Truth, Mercy, Meekneſs, Humility, Patience is to be diſcerned in me? Come forth O my Graces, where are you? Shew your ſelves in the light of the Sun. And what can you teſtify O my ways for me? Speak Conſcience, what is the life which I have lived, Is it a life of Faith, a life of Love and Holy Obedience?

If Conſcience ſpeaks in the affirmative, and gives in its anſwer, through the Grace of God, I find it thus with me; Then

3. Fear will make Objections, and put in farther Queſtions. It's true, he that is a New-Creature is in Chriſt; he that believeth and loveth and obeyeth the Lord, is born of God; and I find that there is ſomething in me, that looks like the New-Creature, that looks like Faith and Love, &c. But may not all theſe be but the Images of Grace? Is my Faith the very Faith of God's Elect? Do I love the Lord Jeſus in ſincerity, do I obey from the heart that form of Doctrine that is delivered to me? May there not be as great a change upon an Hypocrite, may not Hypocrites believe, and love, and obey, as far as ever I have done? And until the matter be brought to this iſſue, that there is ſomething found, ſuch a Faith, ſuch a Love, ſuch Holy Obedience, as cannot be found in Hypocrites; till then, this Fear (which will ever ſuſpect the worſt) will nor give over, but ſtill will come on, with queſtion upon queſtion. How ſhall I know my Faith is right, and how ſhall I prove my Love and Obedience to be ſincere? I am p. 224ſtill at a loſs, and in doubt how it is with me.

By this time you may ſee, what an advantage there is in this Fear, to help us to a right underſtanding of our ſtates, it will never reſt ſearching, till we be clearly ſatisfied.

Well, but now you will ſay, will you leave us here. Shall our Fear ſtill follow us with' How may we know? How may we prove, that all this is in Sincerity? Will you not help us out here? what can you farther ſay, that may non-plus our Fears, and quiet us againſt ſuch anxious and troubleſome [How may I know's]? may there nothing be brought forth to our help, concerning which it may be ſaid [by this thou mayeſt know] even all that thou deſireſt.

To this I anſwer, 'tis hard to bring up a Chriſtian, in this imperfect ſtate, to ſuch full and infallible, and ſatisfactory evidence; of the ſoundneſs of his ſtate, that he ſhould never again need to put the queſtion, How may I yet make a fuller proof of my ſelf? yet ſuch marks there are laid down in Scripture, and ſuch helps there are, for the clear diſcerning of them, as may put a Chriſtian beyond all perplexing and diſquieting Doubts and Fears.

And to the end I may, both the better aſſiſt the Fearing Chriſtian, to out-grow his groundleſs Fears, and alſo may more effectually ſtir up the Fears of the unſound, I ſhall a little enlarge here, and lay down the moſt diſtinguiſhing Marks I find in Scripture, to bring the Soul to a ſettlement. Though I have endeavoured ſomething this way in my Vindiciae Pietatis, yet I ſhall here alſo ſay ſomething to this purpoſe. Now the marks that I ſhall lay down of true and ſaving-Grace, ſhall be theſe three.

p. 2571. A reſolved choice of God for our portion and Happineſs.

2. An actual embracing of Chriſt, as he that ſhall bring us to God.

3. A giving up our ſelves to the practice of a Godly life.

The firſt mark,

1. A reſolved choice of God, for our portion and happineſs. Here our fear will be putting in, for ſatisfaction in 2 particulars:

1. How may I know, that he that hath choſen God, is indeed a Godly man?

2. How may I know, that I have ſincerely choſen God?

To the firſt Inquiry, I ſhall give in the anſwer from Scripture and Reaſon.

1. From Scripture; This is the choice that the Scripture Saints, have been recorded to have made. This was Moſes his choice, Heb. 11.25, 26. Chooſing rather to ſuffer afflictions with the people of God, then to enjoy the pleaſures of Sin.—For he had reſpect to the recompence of reward. This was David's choice, Pſal. 16.2.5. O my ſoul, thou haſt ſaid unto the Lord, thou art my Lord. The Lord is the portion of mine inheritance. This was Aſaph's choice, Pſal. 73.25, 26. Whom have I in Heaven but thee, and there is none upon Earth that I deſire beſides thee.—God is the ſtrength of mine heart, and my portion for ever. This was Mary's choice, Luk. 10.42. Mary hath choſen p. 258the good part which ſhall never be taken from her. There are but two parts, one of which every one chooſes; the good part, and the evil part. The good part is God, and things above; there is none good but one, that is God; and there is nothing good, but one thing, the grace and good will of God; the evil part, are all things below: All the good things of the world, are the evil part; a good Eſtate, a good Name, a good Houſe, good Friends, though they be good in their kind, yet are an evil portion, and he whoſe portion they are, is an evil man, Pſal. 17.4. Mary was a good Woman, and 'tis evident ſhe was ſo, for ſhe made a good choice: ſhe choſe the good part, which ſhall never be taken from her.

2. From Reaſon. There are two things included in this choice of God, that are infallible evidences of a godly man. Our chooſing of God for our happineſs, includes in it,

Our preferring of God above all things.

Our being made like unto God.

1. Our preferring of God above all things. Every man will chooſe the beſt; that is, that which he judges beſt, and loves beſt. The reaſon of mens choice is, their liking that which they chooſe, better than that which they refuſe. He that neglecting God, chooſes this world for his portion, therein takes the Crown off the head of the Lord, and ſets it upon the world, and ſayes of it, this is better for me, then God; he that neglecting the world, chooſes p. 259God for his portion, therein ſayes, God is better than all.

2. Our chooſing of God for our happineſs, infers our being made like unto God. Every man chooſes for himſelf, according to his own heart. 'Tis the heart that makes the choice, and it chooſes that which is moſt ſuitable to it. The heart that chooſes God, 'tis a ſign, both that it likes God beſt, and is made like unto God.

As by mens particular choices, here below, you may judge what ſpirit they are of; he that chooſes the pleaſures of the fleſh, ſhews himſelf to be of a ſenſual heart; he that chooſes riches, ſhews himſelf to be of a covetous heart; he that chooſes the honours and pomps of the world, ſhews himſelf to be of a proud heart; ſo in mens general choice, he that chooſes for himſelf here below, proves himſelf a worldly-minded man, and he that chooſes for himſelf above, therein appears to be of an Heavenly mind. He that hath choſen God, 'tis a ſign that he is made like unto God, 'tis divine grace in the heart, that hath made the choice.

There's one of theſe two ruling powers in every heart, Nature or Grace, and look which of the two hath the rule, 'tis that which hath the caſting voice, in the choice that's made; and each of theſe, do chooſe what's ſuitable to them. Corrupt nature chooſes what's ſuitable to it, and finding nothing in God, nor in all the world to come, that will pleaſe it, it chooſes for it ſelf below; And a gracious heart chooſes what's moſt ſuitable to it; and finding as little to content it in this world, as a carnal heart doth in p. 260Heaven, therefore gets it up, and takes its lot above. Nothing will content grace, but God and Glory, and nothing but grace, can be content with God alone. The heart of man will never be carried up to Heaven, to pitch there, till there be ſomething of Heaven, firſt let down into it, to fetch it up.

Now, he that prefers God above all, and is made like unto God, is certainly a godly man; and thus the firſt enquiry is anſwered. It is evident, that he that hath choſen God is a godly man, for this is lay'd down, as a ſpecial character of the Saints in Scripture, and in this choice of God, is included, our preferring God above all, and one being made like unto him.

