The Counterfeit Christian, Sermon 1

The Counterfeit Christian · Sermon 1

p. 17SERMON II.

On MATTH. 12. 43, 44, 45.

—When the Vnclean Spirit is gone out of a Man, &c.

THE laſt Day I opened the ſeveral Parts of this place of Holy Scripture,Morning-Exerciſe on Horſely-Down, Auguſt 17▪ 1690. in the uſual Method I have all along taken in my Expoſition of other Parables, which I have already ſpoken to, according to that ſmall meaſure of Light and Knowledg the Lord hath been pleaſed to beſtow upon me. There remains one thing further to be done, and that is indeed the chief and moſt material of all, which is to ſhew you the ſad State of the falſe and counterfeit Profeſſor, out of whom the Unclean Spirit is ſaid to be gone, but yet is returned again with ſeven other Spirits more wicked than himſelf. Our Bleſſed Lord ſaith,Mat. 12. 45Matt 12:45 The laſt State of that Man is worſe than the firſt. Now in what reſpect a painted Hypocrite, or one garniſhed only with common Gifts and Graces of the Spirit, may be ſaid to be in a worſe State than the open Prophane, I ſhall endeavour, God aſſiſting, to demonſtrate.

'Tis ſaid, Satan returned with ſeven other Spirits, &c.] Seven is a number of Perfection. I judg our Saviour deſigned hereby to ſhew that the Devil hath now got ſtronger hold and poſſeſſion of ſuch a Perſon by many degrees; many unclean Spirits, or worſe and more dangerous Sins cleave to him than before, ſo that he is like to be perfectly miſerable. But to proceed;

Firſt; That which renders falſe Profeſſors, or counterfeit Chriſtians, to be in ſuch a deplorable Condition, (which alſo evidently appeared in the Phariſees and other People in that Generation, to whom primarily our Saviour refers, as the cloſe of the 45th Verſe ſhews) is, that great Ignorance that cleaves p. 18to them notwithſtanding their common Illuminations; which uſually does conſist in theſe Reſpects following.

1. They know not their own miſerable State, looking upon themſelves to be rich and increaſed with Goods, Rev. 3. 17.Rev 3:17and to have need of nothing: as appears by that Charge of the Lord Chriſt againſt the Church of Laodicea, who were fallen into the like Condition; they think none knows more than themſelves, inſomuch that they ſecretly contemn him who tells them how it is with them; and this riſes from the conſideration of that great Knowledg they conceit they have above others;Joh. 9. 41.John 9:41 But now ye ſay, Ye ſee, therefore your Sin remains. If your Ignorance were ſimple, (as if Chriſt ſhould ſay) and not affected, or were you ſenſible of your blindneſſ, then your Diſease would not be ſo incurable: But now you ſay you ſee, and you doubt not but you are in a ſtate of Happineſſ, and are the only People of God, and yet preſumptuouſly refuſe the way of your Relief and Salvation, and do not conclude you are under Guilt and Wrath, as indeed you are. Prophane Perſons, though their State is bad, and very miſerable, yet are not generally ſo blind as once to imagine their Condition to be good, but act and do thoſe abominable Deeds of Darkneſſ, againſt the Light and Dictates of their own Conſciences: And though Satan hath got power over them, and their Luſts predominate in them, yet are they commonly poſſeſſed at certain times with fear about their eternal State, (unleſs wholly given up to a reprobate Mind,1 Tim. 4. 2.1 Tim 4:2 having their Conſcience ſeared with an hot Iron); and that which ſeems to bear up their Spirits, is the hopes they have of future Repentance; for the thoughts of dying in the preſent Condition they are in, is grievous to them: Nay, and the falſe Profeſſor, whilſt he abode under the Power of the Unclean Spirit, being openly prophane, might tremble, as ſeeing himſelf poſting headlong to Hell; but now, through the blindneſs of his Mind, for want of a true illumination of the Spirit, he thinks he is in the direct way to Heaven, his Conſcience being miſled, (and his intellectual part darkened) never reproves him, but rather gives in its teſtimony for him. And thus it was with Paul before his Converſion; whilſt he abode a Phariſee, his Conſcience never accuſed him for thoſe great Evils in perſecuting the Church of God; for he himſelf ſaith, he did it ignorantly in unbelief. What can render the State p. 19of a Perſon worſe, i. e. to be an Enemy to God, and Jeſus Chriſt, and to the Power of Godlineſs, and yet think he is Holy, and a good Chriſtian; nay, and his Conſcience being blinded in the Matter, acquits him of Hypocriſy for want of Saving-light, whilſt he keeps up in a zealous performance of the external Acts of Duty and Religion, by which means he is deprived of that help which ſome openly-prophane meet with from the Rebukes and Laſhes of their own Conſciences, which oft-times proves a means of their Converſion. But the hypocritical Profeſſor, not knowing the want of a changed Heart, nor the defect of thoſe Sacred Principles from whence ſhould flow all he acts and does, but contrarywiſe is ſtirred up by falſe Principles, and acts only by the power of natural Conſcience and Affections, having no clear judgment to diſcern his own Danger, nor what a State is he ſtill in; His Condition is deplorable, and this Unclean Spirit is worſe and more direful than that which he was in before.

