The Dead Saint Speaking to Saints and Sinners Living, Treatise 5

The Dead Saint Speaking to Saints and Sinners Living · Treatise 5

p. 261A TREATISE OF HYPOCRISY.

ISAIAH 58.2.

Yet they ſeek mee daily, and delight to know my wayes, as a Nation, that did Righteouſneſs, and forſook not the ordinance of their God. They ask of mee the Ordinances of Juſtice; they delight in approaching to God.

A TEXT, which I may tremble to read, and you to hear. Well may wee ask that queſtion, — Lord, who is it then that ſhall bee ſaved?

Is it poſſible to do thus much, and yet miſs of Heaven? Lord, who is it then, that ſhall bee ſaved?

The whole World may bee divided into four ranks of men.

1. Some, that are in the Church viſible, but not of the Church inviſible.

2. Some, that are of the Church, but not in the Church.

3. Some, that are both in the Church, and of the Church.

4. Some, neither in, nor of the Church.

Some, that have both right to, and poſſeſſion of this great priviledge.

Some, that have poſſeſſion, but not right.

Some, that have right, but not poſſeſſion.

p. 262Some, neither poſſeſſion, nor right.

But yet to come nearer. Thoſe that are within the pale of the Church, and ſo within the bounds of Gods call, wee may rank into theſe three orders of men.

1. Some, who are Atheistical and prophane. Such as will do nothing for Heaven: as Gallio. — They care for none of theſe things, Act. 18.17.

2. Some, who are Hypocritical and unſound. That will do ſomething, but as good as nothing.

3. Some, who are ſincere and upright. Who will come up to Gods price, and walk throughly in all the wayes of God.

But wee ſhall yet draw them into a narrower compaſs, viz.

Thoſe, who are pretenders to Heaven. Of which there are but two ſorts of people in the World. For wee will caſt out the Atheiſt, the Worldling, the prophane Perſon, the Drunkard, the Swearer. Theſe are men, upon whoſe forehead you may read, They are going to Hell. There are then but two ſorts, which are pretenders for Heaven.

1. The firſt is, the Formal Chriſtian.

2. The ſecond is, the Upright and Sincere.

1. The firſt, Hee will do ſomething for Heaven: hee will bid much for Heaven: hee will walk in the round of duty: hee looks to the matter, but neglects the manner.

2. The ſecond, hee will come up to the price; hee will do all Gods commands; looking to the Manner, as well as to the Matter.

The one, hee will give God the carkaſs and body of duty. The other, hee will give God the life and ſpirit of duty.

Of the firſt ſort wee have ſome in the Text, who went high, to fall ſhort of Heaven at laſt. Surely, if wee but read the words, and if God had not ſaid, they had been unſound; wee ſhould have judged them of the beſt of men.

Do but caſt your eyes upon the Text, and read over the particulars.

1. They ſeek God,] and not for a time only, in a ſtorm, in trouble; as many will do. Beleeve mee, they go further. They ſeek mee daily. They had their morning and evening Prayers.

2. They delight to know my wayes.

1. They knew the wayes of God.

2. They delighted to know his wayes; which is equivalent to this; they did not only know the wayes of God, but deſired to know the wayes of God; and for ought I know, might have ſome kinde of delight in the knowledge of his wayes.

3. As a Nation that did Righteouſneſs, and forſook not the Ordinances of their God.] That is, if you looked upon them, they would ſeem to bee as holy a people, as any I have in the World. There is none who would judge otherwiſe of them by any outward appearance, but that they were as holy, as ſincere, as any in p. 263the World. Though they were not a Nation that did Righteouſneſs, yet they appeared to bee ſo: They were as a Nation, that did Righteouſneſs; not only as a Nation, who heard, who knew, who ſpake Righteouſneſs; but as a Nation that did Righteouſneſs. They appeared to the judgement of the World to bee as exact as the choiceſt Saints, which God had in the World.

4. They ask of God the Ordinances of Juſtice.] They deſire and pray that God would inform them in the wayes of Juſtice; how they ſhould bee governed and ruled in the World: a people which hath reſpect to their civil Laws and Government, pretending to deſire Gods Warrant, Gods Direction, Gods Rule in all things; As if they would do nothing, even in their civil Affairs, without Gods ſpecial Warrant and Direction.

5. They take delight in approaching to God.] Than which, how can wee have an higher expreſſion? What? do they approach to God? and daily approach to God, as you ſee in the beginning? And do they delight in approaching to God? do they delight in hearing? do they delight in praying? do they delight in approaching to God, in his Ordinances? Here was a ſtupendious height, What can wee ſay more? how can wee go any higher▪ Here wee may ſtand and tremble; ſtand and bee aſtoniſhed; ſtand and bee amazed. Lord, who is hee that ſhall bee ſaved!

May men do thus much, and yet fall ſhort of Heaven? what will become of thee, that doſt nothing? what will become of thee, thou Drunkard? what will become of thee, thou Swearer? thou prophane Perſon? Worldling? if it bee thus with the green Tree, what will become of the dry Tree? if it bee thus with them that appear to bee good, what will become of them that appear to bee evil?

Thus you ſee the aſtoniſhing height, which yet an unſound ſpirit may reach unto. How much may bee done by a man, and yet bee unſound here, and fall ſhort of Heaven hereafter!

So that now I ſhall trouble you, but with one Doctrin. (And I beleeve, before I have done it, it will trouble you.) And that ſhall bee from the general, the whole body of the Text together; and it is this.

Doct. It is poſsible for a man, to do much in the wayes of God; even to abound in all outward Performances, and yet bee falſe at the heart; and yet have an unſound ſpirit here, and miſs of Heaven hereafter.

This Doctrin you ſee the Text ſpeaks plainly. To this I will adde but one Inſtance more, which may prove the whole Doctrin; and that you have, Matth. 19.16. to 23. You read there of ones comming to Christ. A young man, a rich man, one, who had great Poſſeſsions, and a Ruler too, as Luke expreſſeth it, Luk. 18.18. All which was rare. A young man! a rich man! a Ruler to come to Chriſt! you ſhall read there his buſineſs alſo. Hee came, not to tempt him, Non animo tentantis, ſed voto diſcentisto inſnare him, aothers did: but to learn, and be inſtructed by him. And p. 264the thing hee deſires to bee inſtructed in, is not ſome frivolous trifling matter, which others came to Chriſt withall. But that which was the matter of his inquiry, was a matter of eternal concernment. viz. What hee might do, that hee might bee ſaved; that hee might inherit everlasting life. Here was ſomething here in this. A young man; a rich man; a Ruler, to come to Chriſt with deſire to bee inſtructed, how hee ſhould come to eternal life.

You ſhall now hear Chriſts anſwer, verſ. 17.— If thou wilt enter into life, keep the Commandements. There was ſome ſpecial reaſon, why Chriſt makes him ſuch an anſwer? for in Joh. 6.28, 29. Chriſt anſwers the ſame queſtion in another manner.

Quaerebat opera, & Chriſtus oſtendit mandata.But Chriſt did here conſider the quality of the Perſon, who demanded. Hee was a Work-monger, and Chriſt puts him to working. Chriſt gave him Phyſick ſutable to his diſtemper. Chriſt puts him to the Commandements, that hee might convince him, in that, to bee imperfect, wherein hee thought himſelf to bee perfect; and would make that his foil, which hee thought to bee his greateſt glory.

Well, Chriſt having put him upon the Commandements, the young man demands, which of the Commandements; as if hee had ſaid; — There is none of them, but I have already done.

Chriſt you ſee puts him to the Moral Law. Seeing hee will have Heaven and bee juſtified by Moſes; Moſes ſhall bee his Judge; and there rehearſeth diverſe Precepts of the ſecond Table.

The young man, you ſee makes anſwer in verſ. 20. — All theſe things have I kept from my youth; what lack I yet? Haſt thou any more to command? Is there any more to bee done?

This was now much, hee ſaid. If wee may beleeve him.

1. Hee obeyed. Hee was not only one, who did know the Commandements; but one who kept the Commandements.

2. Hee obeyed univerſally: not ſome, but all. — All theſe things have I kept.]

3. Hee had obeyed conſtantly. — All theſe things have I kept from my youth.

And ſure there was much of truth in what hee ſaid. For it is ſaid upon this — Chriſt looked upon him, and loved him, as Mark relates, Mark 10.21.

No queſtion hee had obeyed the letter of the command: there was none could detect him, but Christ; however, hee failed in the Spirit of the command.

Hee did not break them in the outward action, though hee did not keep them in the inward affection.

And yet for all this, this man was unſound, as hee diſcovers himſelf to bee afterward: for all this, this man fell ſhort of Heaven.

And yet alas! How far doth this man excel a thouſand of us?

So that you ſee, the Doctrin plain in the groſs, in the bulk, ſcil. That it is poſsible for a man to do much in the wayes of God, and yet to be p. 265unſound at heart: to abound in all outward Performances, and yet to miſs of Heaven in the end.

But wee'l come to clear it to you, in the Particulars. And wee will follow this Method; in theſe four Particulars.

1. Wee will clear it to you in diverſe inſtances from the word, that it is poſsible ſo to do.

2. Wee will ſhew how this may ſtand both

1. With Gods ends.

2. With Satans ends.

3. With mans own ends, To do much, to abound in duty, and yet not to bee ſincere.

3. Wee will ſhew you the grounds, whence it ariſeth, that a corrupt heart may abound in all outward Performances.

4. Wee'l ſhew you where the fault is; how it comes to paſs; that all this may bee done, and yet the heart ſtill remain unſound.