2. How may I know that I have ſincerely choſen God? Here lyes the main doubt to be reſolved. There be many that ſay, God is my portion, I have choſen him for my inheritance, and they think as they ſpeak, and yet do but deceive themſelves; I hope I have ſincerely choſen the Lord, but yet am in fear, leſt I alſo may be deceived. How may I know whether it be ſo or no? To this I anſwer, you may know that you have ſincerely choſen the Lord,

1. If you have choſen him deliberately.

2. If you have choſen him abſolutely.

3. If you carefully purſue your choice.

4. If you meaſure your [preſent] happineſs, by the communion you have with him, and the clearneſs of your title to him.

5. If you be willing and reſolved, to forſake all things for his ſake.

p. 2611. If you have choſen God deliberately; if your choice be not in a ſudden fit, but be the reſult of the deepeſt conſideration. Suddain bargains are often, as ſuddenly repented of. A light unadviſed choice, is not like to hold, and while it holds, there's no great heed to be given to it. Some men are ſuch unſtable Souls, that their whole life almoſt, is nothing elſe but chooſing and changing, when we chooſe underſtandingly, and deliberately, when we have throughly conſidered the great reaſons for our chooſing God, his worthineſs and excellency, and our own neceſſity; and have alſo weighed all the inconveniencies thereof, and all the objections againſt it, and do find, that the reaſons for, do infinitely overballance all that can be ſaid againſt it, and hereupon determine for God, that's like to be found a ſincere choice.

2. If you have choſen him abſolutely, as that which you will ſtand to, to the laſt, whatever inconveniencies may follow. When there are no ifs nor ands, no reſerves in your heart, nor place leſt for repentance. When your choice runs not, as Jacob's conditional vow, Gen. 28.20. If the Lord will be with me, and will keep me in the way that I go, and give me bread to eat, and raiment to put on, ſo that I return to my Fathers houſe in peace, [then] the Lord ſhall be my God; but without any ſuch if's, whether he will feed me or no, cloth me or no, let him do with me as he will for that, I am reſolved however, the Lord ſhall be my God.

And indeed, ſo was Jacob too, however the words ſound. This was never intended by him, p. 262as the condition of his Religion, (there's no other condition of that, but if, or ſince the Lord will be my God, he ſhall be my God) Jacob was in bond to God before, and here he enters into a new bond, layes a new obligation upon himſelf, every one of theſe Mercies, ſhall be ſo many new cords, to bind me faſt to the Lord; but whether theſe new cords were added or no, whether the Lord would keep, or feed, or cloth him, or no, 'twas never his intent, but his old bond ſhould ſtand however, that the Lord ſhould be his God.

And as there are no reſerves, nor conditions in this our choice of God, ſo is there a reſolution againſt repenting of our choice, whatever ſhould happen. A Chriſtian chooſes once for all, chooſes and changes not. His choice of God is like to Gods choice, Pſal. 110.4. I have ſworn and will not repent, ſayes he, concerning Chriſt. The gifts and calling of God, much more the Election of God, are without repentance, Rom. 11.29. where we chooſe God abſolutely, we leave no place for repentance.

3. If you carefully purſue your choice. Thus was it with Paul, who had choſen for himſelf above, and taken his aim at the right mark, the prize of the high calling of God in Chriſt Jeſus, he ſayes, Philip. 3.12, 13. I follow after, I reach forward, I preſs to the mark. Some vain men perſwade themſelves, that they have choſen God, and yet ſeldom or never look after, nor take any care to obtain, and make ſure of him whom they have choſen; they chooſe God, but never follow God, nor take the way that leads to the bleſſedneſs to come. Sincere choice, takes p. 263in both end and means. When the choice of our hearts doth govern the courſe of our lives, and doth effectually bend our courſe towards the obtaining of him, whom we have choſen; when this becomes our main drift and ſcope; This I pray for, this I wait for, this I labour for, this I live for; I have nothing elſe to do, but to ſerve and make ſure of God; if I can but ſo live, as to pleaſe God here, and get to Heaven when I dye, whatever I miſcarry in, 'tis all I look for; this argues ſuch a choice of God, as will certainly argue us to be of God. To chooſe God, and yet to live to our ſelves, to chooſe Heaven for our portion, and yet to have our converſation in the earth; an idle and inefficacious choice, that doth not effectually command us after him, whom we have choſen, but let us run our old carnal courſe, is a vanity and a deluſion.

4. If you meaſure your [preſent] happineſs, by the communications of God to you, and the clearneſs of your title to him. He that hath choſen God for his happineſs, look how much he poſſeſſes, and enjoys of God, and to what degree of clearneſs he is come, concerning his Evidences for Heaven, to ſuch a degree of happineſs, he counts himſelf to have arrived; whilſt he can love, and pleaſe, and ſerve the Lord, and maintain a confidence of his acceptance with him, ſo long he can rejoyce; when he is eſtranged from God, he is as a man undone. Therefore is it, that Chriſtians ſet themſelves to get as much of God here, and as ſure a claim to the inheritance of the Saints in light, as poſſibly they can. Every one would make as ſure of happineſs as he can, and would p. 264be happy as ſoon as he can, would get, as much as may be, into preſent poſſeſſion.

Hence are thoſe breathings, and thirſtings, and rejoycings of the Saints, which we read of in Scripture. As the hart panteth after the water brooks, ſo panteth my Soul after thee O God; my Soul thirſteth for God, for the living God, Pſal. 42.1, 2. My Soul thirſteth for thee, my Fleſh longeth for thee—thy loving kindneſs is better than life—My Soul ſhall be ſatisfied as with marrow and fatneſs, when my mouth ſhall praiſe thee with joyful lips, Pſal. 63. O that my wayes were ſo directed, to keep thy Statutes. O let me not wander from thy Commandments, Pſal. 119.5.10. For in keeping them is great reward, Pſal. 19. I have ſet the Lord alwayes before me, becauſe he is at my right hand, I ſhall not be moved; therefore mine heart is glad, and my glory rejoyceth, Pſal. 16.8, 9. Lord lift thou up the light of thy countenance upon me; thou haſt put gladneſs in my heart, Pſal. 4.6, 7.

Chriſtians can never have good dayes, longer than they are walking with God, and beholding his face in righteouſneſs; this is their Heaven on Earth. The reflection of the face of God, in his Holy Image, that appears upon them; the irradiations of his Holy Spirit, and the light of his countenance, whileſt they are walking in the Law of the Lord; the proſpering of their Souls in the grace of God, and the comforts of the Holy Ghoſt, this is the ſunſhine of their lives. Their countenance is fallen, their heart is ſick, they reckon themſelves among the dead, when God and their Souls are parted. He hath no p. 265part in God, that can live comfortably without him.

It's true, the pleaſure that the Saints take in God, is more or leſs, according to the different degrees of their love to God; and accordingly will the ſenſe of his abſence be more or leſs. There is a deſiring love, which is the higheſt attainment of ſome weaker Chriſtians, and there is a delighting love, which is the attainment of the more grown Chriſtians. The purer and ſtronger the love, the greater pleaſures comes in, from the object of it, and the more impatience follows from its diſtance, and eſtrangement from it. The love of weaker Chriſtians puts forth, in thirſtings after the Lord, but they taſte but little of the ſweetneſs; but the more grown can ſit down under his ſhadow with great delight; yet neither the one nor the other, can be at eaſe or contented without him.