2. Their Blindneſs and Ignorance conſiſteth, in that they cannot diſcern nor diſtinguiſh between a changed Heart and a changed Life, or between legal Reformation and true Regeneration. They think, becauſe their State ſeems ſo much better than it was before, in their own apprehenſion, and in the apprehenſion of others alſo, their Condition is good enough, they comparing themſelves with themſelves,2 Cor. 10. 12.2 Cor 10:12 beholding what a vaſt difference there is, or ſeems to be in reſpect of what they once were, when Swearers, Drunkards, Whoremongers, &c. cannot but commend themſelves to themſelves: once they ſaw themſelves Sinners, and called themſelves ſo, and were aſhamed of their own ſinful and wicked Lives; but now they are Righteous in their own conceit, and ſo have no need of any further work, being arrived to that State of Holineſſ, (as they think) to that degree of Piety, to that Change, to that Converſion, that they conclude they need not ſeek for any other, and yet are deceived, and in the Gall of Bitterneſs. And hereby they ſeem to put themſelves out of the Call of Jeſus Chriſt,Mat. 18. 11.Matt 18:11 who came to ſeek and to ſave that which was loſt: not to call the Righteous, but Sinners to Repentance. Let Men think what they pleaſe, certainly there is no Devil like this Devil: If he can perſwade a Man that he is whole, and not ſick at all, and ſo needs no Phyſician; and that when the Goſpel p. 20is preached to Sinners, and the danger of Unbelief is opened, yet it doth not affect him, nor concern him, he being become a righteous Perſon; what hopes can there be of ſuch a one? Alas, the Miniſters of Chriſt have received no Commiſſion to offer Chriſt to any but to Sinners. Now theſe are not the Perſons a precious Saviour is tendred unto, they ſee no want nor need of him, and therefore theſe are paſſed by as ſuch who need no Repentance.

3. Their Blindneſs conſiſteth in their ignorance of God's Righteouſneſs, not knowing what Righteouſneſs it is that will render them accepted and juſtified in the ſight of God; and ſo, like the poor Jews,Rom. 10. 3.Rom 10:3 go about to eſtabliſh their own Righteouſneſs, their own perſonal Righteouſneſſ, a home-spun Righteouſneſs; they ſee no need to go to another, to be beholden to another, for that which they ſuppoſe they have in themſelves. And this ignorance of the Righteouſneſs of God, partly riſes from their ignorance of the Nature of the Law, and pure Nature of God, concluding, there is no need of a ſpotleſs or perfect Righteousneſſ in point of Juſtification, (as either being inherent in us, which can't be, ſince all have ſinned) or elſe by Imputation, as wrought out for us in the Perſon of the Mediator; and therefore think (as Paul once did) he is a juſtified Perſon who breaks not the Letter of the Law, or is not guilty of the groſs Acts of Sin.