In which I ſhall deſire, that they who are men and women of tender ſpirits, would not preſently make concluſions againſt themſelves; and by ſo doing, gratifie Satan, diſcourage their own ſouls, grieve Gods Spirit, and wound and weaken themſelves in the wayes of Grace. But hear all, (for I cannot ſay all at once) and then ſpare not, but come to concluſions with your ſelves.

I ſhall deſire ſo to caſt down the unſound, as not to weaken the ſincere. And to bring in thoſe that are without, as not to caſt down thoſe that are within. So to help the one, as that withall I hurt not the other.

1. For the firſt then. Wee will clear it in ſome particulars, that it is poſſible for a man to do much, to go far in outward performances of duty, and yet to bee rotten at heart, &c.

1. It is poſſible for a man to hear the word; nay, and hear it often; nay, and abound in hearing, time after time, Sabbath after Sabbath. Nay, and yet more, to hear it with affection too, and yet not to bee ſincere.

1. That hee may hear the Word: This is plain, and needs no proof.

2. That hee may hear it often, abound in hearing. This you ſee here in the Text; and Ezek. 33.31, 32. where the people frequented to hear Ezekiel. They did not only ſometimes, but they heard him often. They did abound in hearing.

3. They may not only hear, and hear often; but hear with affections. Wee read of theſe four Affections, which were ſtirred in the hearing of the Word; and that in ſuch, who were unſound.

1. The affection of wonder, and aſtoniſhment, which indeed is the Mover of all the affections, Mat. 7.28. — When the people heard him, they were aſtoniſhed at his Doctrin. The like wee read, Mat. 13.54. Mar. 1.22. Mark. 11.18. Luk. 4.22. All bare him witneſs, and wondred at the gracious words which proceeded out of his mouth. — All wondred, but All were not ſavingly wrought upon. That is the firſt.

p. 2662. They may hear it with affections of fear and trembling. Thus you know Foelix heard Paul, Act. 24.25. — When Paul preached of Temperance, and Righteouſneſs, and Judgement to come, Foel x trembled. It ſtruck dread and fear into his heart. It ſet him on trembling.

3. They may hear the word with affections of delight, and ſome kinde of love. You ſee in the Text, — They did delight to know Gods waies, and did delight in approaching to God. And Ezek. 33.31, 32. — They come and ſit before thee, as my people. They hear thy words, and thou art to them as a very lovely ſong. They hear thy words, but they do them not. With their mouth they ſhew much love, but their heart goes after their Covetouſneſs.

4. They may hear the word, with affection of Joy. It is ſaid of Herod, Mark 6.20. That Herod feared and obſerved John; and when hee heard him, hee did many things, and heard him gladly. The like you have, Matth. 13.20. — The ſtony ground heard the word, and anon with joy received it: yet wanting root in the time of Perſecution, they fell away.

So you ſee the firſt particular cleared. A man may hear the word; hee may hear it often; abound in hearing: Hee may hear it with affections; and yet his heart may bee unſound.

2. A man may not only hear, but pray too; nay, and make many prayers, abound in praying. Hee may pray in publick, pray in private, pray in the Church, pray in his family, pray in his cloſet, which laſt commeth nearer to ſincerity, And may make ſtrong cries; Hee may pray with affections, i. e. ſuch affections as ſenſe ſtirs up; but not ſuch affections as Faith ſtirs up; ſuch affections as are raiſed up by ſome preſent ſting and ſmart, ſome trouble and preſſure of conſcience; though not with ſuch affections as are raiſed up by Faith, quickned by Gods ſanctifying Spirit. Affections of love and deſire.

Nay, and they may joyn faſting to Prayer: nay, further, adde mourning to faſting. And yet their hearts may bee unſound.

I cannot ſtand to clear all the Particulars. The main I ſhall make to appear to you, in two or three places.

Read Iſa. 1.15. — When you ſtretch forth your hands, I will hide mine eyes from you; yea, when you make many prayers; when you multiply prayer; adde prayer to prayer, as the word imports. — Yet I will not hear, your hands are full of blood; i. e. you are unregenerate, you are unſound in your ſpirits.

So that you ſee a great deal cleared in this. A man may pray; abound in praying; multiply prayers, &c. And yet bee unſound.

And you may joyn faſting to prayer; as you ſee in the next verſe to my Text, and in the example of the Scribes and Phariſees, who prayed often, and faſted often.

And you may joyn mourning to faſting, Zach. 7.5. — When you faſted and mourned in the fifth month, even theſe ſeventy years, p. 267did you at all faſt to mee? even to mee? They ſerved themſelves, not God in that action all thoſe ſeventy years together, Hoſ. 7.14. — and they have not cryed to mee with their hearts, when they howled upon their beds; they aſſemble themſelves for Corn and Wine; (that's the ground of their faſting and howling.) For they rebel againſt mee.

That's the ſecond Particular.

3. A man may ſeem to bee humbled, to mourn and weep for ſin: and yet bee unſound. A man cannot mourn for ſin, as ſin, but his heart is ſincere: but a man may ſeem to mourn for ſin, and yet his heart not bee ſincere. Hee may mourn for ſin clad with wrath: for ſin cloathed with Judgement and Diſpleaſure: for ſin, as it ſmels of Hell, Fire, and Brimſtone: for ſin, as it appears in its dooms-day attire. So did Ahab, ſo Judas.

There are Crocodile-tears; There are falſe tears, as well as falſe prayers. As a broken heart doth not ever expreſſe it ſelf in tears▪ So tears are not ever the expreſſion of a broken heart.

There are

1. Lachrymae Indignationis, tears of Anger; as was Eſaus.

2. Lachrymae Deſperationis, tears of Deſperation; ſuch as of the damned in Hell.

3. Lachrymae Compunctionis, tears of Compaſsion; ſuch as were Chriſts for Jeruſalem.

4. Lachrymae Compunctionis, tears of godly ſorrow and Compunction.

Such tears they may expreſſe as ſenſe and ſmart ſtirs up; but not ſuch as Faith and Love do raiſe up in the ſoul.

4. A man may ſeem to do much; walk in many wayes of duty; go far in the outward ſhew of obedience, the letter of command: and yet his ſpirit bee unſound.

A man may do ſo much, ſpin a thread ſo finely, as they, who have the moſt diſcerning ſpirit, are not able to detect and diſcover him.

Hee may deceive the men of the world; hee may deceive the Saints; deceive the Devil; hee may deceive himſelf.

Wee read of Zeuxes the Painter. Hee drew Grapes ſo to the life, that hee deceived the Birds; they would come flying to them, as though they had been real Grapes.

Dedalus, hee made an Image by art, that moved of it ſelf; inſomuch that men beleeved it had been alive.

But Pigmalion made an Image ſo lively, that hee deceived himſelf, and taking the Picture for a Perſon, fell in love with his own Picture.

So there are ſome, who can ſpin ſo fine a thread, limb out the picture of godlineſs ſo to the life; that not only the men of the World, but even the Saints, who are of moſt diſcerning ſpirits; nay, and themſelves may bee deceived and deluded.

5. A man may caſt up his vomit, diſgorge himſelf of all his former wayes, his old luſts and ſins; hee may bee waſhed, that is, p. 268outwardly reformed in every thing; hee may leave many ſins, and yet bee unſound.

You ſee this plain, in 2 Pet. 2.20, 21, 22. And there is nothing more plain, than that a man may leave ſin, and yet not hate ſin.

Hee may leave ſin either

1. Ex timore mali alicujus.1. Out of fear of evil.

2. Ex taedio.2. Out of wearineſs of it.

3. Ex amore mali alicujus oppoſiti.3. Out of love of ſome contrary ſin.

4. Ex deficientia organotum.4. Out of want of fit instrument and means, to compaſs his ſin.

6. A man may accompanie himſelf with the People of God. Saul may bee among the Prophets: Judas, Demas, Simon-Magus, among the Diſciples and Apoſtles. A man may get on Sheeps-cloathing, accompany, go in and out with the Sheep; bee folded with the Sheep; and yet bee no better than a Ravenous Wolf.

There are Tares as well as Wheat in Gods Field; there is Chaff as well as Corn in Gods Floar, bad Fiſhes as well as good in Gods net. And unſound as well as ſound Goſpellers in the Church of God.

7. Nay, A man may not only do, but ſuffer too, and yet bee unſound. Hee may ſuffer in his Goods, Hee may ſuffer in his Good-name, Hee may bee nicknamed as others are, hee may ſuffer in his Body: An evil heart may ſuffer in a good cauſe. Every one that beareth Chriſts Croſs upon his ſhoulders, doth not conſequently bear him in his heart. Wolves may ſuffer in Sheeps-cloathing. Sufferings may overtake them, that have nothing but the cloak of profeſſion. As Jehoſhaphat was taken for Ahab: So may an Ahab bee taken for a Jehoſhaphat. Times may come, that it may coſt a man as dearly for wearing the Livery of Chriſt, as for wearing Chriſt himſelf: for unſound profeſſion of Chriſt, as for the ſincere.

To ſumme up all, Though an unſound ſpirit bee not able to do any thing, which is eſſential to a Chriſtian, as a Chriſtian: Though hee cannot do any of thoſe works which are good propter fieri, in regard of the act; the goodneſs whereof doth adhere intrinſecally, and cleave to the thing done: as to Love God, fear God, truſt in God: Yet all theſe works, the goodneſs whereof doth more conſiſt in the Manner, than in the Matter, or thing done, viz. to pray, read, hear, &c. In all theſe they may abound.