Again, there is a difference in the Natural temper, and conſtitutions of Chriſtians; ſome are naturally of lively and warm affections, and of a chearful and ſerene Spirit; others are of more flat, and dull, and heavy ſpirits, and this will make a difference upon their ſence of things Spiritual. Yea, and the ſame perſons, at ſeveral times may be differing from themſelves, by reaſon of bodily diſtempers or occaſional diſcompoſures, which may have ſuch an influence upon their Spirits, that they may at ſuch ſeaſons, not only have loſt the ſweetneſs of Divine communion, but the ſence alſo of its want; and thoſe very duties, wherein they were wont to have delightful converſe with God, may ſeem the p. 266moſt uneaſie and weariſome work of their time.

But yet, whoever he be, that in ordinary, can be ſatisfied, at eaſe, and be merry, whilſt he is a ſtranger from God, and neither finds pleaſure in him, nor takes comfort in pleaſing of him; this man can never conclude that God is his portion. He that is leaſt in the Kingdom of God, will doubtleſs be able to ſay, Lord whom have I in Heaven, yea, [or in Earth] beſides thee.

Sinner, thou ſayeſt, that thou alſo haſt choſen the Lord; but how is it that he is no more look'd after, or regarded by thee? How is it that thou canſt live ſo much without God in the world, and find no miſs of his preſence? Art thou content to be miſerable whil'ſt thou liveſt here? or haſt thou choſen two portions, this world to be thy portion here, and God only for hereafter? I, that's the truth of the caſe; thou foreſeeſt that this world will not laſt alwayes, but thou muſt after a while, be gone and leave all behind thee; whil'ſt theſe things will laſt, thou wilt take up with them, but when they fail thee, thou counteſt upon God at laſt; and ſo he muſt only ſtand by as thy laſt refuge; when all elſe is gone, then God muſt be thy happineſs. Is this thy choice of God, when thou canſt only ſay, Rather God than nothing? So I may be ſure of thee hereafter, I care not for thee now?

He that hath not choſen God for his happineſs in both worlds, hath ſincerely choſen him for neither. Canſt thou ſay, thou haſt choſen him for thy happineſs in this world alſo, when thou canſt count thy ſelf happy without him? canſt thou want communion with him, and yet be at hearts p. 267eaſe? canſt thou take the proſperities of this world, to ſupply the want of a God? the ſmiles of fortune, inſtead of ſmiles from Heaven? will thy twilight or candle-light ſerve thee inſtead of Sun-light? Canſt thou quiet and comfort thy ſelf thus, God is none of my acquaintance, but I have good acquaintance enough in the world? God is angry with me, but I have many good friends about me that bear me good will? My work for Heaven goes but ſadly on, but yet I proſper and thrive in the Earth? I have none of the beſt hearts, I confeſs, but yet I have a good Houſe, and a good Eſtate? 'twould be ſad indeed if I had nothing either above or below, either within or without me, if both Heaven and Earth had caſt me out; but whil'ſt one of them holds, 'tis well, mine own Ciſterne is full, and ſo long I can ſpare the Fountain. Canſt thou comfort thy ſelf thus? Deceive not thy ſelf, God is not the portion, thine heart hath choſen; thou wilt never find reſt in any thing elſe, who haſt pitch'd on him as thine only happineſs, and till thou haſt made him alone, thou haſt not made him at all, the portion of thy Soul.

5. If you are willing and reſolved to forſake all things for his ſake. God and this world, are propoſed to our choice, and this is included, in the very nature of chooſing, that one be taken and the other left; 'tis not chooſing, to take both, one of the two muſt be parted with, or neither can be ſaid to be choſen; and ſo the word tells us, Luk. 14.33. Whoever he be of you, that forſaketh not all that he hath, he cannot be my Diſciple.

p. 268This ſeems to be an hard word; but is it ſo indeed? Is it hard to part with all our Braſs, and to receive it in Gold? to exchange our rags for better clothing, our husks for better ſeeding? What is Earth to Heaven? Is all thou haſt in the world, too great a price to redeem thy Soul from Death, and to inſtate it in everlaſting bleſſedneſs? If theſe things could redeem thee, would'ſt thou ſay, 'tis too much to give, this Earth is more than Heaven is worth?

But farther conſider, It is not ſo hard as it ſeems to be; for, what is it to forſake all that we have? God would not have us to throw away our Eſtates, and make our ſelves voluntary Beggars; to give away our Houſes, and take up our Habitation in Dens or Caves; to give away all our bread, and our clothes, and leave our ſelves to hunger and nakedneſs.

God would not have us to break the peace with the world, to diſoblige and fall out with all our friends, and to become ſtrangers to our own fleſh; God would not have us ſtudiouſly to offend Father and Mother, to deſpiſe Brethren and Siſters; to be undutiful or unnatural, to be ſurly, and rude, and uncivil to any, and thereby create our ſelves enemies, and trouble; 'tis for the honour of Chriſtianity that we behave our ſelves ſweetly, and courteouſly, and dutifully towards all; and 'tis the Intereſt of Chriſtianity, that thoſe that fear God, be good Husbands, and provident, and have Eſtates to ſerve him withall in their generations. This is not the meaning of our forſaking of all, to caſt our ſelves into voluntary poverty, or ſtudiouſly p. 269to make our ſelves the objects, and reproach of the world.

That forſaking of all, which is neceſſary to, and will prove our ſincere chooſing the Lord, muſt be,

1. In eſteem and affection; ſo as no longer to account or love any thing we have, as our portion and happineſs. God will not allow us two portions, one for the Fleſh, another for the Spirit; one for this world, another for the world to come; God will be all in both worlds. As we may not ſerve two Maſters, Luk. 16.13. So neither may we have two portions; we cannot ſerve, and we may not love God and Mammon. God will be all or nothing to us, he will as ſoon allow us two Gods, as two portions; when we make the world our happineſs, we make it our God; and then we make it our happineſs, when we prize it too highly, love it too dearly, ſeek it too hotly; when we prize, or ſeek, or love the world more than God, or otherwiſe than in ſubordination to him.

2. In vote and reſolution, to let all go at the good pleaſure of God. To forſake all, is to get the heart looſe from all, to ſtand with a mind prepared, and ready to part with all whenever God will. To be able heartily to ſay, If God will have it ſo, I am willing to be poor, and every way as low as he pleaſes. Now I live in credit, but if God will have it ſo, I am willing of contempt and diſgrace; now I have friends, but if God ſhall ſee it good to leave me no friend in the world, I am content; now I live, and am in health, and proſper, and flouriſh, but whenever p. 270the Lord will, I am content to wither, and ſuffer, and die for his Name.

A willingneſs to be poor, whenever God will have it ſo, this is a forſaking our riches; a willingneſs to be in diſgrace, to loſe our friends, or our lives at the pleaſure of the Lord, this is our forſaking all theſe. He that will loſe his life or eſtate when God calls him to it, in his account, he doth loſe it; there be more Martyrs in the world, than have ſuffered at a ſtake; if thine own heart hath given thee to the flames, as a witneſs or Sacrifice to God, 'tis accepted with him, as if thou hadſt been actually offered up.

Abraham's intention and attempt to offer up Iſaac for a burnt-offering, was the ſame thing with God, as if he had done it, and had this teſtimony from the Lord, that he did it, Heb. 11.17. By Faith Abraham when he was tryed, offered up Iſaac, Gen. 22.16, 17. Becauſe thou haſt done this thing, and haſt not withheld thy Son, therefore bleſſing I will bleſs thee.