Secondly; Their Danger appears alſo from a proud Devil that now is entred into them. Pride commonly accompanies Ignorance, and this abounds in the Heart of Man by Nature, and there it will predominate, till the Soul paſſes through an effectual Change; but it appears in none ſo fully, or to ſuch a Degree, as in a Phariſaical Perſon; he cannot indure to think he is ſo poor as prophane and notorious Sinners are; what, go to his Neighbour's Door for every Morſel of Bread he eats, and for every draught of Drink! no, 'tis below him to beg, he thinks 'tis enough for Publicans and Sinners to do ſo. And indeed what need he go to be fed and clothed by another, that is full, and ſees his Goods increaſed, and hath need of nothing? Faith empties the Soul, makes it poor, before it fills and inriches it. But this Man knows not what Faith is, nor the Life of it. Pride ſprings from an inordinate Self-love: Self-love, and Self-flattery, p. 21are the Glaſſes in which a ſelf-deceived Hypocrite looks daily in, in which he appears indeed that which he is not. Self-love is a Multiplying, yea a Magnifying-Glaſs. Theſe never had a true ſight of themſelves, never ſaw their own Poverty, and horrid pollution of their Nature; 'tis with them, as it was with the Apoſtle, before the Commandment came, they are alive,Ròm. 7. 9. and beautiful in their own Eyes. Behold, thou art called a Jew, Rom. 2. 17, 18.Rom 2:17Rom 2:18and reſteſt in the Law, and makeſt thy boaſt of God, and knoweſt his will, and approveſt the things that are excellent. Thou art, as if he ſhould ſay, called a Saint, looked upon by all to be a Holy Perſon, a Religious Man, one of great Parts, and Knowledg, and Abilities, exceeding many; makeſt thy boaſt of God, as if none knew him ſo well as thou doſt: but this was their Pride, their Hearts were lifted up, by reaſon of that knowledg they had of the Letter of the Law; though neither their Hearts nor Lives were conformable to the Spiritualneſs of it, never ſaw that the leaſt Sin and Luſts lays them open to the dreadful Wrath of God, and to the Curſe of his holy Law. They boaſted in that they had eſcaped the Corruption that is in the World, Rom. 2. 22.Rom 2:22i. e. all ſcandalous and groſs Sins, and ſo were puffed up in Pride and Vain-Glory. Theſe Self-righteous Perſons will not be made ſenſible that they are in a ſinful State, becauſe of thoſe commendable Qualities poſſeſſed within, as they ſeem in their own Eyes; and do not perceive how they are degenerated, and have loſt the Image of God which we had in Creation, and how now they bear the Image of the Devil by Corruption; they underſtand not the Nature and Extent of Original Sin, the pravity of their natural Faculties, the lameneſs and impotency of their own natural Powers, nor the ſinfulneſs of the firſt motions of their Hearts; boaſting (as one obſerves) of ſelf-Ability in the midſt of utter Weakneſs,Charnock. and an affection to God under prevailing and horrid Enmity. Pride commonly ariſes from a conceit of ſome excelling Quality, whether Beauty, Parts, or Knowledg, or affected Piety; and theſe Men never being convinced of their own natural Deformity, Filthineſs, and Pollution of Sin, that contagion of the Soul, the univerſal ſtain of Nature, nothing but Pollution ſucceeding in the place of original Purity, are ſwelled up in ſpiritual Pride and ſelf-conceitedneſs. The Phariſees p. 22were the proudeſt of all People, and they were the moſt ignorant of Goſpel-Truths; they would have their Opinion a Rule to all the People, and that muſt be a Truth which they ſo eſteem to be, and that an Error, which they conceit ſo to be. Pride being the Devil's Sin, is hateful to God. He that looks upon himſelf too much, looks upon God too little. If God hides the Myſteries of the Kingdom of Heaven from any,Mat. 11. 25.Matt 11:25 'tis from the Wiſe and Prudent. The Deſign of God in the glorious contrivance of the way of Salvation by Chriſt, is to confound and deſtroy the Pride of Man; and becauſe Man's corrupt Reaſon cannot comprehend the Sacred Myſteries of the Doctrine of Faith, they contemn and diſbelieve the revelation of it.

No Religion nor Ordinance of God is valued by ſome Men but what ſuits with their own affected Principles and Notions; from hence the Greeks counted the Goſpel Fooliſhneſs:1 Cor. 1.1 Cor 1 and the Jews were ſo wedded to their own legal Righteouſneſs, that unto them Jeſus Chriſt was a ſtumbling-block; the pride of their Knowledg and Attainments was the Mother and Nurſe of their incredulity:Joh. 7. 48.John 7:48 Have any of the Phariſees believed on him? Theſe Men ſin (as I have often told ſome of you) againſt the Remedy, and fence againſt the Edge of that Sword by which their Souls ſhould be wounded, and they die, if ever they come to live indeed; therefore what hopes is there of them? Alas, Men ſwelled up with an Opinion of their own good Estate and Condition without Chriſt, are unfit for Faith. This is one of the ſtrong Holds, exalting it ſelf againſt the Knowledg of God: How loth is a proud Man to become a Fool, that he may be wiſe? or to captivate his Reaſon to the obedience of Faith, to be juſtified by another's Righteouſneſs? and that our own Righteouſneſs, which is ſo pleaſant and acceptable in our ſight, and in the ſight of Men, ſhould be as filthy Rags, or a loathſome thing in the ſight of God, is to theſe ſort of People a ſtrange Paradox.