And this ſeems to bee implied in the Apoſtles phraſe, 2 Tim. 3.5.— Having a form of godlineſs, yet denying the power: From ſuch turn away. Where, by the form of godlineſs, which the Apoſtle grants they may have; there are two things which are implied.

1. That no unſound ſpirit hath any thing in it, which is eſſential to a Chriſtian, as a Chriſtian; or which makes a Chriſtian, a Christian. As a Form and Picture hath nothing in it, which is de Eſſentiâ Hominis: nothing which is eſſential to a man. There is no Reaſon, no Underſtanding, no Life in it: So an Hypocrite, hee hath nothing p. 269that is Eſſential to a Chriſtian, as a Chriſtian. Hee hath nothing which doth conſtitute and make a Chriſtian a Chriſtian.

As wee ſay of God; Hee hath his communicable and incommunicable Attributes; ſomething which is in himſelf only, as his Infinitneſs, his Omnipreſence, &c. and ſomething whereof there is a Reſemblance, ſome footſteps in the Creatures: ſo the Saints, they have ſomething which is communicable; ſomething whereof there is ſome reſemblance in others, and which others do as well as they; though not in the ſame Manner. And there is ſomething incommunicable to any but to Saints; ſuch things as are proper and Peculiar to the Saints only. And they are ſuch things as are Eſſential to a Christian, as a Chriſtian. And that is the firſt thing implied in the word [Form.]

2. A ſecond thing, which is implied in it is, That a falſe Profeſſor may have a compleat Reſemblance of a Chriſtian in all thoſe things, which are not eſſential to a Chriſtian, as a Chriſtian. Hee may have a form of godlineſs] that is, all the outward lineaments of godlineſs: Hee may bee a compleat Picture of a Chriſtian from top to toe; in every member, every limb, every duty for the outwards of it. This is implied in the word (Form.)

As a Picture, if it were not perfect in every limb, if there wanted any member, as an Hand, an Eye, nay but a Finger, it could not bee ſaid to bee a compleat Picture: ſo is it here. If there bee a want in any thing, even in the leaſt duty, for the outward part of Religion; if hee do not all for the Externals, which a Chriſtian doth; hee cannot bee ſaid to bee a compleat Form, a compleat Picture of a godly man. And therefore theſe two things are implied in the word (Form.)

1. That no Hypocrite hath any thing in him eſſential to a Chriſtian; no more than a Picture, that which is eſſential to a man.

2. That there is a compleat Reſemblance of a Chriſtian in all the outward lineaments of Godlineſs.

Hee may bee able to do all the outwards: every duty for the externals, which lies within the latitude and compaſs of a Chriſtians walking with God.

Thus the firſt thing is cleared to you. Now wee come to the ſecond thing propounded.

2. How it may ſtand with

1. Gods ends.

2. Satans ends.

3. A mans own ends, to abound in duty, and yet not bee ſincere?

1. It may ſtand with Gods ends, both

1. Towards the Good; and they are merciful ends.

2. Towards the Bad; and they are partly merciful, and partly judicial.

1. It may ſtand with Gods ends towards the good, and thoſe are merciful p. 270ends. That God may ſerve his own Glory by them, for the bringing in, and building up of the godly.

God makes uſe of the parts and abilities of ſome, whoſe perſons hee will not own, for the advancement of the work of grace, in the hearts of his people.

The Raven was an unclean Creature under the Law: yet God made uſe of the Raven, to bring fleſh and food to Elijah. Though the Raven was not good meat, yet it was good meat which the Raven brought.

So God doth oftentimes make uſe of ſuch, who are in themſelves unclean, for the feeding and nouriſhing of his people. The food may bee good, though the perſon that brings it may bee naught.

This is that Chriſt told the people, Matth. 23.2, 3. The Scribes and Phariſees, they ſit in Moſes chair: and therefore whatever they bid you obſerve, that obſerve and do: but do yee not after their works: for they ſay, but do not. As if Chriſt had ſaid. They are ſet up, and furniſhed with abilities, to do you good; though they are naught themſelves: Therefore let their Doctrin build you up, for it is of God: and let not their practice throw you down, for that is of the Devil, and themſelves.

The Pearl in the Toads head may bee uſeful and good, though the Body bee poiſon. And the abilities of ſuch men may bee ſerviceable to you, though their perſons bee unclean.

Thus may it ſtand with Gods ends toward the good, that corrupt hearts ſhould abound in all the wayes of duty. And this is one end, for the advancement of the work of Grace, in the hearts of his people.

Though this bee not their aim; though it bee not their end; yet it is Gods end. They have theirs, and God hath his end.

As it is ſaid of the King of Aſſyria, Iſa. 10.5, 6, 7. God uſed him for a rod and ſcourge to puniſh his people. God had his end, and hee had his. It was Gods end, that hee ſhould ſpoil and puniſh them for their ſin: but his, to inrich himſelf by the ſpoil; as the Text tells us. Howbeit, Though I ſend him, to puniſh them for their ſins (ſaith God) yet hee, the King of Aſſyria, meaneth not ſo, nor doth his heart think ſo: it is in his heart to cut off, and deſtroy Nations, not a few. Though hee ſerved his own ends, yet Gods end went forward alſo.

The like of Jehu, hee ſerved his own ends, in the deſtruction of Ahabs houſe. Though hee cryes out, Come ſee my Zeal for the Lord. However Gods ends were brought about alſo, in the ruine of Ahabs poſterity, as hee had threatned.

So here. Though it bee not the end of corrupt hearts, in the doing of holy actions, Prayer, Preaching, Exhortation, &c. to bring God any Glory, to do good to others: they have their own ends. Yet ſtill Gods work goes forward in it. God hath his ends, as p. 271well as they theirs. God gets Glory, as well as they credit. God makes ſin, the Devil himſelf, to ſerve his Glory. Otherwiſe hee would not ſuffer nor Devil, nor Sin, to bee in the World. So that hee makes them, in aiming at themſelves, to bring about his Glory.

As an unſound ſpirit doth ſerve his turn of God: ſo God again ſerves his turn of them: hee is even with them.

God oftentimes uſeth ſuch to bee inſtruments to do others good, who are bad themſelves: to work upon others, though they themſelves remain unwrought upon: to bee a Bridge to help others over.

To hold out the Lanthorne to others, and go in the dark themſelves. As it often fareth with them, who hold the Lanthorne; they go moſt in the dark themſelves, they ſerve others, direct and guide others in the night with their light, not themſelves. So if God do not bring light into their hearts: there are none, who are more in darkneſs, than ſuch as hold out the light to others: yet

Another may receive good, by that Sermon, which the Preacher himſelf is never the better for: another, warmth by that prayer, whereby hee himſelf that prayes, is never the hotter. And ſo in the reſt. And therefore it may ſtand with Gods ends, that corrupt hearts ſhould abound in duties.

2. God ſuffers corrupt hearts to abound in duties, to maintain an holy jealouſy and watchfulneſs in the hearts of his own people. Why (will they reaſon) if men may do thus much, and yet bee unſound; what need have wee then to bee jealous over our own hearts, watchful over our ſpirits in the midſt of our performances?

Oh! this will make a man jealous of himſelf, with a godly jealouſie: not to truſt too much to himſelf, when hee's at beſt, when hee doth moſt abound in duties. And this holy jealouſie is of ſpecial uſe to keep us humble, to make us watchful, exact in our wayes, to fenſe our hearts againſt Hypocriſie. It was never known that a jealous heart was a falſe heart. An holy jealouſie over a mans ſpirit was never accompanied with an unſound ſpirit.

3. A third End. It is, to make us ſee there is ſomething in duty, more than duty, which ſets a value upon duty, and makes it of worth.

If all were ſound, who did duty, wee ſhould then think duty it ſelf to bee all; whereas now it makes us look after ſomething elſe, above duty.

This will make a man look to the Manner, as well as to the Matter, when wee ſee the Matter is nothing worth, without the right Manner do accompany it.

This will force a mans heart above duty. God never made Duty the end of Duty. If all were ſound that did Duty, wee ſhould reſt upon a bare performance of Duty, and look no higher.

But now, ſeeing it is poſſible for a man to abound in Duty, and p. 272yet bee unſound; this will force a mans heart above the Duty.

4. To tell us, that there are other things to bee done of a Christian, than meerly to pray, hear, &c.

If a man may do all, and ſink into Hell, when hee hath done: then ſure there is more required of thoſe that muſt bee ſaved.

All Religion doth not lye in a few Prayers, Hearing of Sermons. Though this muſt bee done, they have not ſo much as a ſhew of goodneſs, who neglect theſe: yet there are other things to bee done too, if ever wee would come to Heaven.

5. God ſuffers corrupt hearts to abound in duty, to make his people more ſollicitous after ſurer, more ſtable, and proving evidences, than theſe are.

If theſe anchors ſhould alwayes hold, men would never labour to caſt out better. If all, that did dutie, nay, that did abound in duty had been ſound, wee ſhould never have ſought out for better evidences than theſe are.

Whereas, this being diſcovered, that a man may abound in duty, and yet for all this bee unſound: this will make a man to look out for better evidences.

A man that is bent for Heaven indeed, will never ſuffer his ſoul to reſt, till hee hath gotten ſome ſuch evidences, as are incompatible to a man out of Chriſt.

Why, will hee ſay, May a man hear, and go to Hell? pray, and periſh? do duty, and yet bee damned at laſt? Then theſe are not ſufficient bottomes for mee, to build the weight of my everlaſting ſoul upon. I muſt either get a better bottome, ſurer evidences than theſe, or both I and my prayers may ſink together at laſt.