Friend, art thou willing to be undone, willing to lay down thy life, when e're God ſhall put thee to it? God will ſay the like to thee, becauſe thou haſt done this thing, therefore bleſſing I will bleſs thee, as 'tis on the other ſide, he whoſe heart withholds himſelf, or any thing that he hath; that will rather deny Chriſt, than ſuffer for him; he whoſe heart is againſt it, and will not offer himſelf up, though he ſhould never be tryed, or put to it, the Lord will ſay to that man, becauſe thou haſt done this thing, haſt forſaken me, rather than thou wouldſt ſuffer for me, therefore curſing I will curſe thee. O how p. 271many Apoſtates in heart are there, who did never actually Apoſtatize, but would have done it, had they been put upon the tryal? Heart-Martyrs ſhall be accepted, and Heart-Apoſtates ſhall be rejected, even as they that are actually ſuch.

3. In practice or execution, ſo as actually to let all go, whenever God doth call for it. Particularly,

1. To ſuffer the loſs of all, whenever it comes to be a caſe, that we muſt either ſuffer or ſin. Whoſo hath ſincerely choſen God, will chooſe affliction rather than iniquity. Elihu, Job. 36.21. would prove Job to be an Hypocrite, by this, that he had choſen iniquity rather than affliction; and if he could have made good the antecedent, that Job had made ſuch a choice, the conſequent would have been ſtrong againſt him.

It's true, every act of Sin, nay of ſinning deliberately, and that when the temptation to it is is not great, doth not certainly evidence us to be Hypocrites; the Lord be merciful to us all, if it were ſo: the beſt of men turn aſide too often, from God to Sin, even when we are not much tempted to it, by ſuffering. But however, this is the principle, that every one that is ſincere, propoſes to himſelf to live by, to ſuffer rather than to Sin, to loſe all that he hath, rather than loſe his integrity; and his ordinary care and endeavour is, that his practice be according to this principle.

2. To uſe all as God would have him. He that will not give an Alms, will much leſs give himſelf for a Sacrifice; he that cannot ſpare his bread to the Lord, how will he ſpare his life? He that p. 272beſtows and employs all that ever he hath, according as God by his ordinary providence, calls and appoints him, that layes up, and layes out, only according to Gods order, hath herein done that thing which will give him great ground of confidence, that he hath an heart, that will let go all whenever he is call'd to it.

The ſecond Mark.

2. An actual embracing of Chriſt, as he that ſhall bring us to God. 'Tis Chriſt alone that muſt bring us to that God whom we have choſen. 1 Pet. 3.18. Chriſt alſo hath once ſuffered for ſins, the juſt for the unjuſt, that he might bring us to God. Joh 14.6. I am the way, the truth and the life; no man cometh to the Father, but by me. And every one that cometh unto him, he will certainly bring to the Father.

Now for the trial of our ſincere embracing of Chriſt, I ſhall put it upon this one thing, our hearty conſent to Chriſt. Chriſtians are joyned to Chriſt in a marriage union, Hoſ. 2.19. and 'tis conſent that makes the Marriage. Conſent to Chriſt is our will to have him, and our willing Chriſt, is our taking and embracing him. Gen. 24.58. when Rebekah was ask'd the queſtion, Wilt thou go with this man? Wilt thou have Iſaac for thine Husband? She ſaid I will go; there's her conſent: and that's the condition upon which Chriſt becomes ours; whoſoever [will] let him take of the water of life freely.

p. 273Now our unfeigned conſent unto Chriſt, includes in it, and will be evidenced by,

Our approving of Chriſt.

Our accepting of Chriſt.

Our dedication and yielding our ſelves up to Chriſt.

Only I muſt tell you, there is one thing that is neceſſarily pre-required to this conſent; and that is, a diſtinct knowledge of Chriſt; a knowledge of his perſon, who, and what manner of perſon he is; a knowledge of his proper place, in which he ſtands, and his proper work that he is to do, in order to the bringing us to God; as in general, that he is the Mediator betwixt God and Man; in particular, that he is our Prophet and Teacher, ſent to us from God, to ſhew us the path of life; that he is our Prieſt and Sacrifice, that he is our King and Ruler. A knowledge of the conditions that he impoſes, and the Laws he gives to them that will be his Diſciples, and that expect ſalvation by him; as, to believe and obey the Goſpel, to repent and be converted. Theſe things muſt be firſt diſtinctly known, otherwiſe in conſenting to Chriſt, we do we know not what, we ſubſcribe to a blank. Our cloſe with Chriſt muſt be an underſtanding cloſe, otherwiſe it ſignifies nothing.

This being premiſed, I ſhall now ſhew;

1. That our conſent to Chriſt notes, our approving and good liking of Chriſt. Therefore we read, that Peter in his Preaching Chriſt to the Jews, that he might Preach them to Chriſt; endeavours p. 274firſt, to gain their approbation of him; and that he might be approved of them, he tells them, that he was approved of God, Act. 2.22. Ye men of Iſrael, here theſe words, Jeſus of Nazareth, a man approved of God among you, by ſigns and miracles. If he could not have aſſured them, of Gods approbation of him, there had been little hope of gaining their approbation; and if he had not their approbation, there had been no hope of their acceptance. The ſame Apoſtle tells us, 1 Pet. 2.4. that he was diſallowed of men; and thoſe that diſallowed, deſpiſed and rejected him. He was to the Jews a ſtumbling block, and to the Greeks fooliſhneſs, 1 Cor. 1.23. But as for them that are called, they had other manner of thoughts of him; to them he is, Chriſt, the Power of God, and the Wiſdom of God. They might have been invited long enough, before they would have come, if they had not been firſt perſwaded that he is the Power and Wiſdom of God. Wilt thou conſent unto Chriſt? he muſt have thy approbation, or he can never have thy conſent.

There muſt be an approving and liking of his Perſon; of his perſonal excellencies, and worthineſs to be embraced. Men muſt be well ſatisfied, both of his ſufficiency, that he is able to ſave to the uttermoſt, thoſe that come to God by him; and of his faithfulneſs, that he will do it. He that is not ſatisfied, that 'tis ſafe venturing upon Chriſt, will never be perſwaded to it.

There muſt be an approving and good liking of his whole way of Salvation; of all that he hath p. 275done, of all that he hath ſuffered, of all that he demands and requires in order hereto. And as they muſt be able to ſay, He hath done all things well; ſo muſt they ſay alſo concerning what he requires, Good is the Word of the Lord. What doth the Lord require? will he be truſted? will he be loved? will he be obeyed? will he have me for his ſervant? my eſtate, my time, my ſtrength, my body, my ſoul, to be all at his Service? Good is the Word of the Lord, it is but right it ſhould be ſo, it's beſt thus to be his.

2. Our conſent to Chriſt, notes our accepting him. Approving is not all, he may be approved and yet rejected, video meliora probo que &c. there are who approve the things that are excellent, and yet will not embrace them, Rom. 2.18. there muſt be an accepting of Chriſt, as well as an approving. There is

An aſſent to a Propoſition, and

A conſent to a Propoſal.

1. There is an aſſent to a Propoſition. As to inſtance in that of the Apoſtle, 1 Tim. 1.15. Chriſt came into the world to ſave Sinners. There may be an aſſent to this, that this is a true ſaying, and worthy of all acceptation, which is ſhort of accepting. 'Tis one thing to ſay, I believe and am perſwaded in my heart, that Chriſt is a Saviour of Sinners, and is worthy of all acceptation, and another thing to ſay, I accept him.

p. 2762. There is a conſent to a Propoſal. Chriſt is not only declared in the Goſpel to be the Saviour of Sinners, that choſen one, that mighty one, upon whom their help is laid, but there is an offer made, of this Jeſus unto Sinners, who are all invited to look unto him, to come unto him and be ſaved, Matth. 11.28. and alſo aſſured, that whoſoever come unto him, and believe in him, ſhall not be confounded, 1 Pet. 2.6.