Lucifer, as ſome pretend, is one of the chief of Devils, who is called alſo the King of Pride: If ſo, certainly he is one of thoſe wicked Spirits that entred into this Perſon. Now what but infinite Power can throw out this Devil, this Pride, and bring this Soul to the foot of the croſs, and make it ſtrike its p. 23ſwelling Sails to Jeſus Chriſt, and become nothing in it ſelf, and to hate and loth its own Righteouſneſs, by reaſon of that impurity and pollution that cleaves to every beſt Duty they do or can perform? Thus this unclean Spirit raiſes up ſtrong Fortifications againſt the way of Salvation, the way of Faith, or going to Jeſus Chriſt for all as poor and undone Sinners. Theſe Enemies, in Hypocritical and Self-righteous Perſons, ſtand armed in the Breaches of Nature (as one obſerves) to beat off all Aſſaults of the Goſpel,Charnock. and therefore the latter State of theſe Perſons is worſe than the firſt.

Thirdly; Self-confidence may be another evil Spirit that is entred into theſe Perſons, and which renders their State ſo bad. 'Tis impoſſible to perſwade them that their Condition is nought and damnable: you may (as I hinted before) quickly bring a vile and debauched Perſon to acknowledg his State is dangerous, tho there is no turning him from his evil courſe; yet he ſtands not upon ſelf-juſtification, but rather readily yields to you: if you deal with him at a ſeaſonable time with Wiſdom, and tell him he is a very wretched Creature I know: I am ſo, ſaith he, the Lord have Mercy upon me. But the Man out of whom the debauched Devil is gone, is in his own Eyes become another Perſon, a ſeeming Saint, one that hears Sermons, Prays, and gives Alms, and yet not renewed, nor his evil Habits changed. O 'tis no eaſy thing to bring him once to doubt or queſtion the Goodneſs of his Condition, he bleſſes God for that help he has had to change his former courſe of Life; God, I thank thee, I am not as other Men, nor as this Publican; I was as bad as other, but I am become religious; now I am no Swearer, Whoremonger, Drunkard, Extortioner, &c. To this purpoſe you have the Phariſee boaſting and praiſing of God: this renders his ſtate lamentable with a witneſs. What made the fooliſh Virgins ſo bold as to go forth to meet the Bridegroom? Was it not that confidence they had that their condition was good?Prov. 14. 16.Prov 14:16 A wiſe Man, ſaith Solomon, feareth, and departeth from iniquity; but a Fool rageth, and is confident.

Confidence is oppoſed to Fearing; ſo that this ſort of Men are ſecure and unſensible of their Danger till it is too late. As in the Caſe of the Fooliſh Virgins, they ſaw not their fearful State till the Mid-night Cry was heard. And hence our Saviour p. 24told the Scribes and Phariſees, Mat. 21. 32, 33.Matt 21:32Matt 21:33that Publicans and Harlots went into the Kingdom of Heaven before them: Which fully confirms what we ſay from this dark Scripture, viz. That openly prophane Perſons, and notorious Sinners, are not in ſo dangerous a condition, as a falſe Profeſſor or counterfeit Chriſtian, who having paſſed under a ſeeming change of Life, and left the groſs Acts of Sin, though never throughly wrought upon by regenerating Grace; and I conclude this of Self-confidence is one of thoſe more wicked Spirits that are now entered into him. Behold, thou art called a Jew, Rom. 2. 17, 18, 19.Rom 2:17Rom 2:18Rom 2:19and reſts in the Law, and makes thy boaſt of God, &c. And art confident that thou thy ſelf art a Guide of the Blind, a Light to them that ſit in Darkneſs, &c. Thus theſe Perſons proudly, with great Self-confidence, arrogate all Wisdom and Knowledg to themſelves; and are like the Sluggard Solomon ſpeaks of,Prov. 26. 16.Prov 26:16 i.e. wiſer in their own conceit than ſeven Men that can render a Reaſon. Tremble ye who fear nothing, who conclude all Wiſdom and Knowledg is with you, and that you need not be taught more than you already know. Some Men, tho openly prophane, glory and boaſt of their Church and Chriſtianity, and doubt not but in that Faith to be ſaved: But if thoſe who are of a good moral Life, and zealous for the external Parts of true Religion, for want of a ſaving Work of Grace on their Hearts, are in ſuch a deplorable State, what vain pride and folly poſſeſſeth that fooliſh and debauched Crew we have amongſt us?