Whatever another man may do, or have, and yet bee unſound, will not bee ſufficient to him, to clear, that hee doing, or having that, is ſound.

And this now fires them out of their formalities; makes them look out for ſuch evidences as do accompany ſalvation; As the Apoſtle ſaith, Heb. 6.9.

2. As it may ſtand with Gods ends to the good: ſo it may ſtand with Gods ends to the bad.

1. His Merciful ends.

2. His Judicial ends.

His Merciful ends, to bring in thoſe who belong to the Election of Grace: making them often ſerviceable to theſe purpoſes.

His Judicial ends, towards ſuch as are Caſt-awayes; and that for the further ſtrengthening of the prejudice, and rooted diſlike, that wicked men have againſt the wayes of God.

Why, will wicked men ſay? others, who have been as forward in profeſſion, as great Prayers, and as great Hearers as you are, they have proved unſound, diſcovered themſelves to bee Hypocrites, and ſo are you, and all the reſt of you.

p. 273And thus you ſee it turns to them, as an occaſion of offence; and further ſtrengthening of their diſlike of the wayes and people of God. Men, whoſe hearts are ſet againſt the wayes of God, ſhall bee furniſht with matter enough to bring them into further diſlike daily.

If you deſire to have arguments againſt Gods wayes, you ſhall have enough of them to your coſt. You ſhall bee furniſht with them; but to your further hardening. If you will keep a rooted diſlike of the wayes of God, you ſhall finde enough in the World to nouriſh it. If you bee willing to bee offended, you ſhall have offences enough to your further hardening. If you bee willing to ſtumble at the wayes of God, you ſhall have ſtumbling ſtones enough.

Chriſt himſelf, who was the Corner ſtone, Elect, Precious; yet to the Diſobedient hee was a ſtone of ſtumbling, and a rock of offence. A ſtone as well for the Fall, as for the riſing of many in Iſrael, 1 Pet. 2.8. Iſa. 8.14. Rom. 9.33. Luk. 2.34.

Men that are willing to take offences, ſhall have them. Thoſe who will bee blinde, ſhall bee blinded. They, who will bee hardned, ſhall have hardening enough. If the Word do not teach you; works do blinde you. If the Word do not ſoften you, works do harden you. If you ſtumble at the Word, you will fall at works.

Indeed, Men firſt ſtumble at the Word, before they ſtumble at Works: They firſt take offence at duties the Word commands, and then ſtrengthen that offence, by the failings of thoſe, who walk in thoſe wayes.

Works do but ſtrengthen your diſlike of things in the Word. The failings of perſons, that walk in this way, do but further ſtrengthen your diſlike of the things commanded in the Word. This the Apoſtle ſhews, 1 Pet. 2.8. Chriſt was a stone of ſtumbling. But to whom? why to thoſe, who ſtumbled at the Word firſt. After they have ſtumbled at the Word, then they ſtumble at Chriſt. So when you have ſtumbled, and taken offence againſt theſe duties, which the Word commands; no marvel if you ſtumble here; and by the failings of thoſe, who walk in the way of life, gather arguments to ſtrengthen your diſlike of the way it ſelf.

This is thy ſpirit; though thou ſee it not. Thy heart is oppoſite to the wayes of God, praying, hearing, faſting; and thou furniſheſt thy ſelf with inſtances of ſome, who have proved unſound in the way, that ſo thou mayeſt ſtrengthen thy heart more with diſlike againſt it.

And thus it proves an occaſion of further blinding, of further hardening to thee.

Thus you ſee the firſt, How it may ſtand with Gods ends, that corrupt hearts ſhould abound in duty.

2, It may ſtand alſo with Satans ends.

1. It may ſtand with Satans ends, towards the good.

p. 2742. It may ſtand with Satans ends, towards the World.

3. It may ſtand with Satans ends, towards themſelves.

1. It may ſtand with Satans ends, towards the good; and therefore hee will not diſturb theſe men in their way, but lets them go on.

1. Hereby Satan doth labour to cauſe Gods People to throw off the work; to deſiſt in their way. Why, will Satan ſay, what do you macerate and afflict your ſelves in a way, wherein is no more good? What can you do more than others have done? They have prayed, and they have prayed often, and made many Prayers. They have heard, and heard often; yea and heard with affection, with fear, with joy, and delight, &c. They have faſted, and have joyned mourning with faſting. They have forſaken their evil wayes, wherein they have formerly walked; and have entred upon Gods wayes, joyned themſelves to the Ordinances, to the People of God. And yet, for all this, theſe people have come to nought. For all this, their hearts were unſound here, and they have periſhed after all. And therefore (will Satan ſay) If a man may pray, and periſh; do duties, and bee damned; hear, and get to Hell at laſt; why doſt thou then thus trouble thy ſelf, and afflict thy ſelf in this way? Thou ſeeſt there is no hope of doing good in it. And therefore, why wilt thou abridge thy ſelf of thoſe pleaſures, thoſe comforts, which others have in the World? why wilt thou go on to macerate and afflict thy ſelf in theſe wayes? were it not better for thee to throw off all, and betake thy ſelf to the World, to profits, to pleaſures, and injoy thy hearts content as well as others?

Thus you ſee Satan is furniſht with a dangerous argument againſt Gods People, which hee could not have had, if unſound hearts did not abound in duty, &c.

2. If hee cannot prevail with Gods people hereby, to throw off the work; but that notwithſtanding all this, they are reſolved to pray, though they periſh; to beleeve, to obey, though God ſhould never reward their obedience; yet hee hath a ſecond End.

Hee labours to diſcourage Gods People hereby in the work, and to make them drive heavily in their way to Heaven. Satan knows full well, that if their heart bee diſcouraged in the work, their hands will bee weakened for the work. And therefore hee labours, by ſuch preſidents as theſe are, who have done ſo much in the wayes of God, and yet are unſound; to make men ſit down diſcouraged, and deſpair of ever doing good in theſe wayes.

Why, will Satan ſay, How canſt thou do more, than ſuch and ſuch have done? Canſt thou pray more Prayers? hear more Sermons? do more Duties? keep more Dayes? ingage thy ſelf more deeply in the Cauſe of God, than others have done? who have yet come to nought.

It may bee hee'l tell thee. Thou art weak, thou wanteſt thoſe parts, thoſe abilities, that ſtrength, that power to do God that p. 275ſervice, which others have done. And therefore e'ne caſt off all, or elſe deſpair of ever doing good, in this way, wherein others have outſtript thee; and yet were unſound.

Thus doth Satan make uſe of this argument, if not to prevail with men; to caſt off the work, yet to diſcourage them in the work. And therefore it may ſtand with his ends, that unſound hearts may thus abound in performance of duties.

3. A third end which Satan hath towards the godly, is, that if hee cannot prevail to make Gods people throw off the work; nor yet diſcourage them in the work; yet hee labours by theſe men to ſcandalize the godly, to bring evil reports upon all that walk in the way of life.

It is Satans deſire to make the Perſons that walk in the way of life, and the way of life it ſelf as odious as hee can, in the eyes of the World. And this is one way, whereby hee labours to bring it about, and findes ſucceſsful in the hearts of many: even the failings of ſuch as have made profeſsion of the Truth.

Indeed the Cauſe of God, and the People of God have ſuffered much thereby.

You know how wicked men argue.

1. Either from Particulars to Generals: from the failings of ſome, they fall to cenſuring of all. There is one (ſay they) who hath made profeſsion, and hath proved naught. Therefore all are ſo: all alike: none better than other.

Which yet is an uncharitable and falſe reaſoning. If the Saints ſhould argue ſo of you: There was one unregenerate man a Murderer, a Traitor, a Theef: Therefore all that are unregenerate are Traitors, Murderers, Theeves: you would think this to bee uncharitable and falſe reaſoning. Yet yours is the ſame.

2. Or ſecondly, By the failing of the Perſon, they take up arguments to charge and condemn the Cauſe: not only Profeſſors, but Profeſsion it ſelf; caſting filth and dirt upon the pure face of Religion, and the wayes of God hereby.

And Satan knows well enough, that the Cauſe of God looſeth more by one mans unſoundneſs, than it can gain and recover again by the ſincerity of many. It looſeth more in the hearts of wicked men, by the falls of ſome, than it can gain again by the ſtanding of thouſands.

Davids fall, though hee roſe again, cauſed Religion, and the Wayes of God to bee blaſphemed by wicked men. It opened the mouths of wicked men to blaſpheme the wayes of God; as the Prophet told him.

And indeed, God was more diſhonoured by Davids uncleanneſs, than hee was by all the filth of Sodome. And therefore ſeeing Satan gets ſuch advantage both againſt the Perſons, and againſt the Cauſe of God, by the unſoundneſs of men, that walk in the Wayes of God: therefore may it ſtand with Satans ends to ſuffer p. 276unſound hearts, to abound in duty, without diſturbing of them. And as it may ſtand with Satans ends, in reſpect of the godly; So

2. It may ſtand with his Ends, in reſpect of the World.

1. To keep them off, from entring upon the way of life.

Men will bee affraid to ingage themſelves in ſuch a way, wherein there ſtand up ſuch ſad Preſidents, as theſe are. If men may do much, and yet fall off, bee unſound, and fall ſhort of Heaven at laſt, this will diſcourage and diſ-hearten them, from comming in.