In the Preaching the Goſpel, the Lord not only gives us this record concerning his Son, that in him is Eternal life, and that he that hath the Son, hath life, 1 Joh. 5.11, 12. but withall makes this propoſal to every Sinner, wilt thou have this Jeſus? ſhall this Saviour be thy Saviour? if thou wilt have him, thou ſhalt. Do not ſay now, ſure he is worth the having; if redemption from death, if everlaſting life, be worth the having, then Chriſt is worth the having; but ſay on, wilt thou have him? ſhall it be a match betwixt Chriſt and thy Soul? ſhall he be thine, and wilt thou be his? Does thine heart ſay, I will, I accept, I henceforth take him for mine own, and will truſt my ſelf with him; I put my life into his hands, here my Soul ſhall pitch. Upon this ſtone which is laid in Sion, will I adventure all? Does thine heart ſay to all this, I will? this is thy ſincere conſent to Chriſt, provided that there be.

3. A dedication, and giving up the Soul to Christ. The matter that is to be conſented to, is, not only that Chriſt be ours, but that we be his. Our conſent that he ſhould be ours, is our taking him, and our conſent that we ſhould be his, is p. 277our giving our ſelves to him. It is ſaid of the Macedonian Chriſtians, 2 Cor. 8.5. they gave themſelves to the Lord. This giving our ſelves to Chriſt, hath in it, the giving him

The right of us.

The poſſeſſion of us.

1. The giving him the right of us. He hath indeed a right to us already, whether we give our ſelves to him or no; he hath bought us, and paid for us, we are his by purchaſe, 1 Cor. 6.19, 20. Ye are not your own, ye are bought with a price. And yet though we be his already, he expects that we give our ſelves to him; he loves the claim by gift, above that, which comes only by purchaſe; and therefore he requires, Prov. 23.26. My Son give me thine heart. Thou may'ſt ſay, it is not mine to give; what have I to give to the Lord? All is his already, I am his, with all that I have. The Father hath given all to the Son, and he hath paid dear enough to purchaſe the Lordſhip of me. Well, though thou be his own already, canſt thou not ſay, Take me then, Lord take me as thine own? 'Tis more than rebellious Sinners will ſay, though they be his by right, yet they will rob him of his right, and hold back his own from him. They give themſelves away from Chriſt, to the Devil and to the World. They might ſay to theſe, when they demand, give me thine heart, it is not mine to give; but they will not ſay ſo here, but whether it be theirs or no, away they give it.

p. 278But Chriſt expects, that thou which haſt given away his right to another, haſt given thy ſelf to the world, and the luſts of thy fleſh; ſhouldſt fetch thy ſelf back again from theſe, and reſtore thy ſelf to him. And indeed our giving our ſelves to the Lord, is but our acknowledging his right to us, and our making reſtitution, our reſtoring to him his ſtollen goods. Go, carry home thine heart to him, and deliver it up; and when he ſayes to thee, it is not thine own, take the word from his mouth, true Lord, it is not mine own, it is thine, and here it is for thee, take it to thee; and till thou doſt this, he will none of thee. He will be thy Lord and thy Judge, whether thou wilt or no, but he will not be thy Saviour without thy conſent; thou ſhalt be his vaſſal, but canſt never count thy ſelf his Diſciple till thou paſs over thy ſelf to him, by thine own act and deed.

Sinner, thou ſayeſt that thou art Chriſt's, but how cameſt thou to be his? O! he hath redeemed and bought me, thou ſayeſt. But is this all? So he did Judas, he bought that Traytor, that ſold his Maſter; what, haſt thou no better claim to Chriſt, than that Son of perdition, and will this comfort thee? Conſider man, though Chriſt hath bought thee, haſt thou not gone under hand, and ſold thy ſelf away from him? haſt thou not let in Sin and the Devil into Chriſt's right, and wilt thou yet ſay, I am the Lords? the Devil will tell thee, thou art mine, the world will tell thee, thou art mine, and thine own Conſcience may tell thee, I fear 'tis too true, I am the Devil's indeed, I am the World's indeed, p. 279for I have given my ſelf to them, and I never yet fetch'd my ſelf back, and reſtor'd to Chriſt his right; which yet thou muſt do, before he will own thee for his Diſciple.

2. The giving him the poſſeſſion, and the uſe of us. Chriſtians are called the poſſeſſion of Chriſt, Epheſ. 1.14. the purchaſe and poſſeſſion, and 'tis we our ſelves that muſt put him into poſſeſſion. Therefore are we required, to yield up our ſelves to him, Rom. 6.13. to yield up our ſelves to the Spirit of Chriſt, that he may ſanctifie us, and fit us for our Maſters uſe, to yield up our ſelves to the authority and government of Chriſt, to be uſed and employed in his Service, Rom. 6.16. His ſervants ye are to whom ye obey. Thus to give our ſelves to Chriſt, is to give our ſelves to Chriſtianity; to give our ſelves to God, is to give our ſelves to the practice of Godlineſs; to be actually employed and uſed by the Lord, in all that he hath for us to do.

Chriſt, thou ſayeſt, hath the right of thee, but who hath the poſſeſſion of thee? Thou haſt given thy ſelf to Chriſt, but haſt thou given thy ſelf to Chriſtianity? thou calleſt thy ſelf his Servant, but doſt thou obey him as his Servant? art thou given to the works of Chriſt, given to Praying, given to Hearing, given to Holineſs? he hath thy name, but who hath the uſe of thee? to him thou haſt devoted thy ſelf, but by whom art thou employed? thou haſt parts, thou haſt ſtrength, thou haſt an eſtate, thou haſt time, but upon whom, or upon what, are all theſe actually beſtowed? wilt thou ſay, thou haſt given thy ſelf to Chriſt, when the Devil hath ſtill the poſſeſſion, p. 280or the world and thy fleſh have ſtill the uſe of thee, and of all that thou haſt? Doſt thou ſerve this world, and walk after the fleſh, and yet wilt comfort thy ſelf with this, that thou haſt given thy ſelf to Chriſt?

Brethren, there may be a damnable miſtake here, and you that are profeſſors, look to it, that none of you be thus miſtaken, to your everlaſting ruine. It may be, thou haſt ſometimes gone into thy cloſet, and there falling upon thy knees, haſt ſaid, poſſibly with ſome affection, Lord I am thine, I here give my ſelf to thee, Body and Soul, and all that I have, to be thine for ever; and when thou haſt thus done, away thou goeſt, rejoycing and comforted. But ſhortly after, the ſence of this tranſaction is worne off, and the power of it utterly loſt, and about the world thou goeſt as aforetime, walking at the ſame vain, carnal and careleſs rate, as thou wert us'd to do. What doſt thou think of ſuch a dedication? Haſt thou ſincerely dedicated thy ſelf to Chriſt, when thou ſuffereſt ſin and the world ſtill to have the poſſeſſion, and the uſe of thee? Art thou ſincerely given to Chriſt, when thou art not given to Chriſtianity? art thou given to Chriſtianity, who art ſtill ſo given to thy fleſh, given to thy will, given to thine appetite, given to pleaſure, and eaſe, and idleneſs? Truſt not to any cloſet-Tranſactions, how ſolemn or affectionate ſoever they be, that have not ſo much power as to bring thee in, and deliver thee up, and actually engage thee in the Service of him, to whom thou haſt thus paſſed thy ſelf over. But of this p. 281indeed, it is moſt proper to ſpeak, in the next mark.

The third Mark.