Fourthly; Vain-Glory alſo certainly may be another Sin this Perſon is become guilty of. The Deſign of God in the Goſpel, is to diſcover how vile, helpleſs, and wretched all Men naturally are in themſelves, and ſo to ſhew us that we have nothing to glory in,1 Cor. 1. ult.1 Cor 1 but that he that glorieth might glory in the Lord. But theſe Perſons glory in their ſeeming Gifts, Parts, Learning, Knowledg, and external Privileges: they are like thoſe of old who cried out, the Temple of the Lord, or the Church of God are we. Poor Sinners have nothing to glory in unleſs it be their Shame. The Publican cries out, Lord, be merciful to me a Sinner. But the falſe and ſelf-righteous Profeſſor, like as a rich Man glories in his Riches, and a ſtrong Man glories in his Strength, ſo he glories in his own Righteouſneſs, in his ſpiritual Attainments and ſeeming Sanctity. And doubtleſs this is another p. 25ſtrong Chain with which the Devil binds theſe deluded Creatures. Self-confidence, Pride, and Vain-glory, are all of near Kin, and proceed from that horrid Ignorance I firſt mentioned; they are all the ſpurious Off-spring of that curſed Parent. But why ſhould we glory in the Lord, or rejoice only in Chriſt? Why 'tis,1 Cor. 1. 30.1 Cor 1:30 becauſe ye are in Chriſt Jeſus, who of God is made unto us Wiſdom, and Righteouſneſs, Sanctification and Redemption: Ye are in him by Faith, by Regeneration, and his Spirit dwells in you. Our Righteouſneſs is ſo imperfect, and ſo filthy, that it is compared to a menſtruous Cloth; inſtead of glorying in it, we have cauſe to be aſhamed of it, and to loath our ſelves, and with Paul, Phil. 3. 8, 9.Phil 3:8Phil 3:9to account it but Dung; our beſt Actions, Works and Duties we perform, cannot commend us to God, nor in any reſpect procure the leaſt Good from his Hands, foraſmuch as Sin cleaveth to them, and nothing but a perfect and compleat Righteouſneſs can render the Soul juſtified and accepted in his ſight.