Men are naturally affraid, when they are to run hazards and dangers: to take a great deal of pains in ſuch a way, wherein there are ſo many hazards and dangers to bee run.

2. To ſtrengthen the prejudice of wicked men againſt the wayes and people of God.

Wicked men are naturally prejudiced againſt the wayes and people of God. They think them all to bee no better than others, however they make a ſhew to bee better. And when they ſee this prejudice of theirs confirmed by the example of any one, who hath walked in the way, and yet hath been unſound: This is a matter laid up for ever, here they hugge themſelves, and rejoyce in ſuch an example: and ſo their prejudice againſt Gods wayes and people is hereby more ſtrengthened.

3. A third End, which Satan hath towards wicked men, is, hereby to harden them, and confirm and ſtrengthen them in a way of ſin.

When they ſee no better fruit of ſo much praying, hearing, &c. They are hardened in their way of ſin, and perſwaded to go on in their old way, their common road ſtill.

Thus you ſee, how it may ſtand with Satans ends towards the good, and towards the bad.

3. Now thirdly, How it may ſtand with Satans ends towards themſelves, that thus abound in duty, and yet are unſound.

1. To aggravate their condemnation. Such mens ſins they are great. Duty doubles ſin. A duty upon the head of a ſin makes ſin exceeding hainous. And as the ſin, ſo the condemnation is aggravated hereby.

The darkeſt and hotteſt places in Hell, are reſerved for ſuch, whoſe hearts are unſound in the wayes of God. Such would wiſh to change places with Turks and Heathens; all their duties are but ſo much fuel to make the fire of Hell the hotter for them.

By how much ſuch men are lifted up higher than others in appearance; by ſo much they ſhall bee thrown down lower than others in truth and reality of torments.

2. Becauſe ſuch men are ſureſt his, of any, upon two grounds.

1. If hee ſtand in that condition, hee thinks hee is ſure enough his. What can rob him of ſuch a man? can Prayer? can Hearing? Indeed theſe might deprive him of others: but this man he dares truſt any where, upon any duty: Hee dares venture him any where: Hee knows his heart is Prayer-Proof, Sermon-Proof. All theſe are not ſtrong enough to take him away from him.

p. 277Indeed, hee's affraid of others, though never ſo wicked. Hee fears hee may looſe him at every Sermon, hee may bee robbed of him, at every prayer: And therefore labours all hee can to keep ſuch men off from the work.

But now this man hee dares adventure to the moſt powerfull and prevailing ordinances: Hee hath long experience, his heart hath ſtood firm to him in all.

Though ſometimes hee hath had ſome ſtings and troubles of conſcience, as certainly it fares often with unſound hearts, who have to do with duties: yet hee can let him alone; hee knows hee will come to his old temper, and return to himſelf again.

As hot water will return to its own coldneſs, becauſe there is a quality in it, which reſiſts heat, and inclines to cold; ſo if at any time ſuch a man bee troubled, Satan will let him alone, hee knows there is a Principle in him, which will cauſe him to return to his wonted temper.

2. If hee fall, hee thinks him ſure enough his.

Such mens falls are for the moſt part deſperate and unrecoverable. You know, the greater the height, from which a man falls, the more deſperate and irrecoverable is his fall.

Now there can bee no greater an height in the World, from which to fall, than for a man to fall from the Hills of duty, the Mountains of Prayer, the top of profeſſion. This may prove the irrecoverable downfal.

All thy Duty, all thy Prayers, if thy heart bee unſound, are but ſomething laid in, to make that ſin. All theſe do but ripen and prepare for, and nimble thee, to commit that ſin, if thy heart bee unſound in them.

But if the fall bee not deſperate, yet it is dangerous: though not irrecoverable, yet hard to bee recovered.

There are many and fearful aggravations of your ſins, all which Satan now uſeth, and ſets on with all his might, to bring you to deſpair. And great is the hazard, hard is the recovery.

It hath been often known, a ſincere heart hath recovered and gotten ground and ſtrength by his fall. But ſeldome or never that an unſound heart got up again after his Fall; never came to his heights; but rather wallows in miſchief. David fell and recovered, but Judas fell, and roſe no more.

But however, the hazard is great, in regard there are ſo many fearful aggravations of ſin.

Their ſins are ſins againſt Knowledge, Light, Illumination, which puts much weight to ſin.

Sins of ignorance plead for a pardon, though great. What greater than the killing of Chriſt? yet — Father forgive them, for they know not what they do? But ſins againſt Knowledge do exceedingly aggravate ſin, and makes ſin exceeding ſinful.

There is more ſin, more guilt formerly conſidered, in a ſinfull p. 278thought againſt Knowledge, than there is in an open groſs ſin of Ignorance. Why; their ſins are ſins againſt Knowledge, againſt Conſcience, againſt Profeſſion, Practice, Prayers, Duties; and therefore great.

All their Duties and Prayers that they have done ſhould bee now comforts; but they are burdens, becauſe they are done with unſound hearts; and they come in as ſo many aggravations of ſin againſt them.

Whilſt a man holds up his head in the World, though hee bee but poor, it may bee his Creditors will let him alone; but if once a man bee arreſted, every one then comes with his action upon him; may bee, thoſe hee thought his beſt friends, come then, and lay greateſt burdens upon him.

Whilſt an unſound man walks in way of duty, and doth not fall into the commiſſion of ſome groſſe ſin, ſo long it may bee, hee hath quiet. Satan, Conſcience, nothing troubles him. But when once hee is down, then all comes upon him: nay his very Duties themſelves (which hee thought to have moſt good from, and to bee his beſt friends) they come in too, to lay more weight, more guilt, more burden on him. Every Prayer, every Duty, which hee hath done with an unſound heart, is now a burden, a weight, upon his ſpirit; yea, and weighes heavier than all the reſt.

Here is trouble out of expected comfort, which is the greateſt trouble. And take this with you, and remember it.

Whatever you do in the wayes of God, if comfort flow not from it, trouble will one day riſe out of it. If it bee not a bottome for Faith, Satan will uſe it as an argument for Deſpair, when time ſerves. I ſay, that duty that is done, and cannot miniſter comfort, by the ſincerity of the heart, in doing of it, will one day create diſcouragement, and ſtrengthen Deſpair. Deſpair ariſeth from that, where comfort ſhould, but doth not ariſe.

But I am too long upon this. This is the ſecond ground, why Satan doth not diſturb ſuch men.

3. It may ſtand yet further with Satans ends; and therefore hee doth not diſturb them; becauſe hee hopes to have ſome further good of them another day. Hee knows full well, that they, who will ſerve God for their own ends, will ſerve the Devil for their own ends too, when hee once out-bids God, and exceeds him in his tenders. It is an eaſy thing to make him the Devils Prieſt, who is, Mammons Chaplain. You ſee Demas, hee was unſound, ſerved God for By-ends, for worldly reſpects. And the Devil doth but out-bid God, tender more for his ſervice; and hee preſently forſakes God, and cleaves to the World. Hee forſook the Faith of Chriſt, and turned to bee an Idol-Prieſt at Theſſalonica, as Dorotheus reports of him.

This is a ſure Rule. Hee who ſerves God for the World, will ſerve the Devil for the World. Hee who ſerves God for little, will p. 279ſerve the Devil for more; hee will eaſily bee brought upon higher tenders, to change his Maſter.

I ſay, men, that have no minde to the Work, nor love to the Master, but the eye is only to the wages; ſuch men will quickly bee drawn upon greater offers, to forſake their Maſter, and their Work too, and to joyn themſelves to any, where better wages may bee found.

And you muſt know. There are no men, whoſe ſervice the Devil doth more deſire, than the ſervice of ſuch, who have made profeſsion. And that upon diverſe reaſons.

1. Hee knows, They will bee the ſureſt, and moſt truſty ſervants to him of any. None are more truſty ſouldiers, than ſuch, who have forſaken the colours of the Lord, and fled over to the Tents of Satan. Such men hee never fears to looſe again: their Ears are boared, in token of eternal ſubjection to this black Prince of darkneſs.

As wee ſay of the Angels. If once they turn, they never return. There is no poſſibility of their repenting. And this is one ground; becauſe their will hath ſinned againſt ſuch excellent, clear and eminent light, that they can never return again; if all that light would not keep their deſperate hearts from ſinning, it ſhall never prevail with them for returning, when once they have ſinned. And God will never give a fuller, a greater light, and therefore they muſt needs bee fixt in their condition of ſin.

So I may ſay of theſe in ſome degree. They have ſinned againſt ſo clear light, ſuch manifeſt evidence, that if they turn, ſin wilfully: Hardly do they return again. It is no more but what the Apoſtle ſaith, in that ſixth and tenth to the Hebrews. And therefore theſe muſt needs bee truſty ſervants to the Devil, they are ſure his.

They are his by choice. And none ſurer his, than they, who are his by choice. Now ſuch men, they have choſen him; nay and not only choſen him, but they have choſen him upon experience and diſlike of their former Maſter.

If indeed a man ſhould have choſen Satan, before ever hee had tryed God, then were there ſome hopes that his mind might bee altered, hee might repent of his choice. But when a man hath had a tryal of God, and upon experience and diſlike of God, and his wayes, chuſeth Satan and the world; theſe are ſure.

Beſides, theſe men have ſold themſelves over to Satan. Now none are more ſure his, than they, who ſell themſelves over to him.