3. A giving up our ſelves to the practice of a Godly life.

That a Godly life is neceſſary, to prove the ſincerity of our choice of God, and our cloſe with Chriſt, is ſufficiently evident from what hath been ſaid in the two former marks; now it remains, that I add ſomething for farther trial, whether the life which we live be indeed a Godly life.

I have ſpoken to this, in the third mark of the truth of Grace which I have given in my Vindiciae pietatis, to which I muſt refer you, and ſhall now only add,

That he that lives a ſincere Godly life, hath ſuch a ſtanding care, to pleaſe God in all things, that he reſolves and endeavours,

1. Not to allow himſelf in any known ſin.

2. Not to allow himſelf in the neglect of any known duty.

1. He that lives a ſincere Godly life, makes it his care and endeavour never to allow himſelf in any known ſin. Rom. 7.15. the evil that I do, I allow not.

Now there may be a double allowance of ſin,

1. Poſitive, when we have ſuch a luſt after any iniquity, that our hearts, not being able to bear a reſtraint, do give themſelves a toleration for it.

p. 2822. Interpretative, when we commit or live in any known ſin, and connive at our ſelves in it; and though we do not peremptorily reſolve, for continuing this liberty for it, yet neither do we reſolve againſt it. Non-reſolution againſt ſin is the door left open to it; when we do not hate nor reſiſt it, when we pray not, watch not, ſtrive not againſt it. It may be we wiſh in the general, that we could overcome, and avoid every iniquity, and are content that God ſhould effectually reſtrain us by his grace, ſo it be, without putting us to the trouble and labour of laying any painful reſtraint upon our ſelves; yet when any particular ſins come, and we are tempted to them, they find the door left open to them, we wink at them, and ſwallow them down; even this muſt be interpreted an allowance of them. He that ſees the Thief at the door, though he do not ſay, pray come in, yet if he ſhut not the door againſt him, is acceſſary to his own Robberie. It is a vain thing for thee to ſay, the evil which I do I allow not, when thou do'ſt nothing to withſtand it. If thou wilt not reſiſt, thou do'ſt thereby invite the tempter and his temptations.

Grace, in the nature of it, is an enemy againſt Sin. Theſe two are contrary, Gal. 5.17. and though it be too weak wholly to overcome, yet will it make oppoſition againſt it. It's true, that actual allowance, eſpecially of ſome leſſer ſin, is not utterly inconſiſtent with the truth of grace, in this our imperfect ſtate; but he that reſolves not to watch againſt, to ſtrive againſt every ſin, that hath any ſtanding reſerve of a liberty for any one (in this thing the Lord pardon p. 283me) how dwelleth the grace of God in him?

Mens allowing themſelves thus in any ſin, is an argument that they are in a league with ſin; and he that is in a league with any ſin, his heart is not right with God. Our engaging our ſelves to the Lord, doth neceſſarily include in it our breaking with ſin; and our walking in friendſhip with God, is our living in the defiance of Sin. Haſt thou friendſhip with Sin? where is then thy friendſhip with God? Do'ſt thou ſay thou haſt not friendſhip with Sin, nor art in any league with it? how is it then, that it hath ſuch free acceſs to thee? Conſider it well, didſt thou maintain in thine heart, an enmity againſt ſin, thou would'ſt take more heed, how thou gaveſt it entertainment: Wilt thou open thy boſom to a viper? would'ſt thou ſpread forth thine arms to a Serpent? ſure thou art of kin to theſe venomous beaſts, or thou would'ſt never allow them ſuch freedom with thee. It is at leaſt a ſhrewd ſuſpition that thou art of the ſeed of the Serpent, or thou would'ſt never take into thy boſome theſe young Serpents, thy luſts to be thy play-mates. And if thus thou do'ſt, and thine heart will not hear of being totally ſhut of its liberty with them, the caſe is then plain, thou art in ſuch a league with ſin, as will conclude thee out of Covenant with God.

2. He that lives a Godly life, doth heartily reſolve and endeavour, never to allow himſelf in the neglect of any known duty.

By duties I mean, not only thoſe ſpecial acts of worſhip, Prayer, Hearing, &c. but all acts p. 284of obedience to the will of God; both thoſe more general and complexe Duties, of working out our ſalvation, of walking as becometh the Goſpel, of making ſure our Calling and Election, &c. and every particular duty comprehended under theſe; thoſe which have a more immediate reſpect to God, our living in the faith, fear, and love of the Lord; thoſe alſo which have an immediate reſpect to our ſelves: our living ſoberly, temperately, in patience, &c. and thoſe which reſpect others: doing good to all men, admoniſhing, reproving, comforting, ſhewing mercy, &c. as there is occaſion, and we have opportunity. As we are Chriſtians, we are indebted to others, to our Families, to our Neighbours, to our Friends, and to our Enemies. I inſtance in all theſe, in ſpecial, in ſecond-table Duties, both becauſe there can be no proof made of the uprightneſs of our converſations, without looking into particulars, and becauſe there are many profeſſors who pretend to great heights in the matters of the firſt table, who in ſecond-table duties, are ſadly remiſs and negligent. Even theſe latter, are ſo eſſential to true Godlineſs, that whatever proofs we ſeem to have of our ſincerity, our neglects of theſe, eſpecially our allowed neglects will call all into queſtion.

Thoſe that will live Godly in Chriſt Jeſus, muſt live in all good Conſcience towards God, and towards men alſo. God will have his people to ſtand compleat in his whole will; that they may herein both approve themſelves in his ſight, and alſo ſhew forth his vertues before men, ſo that the world may ſee that the ſpirit of p. 285Chriſtianity is not a fanatick and feeble thing, but hath a power in it to make a viſible and univerſal change, in the manners and wayes of thoſe that are poſſeſſed with it, that Chriſtians may appear to be the mercy, and the bleſſings, and the beauty of the world. That Countries may ſee, that Families may ſee that it is a mercy that there are ſome Godly ones among them; that the unbelieving Wife may ſee, that it is a mercy to have a believing Husband; that Grace hath made him better natur'd, more loving, more gentle, more tender of her good; that the unbelieving Husband may ſee, what a bleſſing it is to him to have a believing wife, that grace hath made her both a better woman, and a better Wife; more meek, more patient, more careful to pleaſe her Husband; that the unbelieving Families or perſons may find that it is a comfort and advantage to them to have ſo good a Maſter, to live by ſo good a neighbour, that pities them, that prays for them, and even Preaches to them, by his holy life and good example.

To be profeſſors of Chriſtianity, and yet to be all one in our converſations towards others, as quarrelſome, as contentious, as unmerciful, as unſavoury and unuſeful as thoſe that pretend to no Religion; to have thoſe about us to ſay, if there be grace in them, 'tis all one as to us, as if there were none; it had been all one for me, if my Father, or my Maſter, or my Husband, or my Wife, or my Neighbour had never medled with any thing of Religion; he is the ſame man, ſhe is the ſame woman, as proud, as pettiſh, as unkind, as unmerciful, as negligent of my good, p. 286that it could not have been worſe with me, if there had been no ſuch thing as Religion in them. What do'ſt thou think of all the Godlineſs thou haſt, if thou give occaſion to have it thus ſaid of thee?

Well all theſe particulars, and every other thing required in the Word of God, I underſtand by duties.