This vain-glorious Perſon little conſidereth what horrid Pollution abides ſtill in his Heart, for which he is accurſed by the Law of God, and ſo remains till he hath real Union with Chriſt, and is brought under a Divine Change. What though he has eſcaped ſome abominable Evils and Corruptions of his Life, ſince his vicious Habits, and filthy Nature is not changed, nor he ſees not the Purity of the Law of God? Alas, he beholds it, as only forbidding all outward Acts of Sin, but the Spirituality of it was never opened to him, for if it had, he would ſee no cauſe of glorying in himſelf, but contrariwiſe would ſoon be convinced of his Error and ſad Miſtake, and behold himſelf an undone Man, and cry out of the deceitful Nature, turnings and windings of his own baſe Heart, Thoughts and Affections, and what a diſproportion or diſagreement to the perfect Rule; or how far he is from that Holineſſ, and Purity, and Rectitude deſcribed in the Book of God. It amazed Paul, when he once came fully to underſtand the Law, when he looked on all the parts of it, not only on the groſſer Sins forbidden by it, but on the Rectitude, the Holineſs which is required therein: When he ſaw the Law diſcover'd Luſt to be Sin, and that the leaſt Luſt of the Heart is as palpable a breach of it, as Murder, Theft, or the outward Act of Adultery, and expoſed equally to the p. 26Curſe of it, and ſo to the Wrath of God: Then (saith he) Sin revived, Rom. 7. 9.Rom 7:9and I died; that is, as to any hopes of Life and Salvation by that Righteouſneſs which before he gloried in, and made his boaſt of. The ſame Apoſtle afterwards came to ſee that in him,Rom. 7.Rom 7 that is to ſay, in his Fleſh dwelt no good thing; nay, and the Holy Ghoſt ſaith,Rom. 3. 10.Rom 3:10 All are gone out of the way, all are become filthy, and there is none that doth good, no not one. What cauſe is there then for this Man to glory in his Parts, Knowledg, and ſeeming Righteouſneſs, ſince theſe things for which Men value and eſteem themſelves above others, God ſaith there is no good in, nothing excellent, but 'tis contrariwiſe abhorred and hateful to him? But O how hard a thing is it to bring this and that ſelf-righteous Perſon to believe this, or receive it as a Truth? What, ſays he, can ye make me think I am ſtill a vile Sinner, and God doth not accept me, who do ſo much good, that pray as I do, and hear Sermons, and am thus much reformed? O this is a worſe Devil than the former, and he hereby is in a worſe ſtate than at firſt. Before he was eaſily brought to confeſs his State bad: when openly prophane, his groſs and ſcandalous Sins appeared odious to him, being ſo indeed in the Eyes of all ſober and civilized People; groſs Wickedneſs ſeemed to him as filthy Rags, or as a menſtruous Cloth: But to tell him his Righteouſneſs is alike abominable, filthy, and hateful to God; this he cannot believe, but concludes, 'tis a glorious Cover, a rich Garment, a precious Ornament, and ſo prides himſelf in it, and makes his boaſt of it, pretending now to ſo much Sanctity, that like thoſe of old he is ready in his Heart to ſay to others,Isa. 65. 5.Isa 65:5 Stand by your ſelves, come not near me, for I am holier than you. Thus the Phariſees of old ſequeſtred themſelves from all ſorts of Men, muſt not be ſo much as touched by any; for ſo it ſeems by that paſſage, when the poor Woman came to Chriſt,Mat. 9. 20.Matt 9:20 and touched the Hem of his Garment, they wondered that our Saviour would ſuffer himſelf to be touched by her, ſhe being a Sinner; they could not endure to have any legal pollution upon them, would not eat a bit of Meat until they had waſhed their Hands, and oft waſhed their whole Bodies, eſpecially after they had been at a Feaſt, for fear any pollution had fallen upon them: and ſo alſo when they came from the Market, leſt peradventure they ſhould have p. 27touched ſome Heathen, or ſome Perſon who was legally unclean. And now in this Righteouſneſs they gloried, truſted to it, and ſought hereby for Juſtification and Acceptance in the Sight of God, which rendered their State worſe than before. And that which ſeems to feed and heighten this Pride, Self-confidence, and Vain-glory, in ſome of theſe blind and ſelf-deceived People, is that ſtrange Conceit and Apprehenſion they have of their own Power and Abilities to do and perform thoſe things God requireth, in order to their Acceptance with him, together with their falſe Notions of God's Mercy in pardoning them wherein they come ſhort. In this very reſpect the Jews erred to their eternal Overthrow; they thought they had Power, and were able to keep the Law to ſuch a Degree, that they were accepted as righteous Perſons in God's Sight by it; and though they might not be puffed up with Pride (as ſome of late amongſt us are and have been) as to think they were without Sin, yet did not doubt but wherein they came ſhort or were guilty, God, as a pure Act of his Mercy, would forgive them, not ſeeing a Neceſſity of Chriſt and of his Righteouſneſſ. Which Notion tends at once utterly to make void the Doctrine of Faith, and Covenant of Grace, and ſo conſequently the whole Deſign of God in ſending Jeſus Chriſt into the World: for if Salvation may be obtained this way, Chriſt is dead in vain. And whilſt I am hinting theſe things to you, I cannot but bewail another ſort of Men, who though not ſo groſsly blind and miſtaken as ſome others are, yet doubtleſs greatly miſs it, and run upon almoſt as bad a Rock, whilſt they apprehend and think all Men are put into ſuch a Capacity that they may be ſaved if they will, i. e. by improving the means of Light and Knowledg, they have by their own inherent Power and Abilities, without the ſpecial Operation of the ſpirit, not conſidering the woful pravity of Man's Nature, by original and actual Tranſgreſſion, they being dead in Sin, and ſtand in as much need to be quickned by Jeſus Chriſt,Ephes. 