Indeed, wee are all ſold in Adam, as the Apoſtle ſaith. — ſold to ſin. But now when a man ſhall come, and not only ratifie the bargain, but make a new ſale of himſelf; This man is ſure his. It is not ſo much what the Father hath done, but when the Son comes to age, and ſhall ratifie what the Father hath done, and make a new p. 280Sale: Nay, Satan doth not only know they are ſure his; but hee knows they will bee moſt uſefull Inſtruments for him, and by theſe things are they ſtrengthened and prepared for his ſervice: and therefore hee will not diſturb them. Hee knows they will by this, bee made better Engineers to work for him. They will bee active inſtruments, full of malice againſt God, and his cauſe.

Who of all the Emperors was more miſchievous than Julian? who had once made profeſſion of Chriſt. Such men as theſe are ſet on fire of Hell.

Wee have a Proverb. An Engliſh man Italianate,

Is a Devil Incarnate.

I may ſay the ſame; A Profeſſor Apoſtate,

Turns a Devil Incarnate.

There are none in the World have more of the Infernal Nature, than they. Their Head poiſons, their Heart poiſons. And the venome of Aſpes is under their Tongue. They are full of Hell.

There is ſome ingenuity in Nature fallen, though never ſo bad. But Nature once raiſed, and after Devilized: ſuch men are all fury. Theſe are Satans Mogols, Satans Champions, the chiefeſt of that black band of Darkneſs: Such men as theſe, they have ſinned away Light, Conſcience, all natural remorſe and tenderneſs. And what can bee expected from them? there is no mans ſword more ſharp and keen than theirs, who have ſharpened it upon the threſhold of God. No mans pen writes ſo bitterly againſt God, his Cauſe and People, than theirs, who have dip'd their pen in the Blood of Conſcience. No man fails more deſperately to Hell, than ſuch a man, who hath made Shipwrack of Conſcience.

And therefore, ſeeing ſuch men are ſo truſty, ſo ſure, ſo active, ſo malicious inſtruments, when they are brought over to him, and it is ſo eaſy a thing to bring them about; no marvel if Satan will not diſturb ſuch men for a time, but lets them go on, till they bee fit for his work. It will ſtand with the deſigns of his own Kingdome.

Thus I have ſhewed two things, how it may ſtand, 1. With Gods, 2. With Satans ends.

3. Now thirdly, How it may ſtand with their own ends, who having corrupt hearts, yet ſhould notwithſtanding abound in duty.

1. To anſwer the calls of Conſcience.

Every man hath a Conſcience. And every mans Conſcience doth call upon him for the performance of ſomething. And the further conſcience is inlightened, the further work it calls him out upon. A man inlightened cannot ſerve God ſo cheaply, with quiet of Conſcience, as others, who are not, can.

Now there are ſome, who are far convinced, ſome, who are further inlightened than others. And conſcience calls out upon them, for more work to bee done. And to anſwer the meer calls of Conſcience, a man far inlightened may do much in the wayes of p. 281God; and yet his ſpirit bee unſound.

2. To pacifie the quarrels, to ſatisfie the gripes and gnawings of conſcience.

It is uſual with men under the pangs and ſtings of conſcience, To run to the ſprings of duty, to the plaiſters of prayers, meerly for this end, To get preſent eaſe, and quiet to their burdened Conſciences. And they often compaſs their end by this means, and get ſome preſent eaſe; though not a ſetled and ſubſtantial Peace. Such as their diſturbance is, ſuch is their Peace. As their diſturbance was not ſpiritual for ſin: ſo their Peace, it is not ſpiritual ariſing from a cure. As conſcience was wounded by walking to that common light, and natural Principles in it: So is it put in joynt again, by walking anſwerable to them; which works, though but common and general, yet being all their light diſcovers; they may, by the performance of them, get ſome preſent eaſe, though not a ſound and ſetled Peace.

Wee read, The Heathens had ſtings of Conſcience, when they ſinned notoriouſly againſt the Light and Principles of Nature. And wee read, they had Peace and quiet, when they obſerved thoſe things, which their light diſcovered to them.

As their Terrors did ariſe from Convictions of Conſcience, upon the doing of ſuch things as were contrary to the Principles of Nature: ſo their Peace did ariſe from the obſervance of ſuch things as were agreeable to that common Light and Principles they had. So it is here. Their Conviction doth ariſe from ſome Common, not ſaving Light.

1. Becauſe it diſcovers groſs ſins, not ſecret ſins.

2. It diſcovers open ſins, not ſpiritual ſins.

3. It diſcovers no ſin, as ſin, in the Nature of it. Some ſins it diſcovers not at all.

And ſo their Peace doth ariſe from ſome common Performances, ſome general works, not ſpecial and ſaving. And this is one end, why ſome may abound in outward Performances, to make themſelves a Plaiſter of the ingredients of Prayers and Duties, to heal their wound…d conſciences.

I have ſometimes thought that Conſcience in this caſe, is ſomething like to the diſeaſe which they call the Wolf in the body. If you feed not it, they are wont to ſay, It will feed upon you. And therefore in this caſe it is ſaid, they uſed to give it fleſh, that ſo, by feeding on that, it might not gnaw upon them, and by that means have ſome preſent eaſe, though the cure bee not wrought.

So it is with Conſcience. When once the mouth of Conſcience is opened, if a man do not feed it, it will devoure him. And therefore men in this caſe do feed Conſcience with duty, which for preſent, procures them eaſe, though the cure bee not wrought.

And indeed (to ſpeak truth) ſuch men do not deſire the cure. They deſire eaſe, but not the cure; Peace, not Purging; Quiet, not p. 282Healing. They would willingly bee rid of the pain, but keep the Tooth: of Trouble, but keep the ſin: of the evil cauſed, not of the evil cauſing. The cure would bee as deadly to them as the wound; to part with the ſin, as to indure the ſmart.

And therefore, ſeeing there is a middle-way to bee gone, that they may procure their preſent Peace, and yet keep their ſin: They will go that way, and labour to ſtill the clamours of Conſcience, by bribing it with Duty, feeding it with Prayers; that ſo they may procure Peace, and yet keep their ſins.

Other ends there are, which are more low than the former.

1. For Ostentation and Pride of Gifts.

A corrupt heart may have the Gift of Prayer, though not the Grace of Prayer; yea, and bee more eminent therein, than they, who have the Grace of Prayer. They may exceed others in expreſſions, who yet do exceed them in affections. And for Pride, Oſtentation in Gifts, A corrupt heart may abound in duties and performances.

2. For Affection, Credit, eſteem of the World. That they may bee accounted holy men; to have a Name, they are living, when yet they are dead men.

3. For the advancement of their worldly deſignes. By this craft they have all their gain. It may bee this fills their ſhops, fills their houſes, Quantas nobis divitias.&c. Godlineſs is great gain: and ſome make a gain of godlineſs.

Now there are vile wretches, who make God, Religion, holy duties, to ſerve their own baſe ends; who make them but a ſtalking-horſe, the better to purſue their own game, their own gain. Like Water-men, who row one way, but look another. They row towards Heaven in outward works, with the Oar of Religion; but they look towards the World, their own ends, in heart. Their eyes are after their gain. — Who will ſhew them any good? Their feet are going toward Zoar, with Lots Wife; but their heart toward Sodome. They ſerve God with their bodies, but Mammon with their ſpirits.

4. That by this means, They might procure Gods bleſsing on them in this life. Oh! think they, if I do not pray, God will not bleſs mee in my ſhop to day, &c. And therefore do it, to procure Wealth.

Wee read the Sadduces, (who denyed that there was any Angel, or Spirit, or Reſurrection; and ſo by conſequent, all reward of any ſervice after this life) being thereupon demanded, why they did then keep the Commandements; they anſwered. — That it might go well with them in this life.

So there are ſome, whoſe thoughts go no higher, than that God would bleſs them, God would beſtow upon them theſe belly-bleſsings. As they ſell God for gain, ſo they ſerve God for gain.

With theſe, many other ends might bee laid down, why a corrupt p. 283heart may abound in outward performances. But thus much bee ſaid for the ſecond.

We have two other things to do more, before wee come to Application.

1. To ſhew you, what are the grounds, that a corrupt heart may ſo abound in outward performance.

2. Where the fault is. Or how it comes to paſs, that a man may do thus much in the wayes of God, and yet bee unſound; yet miſs of Heaven at laſt. Wee will begin with the firſt of theſe two, which is the third thing propounded.

3. What the grounds are, whence it ariſeth, that a corrupt heart may abound in outward Performances.

1. The firſt ground is, Natural Conſcience, or that Inbred Light, which is in the conſcience of men by nature.

Every man hath a Conſcience in him, and this Conſcience doth acknowledge, that there is a God, one, who is Being of Beings, Cauſe of Cauſes: and not only ſo, but thereupon, that this God is to bee worſhiped and ſerved by the Creature.

Though Conſcience cannot diſcover the True God, or the True Worſhip; yet it doth conclude, there is a God; and that this God is to bee worſhiped.

Atheiſts in practice wee have many; every Pariſh is full of them. Such as the Apoſtle ſpeaks of, Tit. 1.16. — Who profeſs they know God, but yet in works they deny him. But Atheiſts in Judgement none can bee. Hence Tully the Heathen could ſay. — I have known men without King, Laws, Government, Cloaths; but none ſo ſavage, but have a God.

Many have indeavoured to blow out that light, but never could. Wee read of Caligula, who laboured all hee could to blow out this Candle, and to ſtrengthen his Atheiſme by Arguments and Reaſons; yet when it thundred, hee ran under a Bed; his fears and guilty conſcience telling him of ſome divine Power, which hee could not withſtand.