Now this is a man of a Godly life; he who having choſen God, and embraced Chriſt Jeſus the Lord, doth ſet his heart in all things to walk uprightly according to the truth of the Goſpel, without allowing himſelf in the neglect of any thing, that he knows pro hic & nunc to be his duty; whoſe prayer it is, Hide not thy Commandements from me, whoſe ſtudy it is, to know the whole will of God, and whoſe endeavour it is to walk in all the Commandements of God blameleſs; this is a man of a Godly life. This is according to the plain intent and meaning of his covenant with God, and this is his faithfulneſs in the covenant. Then ſhall I not be aſhamed, when I have reſpect unto all thy Commandements. [Then ſhall I not be aſhamed] that is, then ſhall I be upright in the way, and have boldneſs both before God and Men, [when I ſhall have reſpect] that is when it is in mine heart, to do thy whole will, without giving my ſelf leave, to turn aſide, either to the right hand or the left.

He that Lives in the neglect of the acts of worſhip, that prayes not, and hears not, he that neglects the general duties, that ſets not himſelf to ſeek the Kingdom of God, to work out his own Salvation, to walk as becometh the p. 287Goſpel, but takes up with a careleſs, carnal, worldly, ſloathful life; whether he finds he allows himſelf in theſe great neglects, or thinks he does not, though his heart ſmites him, and will not ſuffer him to be quiet, or go out with ſuch a life in peace, the very neglect, or not engaging in theſe great and moſt neceſſary duties, does prove him an ungodly man; and 'twill not help this man to ſay, I allow not my ſelf in theſe neglects, for where-ever there is grace, there will be praying, and hearing, and ſomething done towards the working out our Salvation. 'T will never be found any man's godlineſs, that he allows not himſelf to live thus ungodlily, when yet he does it. Though he gives not himſelf a deliberate toleration, if yet his heart take leave, to live thus without God in the world, his wayes will betray him, whoſe and what he is.

Yea and thoſe, that do ſomething in thoſe great and general duties; yet if they allow themſelves in the neglect of any particular duties, that they know to be ſuch, in the neglect of Righteouſneſs, in the neglect of Mercy, in the neglect of their Families, and the duties they owe to them, in the neglect of Neighbour or Strangers, and the duties they owe to them, and can wink at, and diſpenſe with themſelves herein, ſuch men can never prove but their Religion is vain.

Art thou a Godly man, who art an unrighteous and unmerciful man? Art thou a good Chriſtian, who art no good Husband? Art thou a good Woman, who art an evil Wife? Art thou a good Man, who art a bad Neighbour, and giveſt p. 288thy ſelf leave to be ſo? Art thou a Godly man, whom halting after the Lord, muſt ſerve thee inſtead of walking with God? Art thou a follower of Chriſt, who wilt have him abate thee ſome of his demands, abate thee truth, abate thee mercy, abate thee ſelf-denyal, or if he will not abate it to thee, any thing that thou likeſt not, thou wilt abate it to him? Is this to be undefiled, or entire in the way of the Lord? will God call that uprightneſs, which cannot be called integrity? and that ſure cannot be counted integrity, which adviſedly leaves out any one of the Commandements of God.

But now he that gives himſelf to Prayer, Hearing, and praiſing the Lord, who makes it the ſcope and buſineſs of his life, to pleaſe God, and make ſure for eternity, ſtudying and endeavouring to approve himſelf in every thing, to him who ſearcheth the heart and tryeth the reins, and to keep himſelf unſpotted of the world, this is a Godly man, this is Religion indeed.

Though through infirmity, in many things he fall ſhort; he prayes, but is ſick of his praying, he hears, but is aſham'd to think how he hears; his Spirit is ſo often clouded and clog'd with corruptions and infirmities, that he can feel no life, nor take any comfort in any thing he does; though by the power of corruption and temptation, he be at times put beſides praying, and other duties, and be ſometimes found in the field, when he ſhould have been in his Cloſet, in the Market, when he ſhould have been at Church; though he find his heart too often, running off from his work, p. 289and ſlinking away after his earthly buſineſſes, and gaines; and the vigorous proſecution of his deſign for heaven, be ſometimes intermitted; though he ſometimes fail in the ruling of his ſpirit: in the governing of his thoughts and paſſions, and hereupon be ſurpriſed, by fits of pride, or of anger or impatience, (the more it is thus, the more doubtful will he unavoidably be, touching his ſtate: and therefore dread to let thy luſts get head, or take incouragement from their word) yet if the bent of his heart and his courſe be towards the Lord, and his intention and indeavour, be to fulfil after him, not indulging but judging himſelf, for all his failings, and ſtriving within himſelf, to ſtand compleat in all the will of God, this man is a godly man: and becauſe he will not pardon himſelf, God will certainly pardon, and overlook all his infirmities and failings, and graciouſly accept him in Chriſt Jeſus, to whom be glory for ever, amen.

Now brethren, to gather up all that hath been ſaid, (for I would not have you to try by one, but by all three marks laid down) and ſo to bring this trial to an iſſue. That ſoul that hath deliberately, and abſolutely choſen the Lord for his portion, reſolving to ſtand to his choice, and not to change for ever, that makes it the buſineſs of his life, to purſue his choice, and counts it the onelyonly happineſs of his life to ſerve and enjoy that God whom he hath choſen; and for his ſake is willing to ſuffer the loſſe of all things; that ſo heartily approves of Chriſt, and his Goſpel, that he accepts, and adventures his ſoul, and his hopes, upon him alone; that hath ſo dedicated p. 290himſelf, and given up, both the right and the poſſeſſion of himſelf to him, that he accounts himſelf no longer his own, but is a ſervant and follower of Chriſt in righteouſneſs and holineſs of life, heartily reſolving and endeavouring, never to allow himſelf in any known ſin, nor in the neglect of any known duty; though his weakneſſes be great, his falls and failings be many, this man is beyond all queſtion, a ſincere godly man.

Doeſt thou yet fear, whether thou be the man? let that fear, ſet thee a ſearching once and once again; let it follow thee into thine heart, and through all thy wayes; let it lay thee in the ballance, and compare thee with this pourtraicture of a godly man, which is now ſet before thee; if this will not ſerve to quiet and ſatisfie thee, I know no more to ſay to thee, but that thou diligently ſet thy ſelf, by increaſing in the grace of God, and outgrowing thy ſinful weakneſſes and failings, to outgrow thy fears and thy doubts.

And when at length thou art come to a clear judgment, that this is thy caſe, then, Son be of good comfort thy ſins are forgiven thee; if God have ever a child, if there be ever an heir of the Kingdom of heaven in the world, thou art one. If thou be not miſtaken in thy ſelf, but this be a true character of thee, I am miſtaken in the Goſpel, if, thou be not a Godly and a bleſſed man. Thou haſt ſincerely choſen the Lord, and that's a ſure ſign that he hath choſen thee, John 15.16. Thou art ſincerely come unto Chriſt, and therefore he will in no wiſe caſt thee out, John 6.37. Thou ordereſt thy converſation aright, and p. 291therefore, to thee will he ſhew the Salvation of God, Pſal. 50.23. Thou ſhalt ſee the good of his choſen, and rejoyce with the joy of his people, and glory with his inheritance.

And now methinks, there ſhould be a particoloured face, upon this mixed company, ſome of you methinks, ſhould have the joy of the Lord in your countenances, and his praiſes in your lips. What, hath the Almighty brought me hitherto? hath he indeed taken me for his own, and mark'd me up for life? hath he given me an heart to pitch upon him, and to accept of his ſon, and thereby witneſſed that I am accepted of him? Is this his very Image which is to be ſeen upon mine heart and life, and may I now ſay with boldneſs, I am my beloveds and my beloved is mine? bleſſe the Lord O my ſoul, and all that is within me, bleſſe his holy name.