2. 1, 2.Eph 2:1Eph 2:2 or to have a Principle of Divine Life infuſed into them, if ever they ſpiritually live, as Lazarus had to be quickned and raiſed again, after he had lain four days in the Grave. Nay and 'tis evident, God doth work in us, who are ſpiritually quickned and brought to believe, after the ſame manner which he wrought p. 28in Chriſt when he raiſed him from the dead.Ephes. 1. 18, 19, 20.Eph 1:18Eph 1:19Eph 1:20 One ground or cauſe of theſe Mens Miſtake may ariſe from the Conſideration of that Power Men in general have by the help of natural Conſcience, and the external means of Grace, to leave the groſs Acts of Sin, and ſo reform their Lives, and cleave to God in all Acts of Obedience, in the external Ordinances of the Goſpel, which is I fear all the Converſion ſome Profeſſors ever attained unto, and is alſo indeed the Subſtance of that which Man by the Power of his own Will, is able to arrive unto, to affirm that Man by his own natural and internal Abilities (as influenced by common Grace) hath Power to renew himſelf, change his own Heart, or form Jeſus Chriſt in his Soul, is in effect to attribute to him Omnipotency, and make a God of him, even no leſs than a creating Power: For the Image of God, which is wrought in all true regenerated Perſons,2 Cor. 5. 17.2 Cor 5:17 is called the new Creature; and a glorious Creature it is as ever the Almighty formed, being the top-Glory of all his creating Power. And beſides, this neceſſarily makes way for Men to boaſt and glory in themſelves, for it makes Man a Competitor, a Co-partner, and a Co-worker with God in Redemption; for the Work of Redemption doth not only conſist in a price paid, or an Atonement made by Jeſus Chriſt, (whereby he appeaſed Divine Wrath, and ſatiſfied God's offended Juſtice) but alſo by Power and bleſſed Conqueſt the one was done without us in the Perſon of Chriſt, the other is done in us by the Spirit of Chriſt, whereby thoſe evil and vicious Habits that are in us, naturally are removed, and the Power of Satan broke into Pieces, or that ſtrong Man armed overcome,1 John 3. 8.1 John 3:8 and the Soul ſet at Liberty. To this purpoſe was the Son of God manifeſted, that he might deſtroy the Works of the Devil. No Man can be ſaid to be redeemed by Chriſt, until he is redeemed from his Sins, or delivered from that Enmity that naturally is in his Heart againſt God, or that ſacred Image of God be again reſtored in him,Rom. 8. 7.Rom 8:7 not until he is quickned or raiſed from the dead.1 Pet. 1. 17, 18.1 Pet 1:171 Pet 1:18 Hence St. Peter, ſpeaking of Redemption, ſaith, We were not redeemed with corruptible things, as Silver and Gold, from a vain Converſation, &c. but with the precious Blood of Jeſus Chriſt, as of a Lamb without Blemiſh and without Spot. The Redemption is from a vain Converſation, 'tis not from Wrath only, but from Sin the cauſe of that Wrath alſo. And all Men know this is not p. 29univerſal, ſeeing but a very few are indeed thus redeemed; and they may as well perceive that this is as abſolutely the Work of Chriſt, as he is our Redeemer, viz. thus to work in us, to redeem us as it was his Work to die for us. How good is it therefore for us to conſider the Danger that ariſes from miſtaken and unſound Principles, if we would not be found guilty of this Sin of Vain-Glory? The truth is, ſome good Men are ſo miſled, that they make the new Covenant a mere conditional Covenant, and if after all Chriſt hath done, their Intereſt in it and eternal Life wholly depends upon the weak and wavering Principles of the depraved Creature, and his ſtubborn and rebellious Will has its negative Voice: and if the Creature works not, complies not to thoſe Conditions required, the whole of Redemption-Work may be loſt, and not one Soul redeemed. And were it thus, there is more reaſon to believe Chriſt would have loſt all his Labour and infinite Kindneſſ, than otherwiſe. Since Man is naturally ſo depraved and averſe to that which is truly good, having ſuch Enmity in his Heart againſt God, and is wholly under the Power and Government of the Devil, and this alſo would render the new Covenant not better, nay, not ſo good as the firſt; for then Man was a perfect Creature, having not then ſuch a captivating Power of Sin nor Satan in him, but had a Power of Will to ſtand, if he had exerciſed it, and reſisted the Tempter from without. There is one thing more I ſhall note, before I leave this Point: 'Tis eaſy to perceive from hence, what Grace it is that Man may fall from, I mean finally and totally fall, i. e. whatſoever Men may act or do from thoſe common Operations of the Spirit, or by the Power of natural Conſcience, under the external Preaching of the Word, or means of the Rod or Afflictions, by the Aſſiſtance or Help of which I doubt not he may become another Man, a great Profeſſor, pray, hear the Word, have a ſort of Faith, viz. that of Credence, be baptized, and ſo become a Church-Member, yea, a Preacher, and may be in the Sight of Men of a blameleſs Life and Converſation, and yet never changed in Heart, or regenerated by the effectual and ſpecial Operations of Chriſt's Spirit, nor have Union with Chriſt: From this Grace, or ſuch a reformed Life and Profeſſion of Religion, a Perſon may fall away, and indeed riſe no more. And ſuch I conclude the ſtony and thorny-ground-Profeſſors p. 30were.Mat. 13.Matt 13 Moreover, 'tis as evident that the goodground, viz. the honeſt-hearted Perſon, brought forth Fruit to Life eternal, and fell not finally and totally away from the Grace of God.