Another, who laboured the like; and though hee had wrought out all Faith, yet hee had not wrought out all Fears. Hee ſtill feared (as hee would ſay) that there was a God; — And, what if there ſhould prove to bee a God, at last!

Now then, there being ſuch light in Conſcience, as to diſcover there is a God: and conſcience thereupon concluding, this God muſt bee worſhiped; by the help of further light, the Light of the Word, the Light of the Works, the Light of good Example, the Light of good Education, together with the implantation of ſome common and general Principles, whereby conſcience is ſtrengthened from above: A man may bee inabled to do much in the wayes of godlineſs, and yet his heart continue unſound, without any ſpiritual Principle of Grace wrought in him.

2. A ſecond ground is, ſome preſent diſtreſs and trouble upon the p. 284Conſcience, or upon the Bodies of men; upon the ſpirit or fleſh of men.

1. Some preſent diſtreſs upon the ſpirit of a man. It may bee Conſcience is now for preſent, upon the rack. God hath let in a beam of light into the conſcience, by the Law, and diſcovered a mans ſin. And with that light hath let fall a ſpark of his wrath due to ſin, upon the conſcience; which hath, for preſent, fill'd the ſoul of man with horrors and fears, with ſad and black thoughts and apprehenſions of death and Hell. Which may put a man upon Prayers, and Performances, upon doing much in the wayes of God.

Wee read that Abſolom ſent for Joab to come to him, but hee came not. Hee ſent again, yet hee comes not. At laſt Abſolom ſets fire upon Joabs corn; and then hee came amain, but with no better heart: it is likely more unwillingly than before: ſo God doth often call upon men in the miniſtry of the Word; But men will not come. At laſt God ſets fire on the conſcience, lets ſome ſpark of Hell fall upon them. And then they run to Duties, to Prayers, to do ſomething. Though perhaps as unwillingly as before. All this doth force them, but yet not perſwade them willingly to come in.

As the ſatisfying of conſcience troubled, may bee an end of the performance of many duties: ſo the trouble it ſelf may bee a ground to put them upon performance. As Peace is the end of the Plaiſter, ſo the wound is the ground of it. As Peace is the end of undertaking of duties; ſo the wound is the ground wherefore they are undertaken.

2. Outward Preſſures upon the bodies of men may bee another ground to prevail with unſound hearts, to do much in outward ſervice, Pſal. 78.34, 35, 36. — When the Lord ſlew them, then they ſought him, and they returned, and inquired early after God. And they remembred that God was their Rock; and the moſt High God their Redeemer. Here was much.

They return to God;] That is, in all outward appearance. They ſought him, they inquired early after him. And the ground of this was Gods hand upon them; when the Lord ſlew them] ſaith the Text.

And you ſee what was the frame of their ſpirit in all. — Nevertheleſſe they did but flatter him; their hearts were not upright with him: they were unſound.

The like wee read, Jer. 2.27. They gave God their backs, and not their faces; yet in the time of their trouble, then who but God with them. — In the time of their trouble, then they cry, ariſe and ſave us.

This was like the Samaritans Devotion. When the Lions ſlew them, then they inquired after the worſhip of God, when God ſent Lions among them.

And many there are of their ſpirit. Good under the Rod. Whiles p. 285the Rod is on their backs, the Book is in their hands; then nothing but read and pray. But no ſooner doth God ſlacken the cords or take them off the rack, deliver them out of their preſent diſtreſs and trouble, but they return again to folly.

This is juſt Mariners Devotion. Whilſt the Storm laſts, then they cry and pray; but no ſooner is the ſtorm blown over, but they are as vile as ever. They had not ſo many Prayers before, as Oathes now.

And do wee not ſee it thus with many? who will not own God in a Calm. Then their hearts ſay — depart from us, wee deſire not the knowledge of thy wayes. Yet in a Storm they will flye to him — thou art our Father, our God. But this not for Love, but for ſhelter.

As many a man may bee glad of a place for ſhelter in a Storm, which they could never brook to live in after the ſtorm is over. So they will own God a Tower, a place of ſhelter in time of trouble; but not an habitation, a place of abode, in times of Peace. Thus you ſee the third thing. The grounds, that a corrupt heart may ſo abound in outward Performance.

The fourth remains, which is

4. Where is the fault. Or how comes it to paſs, that a man may do thus much in the wayes of God, and yet bee unſound, yet miſs of Heaven. Where lies the fault?

I conceive, though the work it ſelf bee faulty: (for how can a good work come from a bad heart?) Yet the great crack lies more in the Work-man, than in the work. Duties are good, Prayer is good, Hearing good. The fault doth mainly lye in the Perſon that doth theſe. Their ſpirits are unſound in theſe holy wayes.

I will lay down the maim, the fault under theſe five or ſix Heads.

1. Hee fails, or is faulty in the latitude and extent of his Obedience. His Obedience is a limited and ſtinted Obedience.

1. Either limited to ſome commands, which are moſt ſutable to him. Hee doth not apply himſelf to the Obedience of all the commands of God. There are ſome duties hee will not do, and ſome corruptions hee hath no heart to leave.

2. Or ſecondly, It is limited to the fleſh, to the outer part of the Command, and doth not extend it ſelf to the Spirit, and extremities of the Command of God.

You muſt know, there is an Extra, and an Intra; an Outſide, and an Inſide in every Command of God: ſome part of it binding the Fleſh, another part injoyning the Spirit. Many keep the Letter of the Law, which yet never care for the Spirit of the Law.

Both theſe you ſhall ſee in the Scribes and Phariſees.

1. They did ſomething, yea they did much. They faſted, they prayed, they paid Tithes of all that they had, &c. But they did not all▪ There were other Commands, which they gave liberty to themſelves in. They could oppreſs, defraud, bee unjust. And they failed in the

p. 286Second too, That their Obedience did not extend it ſelf to the ſpiritualneſs of any command. As you ſee Chriſt chargeth them, Matth. 5.21. They did not Murder; they did not commit Adultery; but they gave way to Unjuſt Anger, to Adulterous Thoughts, Unchaſt Glances, Contemplative Wickedneſs, Speculative Uncleanneſs, &c. And ſo in all the reſt. This is the firſt maim in his Obedience.

2. Hee is faulty in the Manner of his Obedience. Though for the Matter of his Obedience, hee do not fail; Hee doth Pray, Hear, do Duties which others do, yet hee is faulty in the Manner of his Obedience. Hee doth not pray in Faith, pray with affections. Hee confeſſeth ſin; but a broken ſpirit doth not run through the confeſſion of ſin: His heart is never touched with ſin. Hee prayes for Grace, but his ſpirit is never touched with the Beauties of Grace, nor carryed after it with deſires for it. Hee looks perhaps to the Matter, but neglects the Manner. Hee looks after the ſubſtance, but neglects the Circumſtances.

This is the difference between the groſs Hypocrite, and the cloſe Hypocrite.

The groſs Hypocrite looks after the Circumſtance, not after the Substance. Though indeed they are not ſuch Circumſtances as theſe are: they are but outward, not inward.

The cloſe Hypocrite, hee looks after the Subſtance, but neglects the Circumſtances. Hee prayes, but never mindes to pray in Faith.

If a man pray, and pray not fervently; if hee hear, and hear not faithfully; if hee obey, and obey not willingly; if hee ſhew Mercy, and not chearfully; if hee keep the Sabbath, and not with delight; all his ſervices are nothing worth.

3. Hee is faulty in his Aims and Ends: His Ends are corrupt. His Aime is as his own Ends, his own Profit, Gain, Pride. Oſtentation. Himſelf is the end of his Obedience, ſome way or other.

A man never wrought out of himſelf, muſt needs work to himſelf. And obedience which ariſeth from a mans ſelf, is terminated in a mans ſelf again. It muſt bee a Principle from Chriſt, which carries the ſoul to Chriſt. A man can go no higher than his Principle. And therefore having Principles no higher than himſelf, his Obedience muſt needs bee terminated in himſelf.

As all Rivers, they run to the Sea. They came from the Sea, and therefore return back again to the Sea; ſo all thoſe duties which ariſe from a mans ſelf, muſt needs bee finiſhed in himſelf.

Such a man, hee is the God himſelf whom hee ſerves. Hee makes himſelf the end of all his ſervice: though hee look as far as the end, even to Heaven in his ſervice.

Here then is the third thing wherein hee is faulty. Hee makes himſelf the end of all his Obedience. Hee hath not a ſingle Eye to the Glory of God. His ſervice is neither begun in God, nor wrought by p. 287God, nor finiſhed to God. Neither begun by his Grace, nor finiſhed to his Glory.

4. Hee is faulty in this, that hee reſts upon what hee doth, and looks no higher. Hee looks upon all hee doth as upon ſo many bribes for a pardon, as ſo much good monies laid out for Heaven. Hee weaves a web of Righteouſneſs to cloathe himſelf withall. Hee never looks out for another Righteouſneſs, to bee juſtified by; but reſts upon that which hee himſelf hath wrought. Which being not only imperfect, but impure; a rag, and a filthy rag: hee muſt needs miſcarry in it.

If this had been enough to have brought men to Heaven, God might have ſpared a great deal of labour, Chriſt a great deal of blood, by giving man ability to do duties; and then all had been done.

But there was an infinit wrath to bee born; an infinite juſtice to bee ſatisfied; which none but Chriſt can do.

And here you ſee the Scribes and Phariſees failed alſo. They did much, but they looked out for no other Righteouſneſs than their own; In this they reſted for Life and Juſtification.