Others methinks, ſhould be ſighing and ſhaking for fear. Theſe are the bleſſed of the Lord, but O in what caſe am I? wo is me, if none be the Lords but thoſe that have thus choſen him for theirs; if none be the redeemed ones of Chriſt, but thoſe that are his followers in holineſs, and righteouſneſs, O I dread to think, whoſe I am! Have I choſen the Lord? am I a follower of Chriſt? woe woe is me, 'tis too evident that I have choſen earth and vanity and am a follower after lies. Ah wretch that I am, are all my hopes, is all my confidence now at laſt come to this?

Sinner, how is it that thy ſoul is not yet in ſackcloth and aſhes, that trembling and aſtoniſhment hath not taken hold of thee? Art thou yet p. 292in quiet, art thou yet at eaſe? Is it nothing to thee, to ſee thy ſelf without Chriſt, and without God in the world? or canſt thou wink ſo faſt, that thou canſt not yet ſee that this is thy very caſe? ſure thou haſt loſt either thine eyes, or thine heart, if thy fears are not yet fallen upon thee.

As for you O beloved, whom theſe markes have proved to be the Lord's, Rejoyce in the Lord ye righteous, and again I ſay rejoyce; and ſtudy to confirm and eſtabliſh your hearts in the joy of the Lord, by walking worthy of that grace wherein you ſtand.

And thus I have diſpatched the firſt branch, of the firſt direction. Search what good there is in you, or whether there be the grace of God in truth in your hearts.

2. Search what evils there are found in you. You that have made a through proof of the grace of God in you, by what hath been already ſaid, this part of the direction which yet remaines, is intended, as to you, to humble you under, and make you more watchful againſt thoſe evils which yet remain.

But its chiefly intended to that ſort of profeſſors, who having but ſlightly ſearch'd themſelvs, have gotten up to a confidence, that they are the children of God.

In order to your making a further diſcovery of your ſelves, beſides what hath been already hinted to the ſame purpoſe, let me adviſe you to ſearch yet deeper, what ſins and corruptions there may be found in you, you hope there is the p. 293good ſeed ſown, but what tares are there to be found in you? Some tares will be found in the beſt fields, ſome weeds will remain in the beſt gardens; but ſearch if there be no ranke-weeds, ſuch as uſe not to be found in the garden of the Lord, whether there be no groſſe, nor reigning ſins with any of you; or if any ſuch be, whether they be ſuffered to grow and get head, and overtop, and choke thoſe hopeful blades, when ever they appear, is your hand upon them to pluck them up, or your foot upon them to tread them down: Deal faithfully, and paſſe through all your fields, mark and obſerve your ways, and ſee what you can find.

Or if your life be clearer than it hath been, and you find not much above ground, ſearch what's under ground, dig down to the roots; deſcend into your hearts, and when you go down into theſe deeps, go down trembling, to think what you may find there, though you have waſht your face, and wip'd your mouth, and cleanſed your hands, yet fear what you may find below. Men that go down into the bottom of a deep Well, or into ſome dark vault, or cavern of the earth, they go down trembling, there may be toads or ſnakes, Jym and Ohim may dwell there; and you alſo know not, what you may find in your deeps. Tremble as you go down in ſearch after the evils of your hearts. If there be no oaths nor lyes, no murthers, or adulteries, in your lives, yet there may be whole neſts of them, in your hearts. See if there be no Images of Jealouſie ſet up there, before which all within you fall down and worſhip; if there be not another p. 294God within, beſides him that hath gotten the name without. Search narrowly, from room to room, from corner to corner, it may be you may find ſuch evils, as may amaze and aſtoniſh you.

If the Lord ſhould lead you through your hearts, as once he led the prophet, Ezek. 8.5. &c. from place to place, and firſt ſhewed him the Image of jealouſie, and then by an hole through a wall, and a door, led him further, where he ſaw every form of creeping things, and abominable beaſts, & all the Idols of the houſe of Iſrael pourtrayed upon the wall, and the ancients of Iſrael worſhiping them; and leading him yet further, he ſaw more and more, and greater abominations than theſe. If you ſhould thus go in ſearch through your hearts, God knows, what abominations you might find, which yet you have not diſcovered nor ſuſpected. It may be, you may find the world ſitting upon the throne within you; and if there be not the form of every creeping thing, yet all the beasts of the field, your horſes and your oxen and your Sheep, may be pourtrayed and engraven upon your hearts, theſe temples of the Lord, may be made ſtables, and ſtalls, and folds, and barnes, where your cattel and your corn may be lodg'd and laid up; nay poſſibly you may find them dunghils, full of Toads and Adders; lyes and adulteries, and all manner of unclean luſts may be breeding in them. Or If you find nothing elſe, ſee if that Image of Jealouſie [Self] be not found behind the curtain, ſitting upon the throne of God, with a crown of pride upon its head, and p. 295all within you, even your very religion, doing homage to it, and being made its ſervants.

Friends, you little think what an inſide you may have, whatever your outſide be. Dig through the wall, look through the hole, and enter by the door, and ſearch with trembling, leſt, where you hope to find Chriſt and the ſpirit of grace, you ſhould find the unclean ſpirit with his abominations.

There have been many in the world, who have been taken for ſincere converts, yea, and eminent Chriſtians, in whom the divel hath ſeem'd to be ſlain at the firſt ſhot, the old man hath ſeem'd to be knock'd down, at the firſt blow; and all on a ſudden there hath appeared a ſpring tide of holy joyes and heavenly affections, and their ſouls have been, as it were caught up into the third heaven, aſſoon as they have gotten their heads up out of the mud and mire; and yet after awhile, the old man gets heart again, and thoſe luſts which had been layd aſleep for the time, have riſen, up and gotten head again, and that filthy fountain, which was thought to have been quite drained, and damm'd up, hath broken its bay, and caſt out as great a floud of iniquities as ever there was before.

O fear, leſt it ſhould be thus with thee, leſt whatever there be at top, there be that lying at the bottom, which may undo thee for ever: leſt ſin and the divel be onelyonly laid aſleep, but not ſlain; leſt, though the enemy be beaten out of the field, he be but only beaten into his hold, where he ſtill fortifies himſelf. And be ſure though he ſhould have loſt his outworks, yet whileſt he p. 296makes good the ſtrong hold, though the channels be ſwept and cleanſed, yet if the ſink be choked up with mud and filth; though the iſſues of the Apoſtumes be ſtop'd and dried, yet if the bag and core be not gotten out; though thou haſt quite another face, and ſeemeſt quite another man than heretofore, though every one that ſees thee rejoyces in the change that's made upon thee, and with the greateſt confidence proclaims the, A convert, a diſciple, an Iſraelite indeed, and thou bleſſeſt thy ſelf in thine own heart, ſaying, Now I have peace yet is there that within, which will break down all thy hopes, and make thy friends aſhamed of their joyes they once had over thee. Fear leſt this ſhould be thy caſe, and get thee down into thine heart, and ſearch yet again, whether it be or no.

Brethren, I would not check the leaſt buds of the ſpring, I would not nip the firſt bloſſomings, towards true grace & peace; I would cheriſh the leaſt of the new creatures of God, from the firſt ſpringing of the babe in the womb; O that every ſoul among you, were come ſo far onward, as the little ones among you. God forbid, that any of you ſhould be diſcouraged or frighted back, by your being put in fear, that you are not yet come home. But however, he that is gotten up to a confidence, that the work is done, that he hath the ſeed of God, and the life of God within him, let him ſearch if there be not ſuch hidden wickedneſſes within him, which he never minded, nor thought on, that may give him juſt ground to fear, and in fear to put it again to the p. 297queſtion, whether his eſtate be ſo good, and ſo ſure as he concluded it.