5. They make duty it ſelf their Obedience, which ſhould quicken their Obedience. They reſt upon the bare performance of the duty, and never look to the end of Duty. So they reſt upon the bridge, and never go over.

Duty ſerves an unſound ſpirit for Obedience. But Duty doth but quicken, and ſtrengthen, and inable a godly man to Obedience.

6. But the ſixth, and the main Crack is here. Theſe ſpiritual Performances do not ariſe from ſpiritual Principles; from an heart principled from above; from an heart univerſally ſanctified. Here is the Bane of all. Here are new works, but an old heart. New Practiſes; but a mans old Principles.

You ſee this, Iſa. 1.10. to 16. But I will now inſtance in the fifteenth only. — When you ſpread forth your hands to Heaven, I will hide my eyes; and when you make many Prayers; when you abound in duty, adding Prayer to Prayer (as the Word is) — I will not hear. Your hands are full of blood. They were unregenerate, unſanctified. They were new practiſes, but the old heart ſtill.

The like you ſee of the Scribes and Phariſees. They faſted, prayed, did much in the wayes of God. But their hearts were not changed, they were unregenerate ſtill, were not principled from above.

This you ſee plain, Joh. 3. where Nicodemus, one of the chief of the Phariſees knew not yet what Regeneration meant. Chriſt tells him of Regeneration; and hee replies, How is it poſsible that a man ſhould bee born again, when hee is old? Can hee enter into his Mothers womb again? By which you ſee, though hee did all thoſe things reported of the Phariſees, as Faſting, Praying, Tithing, &c. yet …s hee a ſtranger to this great work of Regeneration, change of p. 288Nature; hee knew not what it meant.

So that you ſee, here is the great fault of all. A man walks in new Practiſes with an old Heart, an Heart never truly, throughly, ſpiritually changed.

There is a fourefold Change.

1. A change from good to evil. This is a fearfull change.

2. A change from evil to good. This is a bleſſed change.

3. A change from evil to evil; from one to another.

4. A change from ſome evil, to ſome good.

I will expreſs it in theſe four words. There is

1. A Moral Change.

2. A Partial Change.

3. A Formal Change.

4. A Spiritual Change.

1. There is a meer Moral Change. When a man changeth from ſinfull notorious wayes, to Morality, Temperance, Juſtice, Equity, Patience, Contentation. And ſticks there, and goes no further. And here thouſands, who lye in the boſome of the Church, ſtick and periſh.

2. There is a Partial Change; wherein men leave ſome particular ſins, and practiſe ſome particular duties. This is a particular Converſion. When men were Drunkards, Swearers, unclean perſons, &c. And now are perſwaded to leave theſe particular ſins, and betake themſelves to ſome general and common duties of a Chriſtian.

And there are many men, who are mended thus. They will hear a Sermon, and do ſome outward duties, But they are not new made. And this is but like the putting of a new peece of cloath into an old garment; the rent will bee made worſe. Chriſt ſets this down in the parable. The unclean ſpirit is caſt out for a time, but afterward returneth with ſeven ſpirits worſe than himſelf, and ſo his laſt end proves worſe than his beginning, Mat. 12.43, &c.

3. There is a Formal Change, when men, in outward appearance do ſeem to walk in all duties of holineſs, and to forbear the commiſſion of any groſs ſin. And yet never had their hearts wrought upon. All this while it is but their practiſes, not their Principles that are truly changed. And theſe are the men that do ſo much.

Of theſe St. Paul ſpeaks, 2 Tim. 3.5. Having a form of godlineſs, yet denying the Power: From ſuch turn away. By which phraſe, I told you, was implied, that though an Hypocrite hath nothing in him, which is eſſential to a Chriſtian, as a Chriſtian; yet may hee bee the compleat Reſemblance of a Chriſtian, in all thoſe things which are not eſſential to him. Hee may bee the compleat picture of a godly man, from top, to toe; in every member, every limb, every duty, for the externals of it.

4. There is a Spiritual Change; wherein the frame and conſtitution of the inward man is changed; and all is made new.

p. 2891. Not new, for ſubſtance of ſoul and body.

2. Not new, for faculties of ſoul and body.

As new underſtanding, new will, &c. Here a mans new Practiſes flow from new Principles. Here are not only new Wayes, but here is a new Heart. Hee hath a new Life in him, a new Spirit in him, by which hee is moved, And the want of this is the great Crack, the great Fault, the Ground, why a man may do much in the wayes of God, and yet miſcarry at laſt.

But there will bee one great Objection, which ſeems to throw down all this. The Objection is this.

Object. Nature cannot act, ultra Sphaeram, above it ſelf. Nature cannot go any further than Nature. As wee ſay of the Water. Quantum deſcendit, tantum aſcendit. Water can riſe no higher than it falls. So may it bee ſaid of Nature: Nature cannot act above Nature: cannot act above her Principle.

But to do theſe things is above the power of Nature. Therefore, hee who doth theſe duties, is above a ſtate of Nature.

Anſw. For anſwer of this. Wee ſay it is true in the Main. A man that hath no more than meer Nature in him, cannot act above meer Nature.

But Nature may bee ſtrengthened from above. There may bee higher Principles ſet in Nature, which may inable a man to go higher than common Nature, though not yet above one in ſtate of Nature.

A man may bee inabled to act above Nature: yet the Principle is not ſo high, as to inable a man to act above a man in the State of Nature.

For the better clearing of this. Wee may conſider Nature in diverſe forms or ranks.

1. There is meer Nature; with thoſe reliques (as ſome ſay) But rather (I ſay) reſtored Principles, which God gave to man, after hee had loſt all; that hee might bee a Man, not a Devil. For when by ſin, wee had loſt all, if God had not, out of pitty to mankinde, reſtored ſomething, wee ſhould have been as bad as Devils in the world; one devoure, murther, commit all outrage upon another. Now in this ſtate, ſomething may bee done, not much.

2. There is nature civilized, and moralized. Nature refined by moral Principles, which whether they bee in nature before, and ſo but husbanded and improved; or whether they were ſome common gifts of the Spirit, wee will not now diſpute, but conclude this latter.

Now by theſe a man may bee inabled to do above the common ſort of men, hee having higher Principles than meer nature fallen, and therefore is able to do more, in all the works of morality, works of Juſtice, Righteouſneſs, Charity, &c.

This you ſee in the Heathens, who far excelled the common ſort of men; their Principles being far higher.

p. 2903. There is Nature ſublimated, and raiſed yet higher by implantation of higher Principles than theſe are, by the help of which, a man may bee inabled to do above the pureſt natures of the Heathens; and yet but Nature.

The knowledge of God, of Chriſt, of Sin, of Grace, Heaven, Hell, together with the implantation of ſome general Principles, common gifts and graces of the Spirit may ſo ſublimate a man, that by the help of theſe, a man may not only bee wrought up to do more than meer Nature fallen, but more than Nature ſtrengthened with moral Principles, is able to do.

You ſee this in Judas, Demas, Herod, &c. whoſe actions were above meer Nature, as comming from higher Principles; but yet not above men in the ſtate of Nature.

This work upon men, though not ſo much as ſpiritual; yet it is more than meer Moral. Though hee have not ſo high a Principle as a ſpiritual man, yet is his Principle higher than a meer moral mans. And by the help of that common Illumination, general workings of the Spirit, broken workings of humiliation, hee may bee inabled to pray, hear, read, confer, faſt, profeſs, and what not, for all outwards? and yet want the Sanctifying Spirit of Chriſt.

There may bee a ſupernatural work of the Spirit, upon ſome men, whereby nature may bee ſtrengthened from above; and yet they may want the ſaving work of the Spirit.

You ſee then diſtinguiſhed, Heb. 6.4. There were ſome, who were inlightened, and had taſted of the Heavenly gift. This was a Supernatural work: but yet this was not a Saving work, verſ. 9. — I am perſwaded better things of you, and ſuch as accompany ſalvation, though I thus ſpeak.

Thus you ſee the Objection cleared. And the fourth thing laid open (viz.) Where the fault is, that a man may do thus much, and yet bee unſound. I adde but thus much to it more.

1. Hee is a man, who was never humbled for ſins. And this is a ſure Rule. The heart never broken, was yet never ſound.

2. Hee is a man, that was never truly caſt out of himſelf; and therefore can go no higher than himſelf, in all hee doth.

3. Hee is a man, was never fully changed; hee walks in new wayes, with an old heart.

4. Hee is a man, who is carryed upon holy works with a ſlaviſh ſpirit. Hee would ſin, but dares not. Hee doth Duty, but hath no minde to do it.

What the Apoſtle ſaith of himſelf — the good I would do, I do not; and the evil I would not do, that do I: Hee, on the contrary, muſt ſay, if hee ſpeak truth. — The good I would not do, I do; and the evil I would do, that I do not, I dare not.

Hee is a man, who hath no principle of ſpiritual life in him; Hee is moved, but doth not move; hee is carried about with weights, p. 291as a Clock or Watch; hee hath no inward Principle of life to move him.

A Clock you know doth move (or rather is moved) but it is not from any Principle of Life. It is the weights which carry it about. Take off them, and the Clock ſtands ſtill: ſo here. They are moved, but not by any Principle of Life within. There are two great weights which carry him about.

1. Fear of Hell.

2. A Hope of Heaven. Which weights if you take off, then hee ſtands ſtill.

Thus I have at laſt done with the Doctrinal part. That it is poſſible for a man to do much in the wayes of God, and yet have an unſound ſpirit, and fall ſhort of Heaven at laſt.

I come now to Application.