If any aſk,Queſt. how it came to paſs any of the ground is ſaid to be good?

I anſwer.Anſw. Naturally all the Hearts of Men and Women are evil, the Defection was univerſal. But theſe Hearts of Men who are ſaid to be good ground, were prepared for the Word; by which means, through the Spirit, they came to be regenerated, their Hearts were plowed up or broken in pieces by the Word and Spirit in effectual Convictions. Plow up the fallow Ground, Jer. 4. 3.Jer 4:3(saith the Lord by the Prophet) and ſow not amongſt Thorns. Not that Man is able to do this, any more than he is to make himſelf a new Heart, which he is likewiſe required to do, Ezek. 18. 11. but the former is the Work of the Spirit by Convictions; the latter the Work of the Spirit in Regeneration. Till the Heart is pierced by the Holy Ghoſt, and broken to pieces and made ſoft, which naturally is hard, the Word can find no ſaving or effectual rooting there, but 'tis like a Rock, or ſo ſtony or thorny, that no Fruit of the Word will abide to everlaſting Life. Therefore I conclude, effectual Convictions are a Preparative, or a Preparation to Regeneration; the Spirit is a Spirit of Burning before 'tis a Spirit of Conſolation: Isa. 1.Isa 1it firſt plows up the Fallow-ground, and then when the Seed is ſown, it will take Root, and bring forth Fruit to Salvation.

Fifthly. Moreover, Formality, it may appear to all, from hence is another Evil that does attend this ſort of Men, or is another wicked Spirit that hath poſſeſſion of their Souls. What a ſtir did the Phariſees make about Ceremonies? how zealous were they, like ſome now adays for outward Rituals and Traditions of their own deviſing, or which are mere humane; as if the chief part of Religion, and the ſacred Worſhip of God, conſisted in external Forms, Rites, and Ceremonies; And art confident (saith the Apoſtle) that thou thy ſelf art a Guide of the Blind, Rom. 2. 19, 20.Rom 2:19Rom 2:20a Light to them who are in Darkneſs, an Inſtructer of the fooliſh, a Teacher of Babes, which haſt a form of Knowledg, and of the Truth in the Law. A Scheme or Syſtem of Notions, a compendious Model or Method which is artificially compoſed, ſuch as Tutors and p. 31Profeſſors of Arts and Sciences do read over again and again to their Pupils and Auditors:Annotators. theſe Men are commonly the chief Enemies to the Power of Religion and Godlineſs, and like their Brethren of old, great Perſecutors of God's faithful and ſincere Children, whilſt they cry up their external Forms, conſidering not what our Saviour ſaith, that God is a Spirit, John 4.John 4and ſeeks ſpiritual Worſhippers of him, not formal, not external, or carnal Modes, bodily Geſtures, conſecrated Places, attended with glorious Ceremonies, ſaying over a few Prayers, in which are many vain Repetitions, not minding whether their matter of Worſhip be of Divine Inſtitution or not, nor whether they perform their Devotion in the Spirit of Jeſus Chriſt, flowing from a rectified Nature, and from ſacred Principles in the Life and Power that attends all ſanctified Chriſtian Worſhippers. Others of the ſame ſort may be right in the matter of Worſhip, ſeeming to hate Idolatry and all Superſtition, yet wholly reſting on the external part of Religion and Godlineſs, whoſe ſtate may be as dangerous as thoſe before named; though in this they ſeem to excel them, i. e. they firſt miſs it both in the matter of Divine Worſhip, as well as in the manner of it, they are zealous for the Traditions and Commandments of Men: as they are formal in their Worſhip; ſo their Form is not that form of Doctrine once delivered to the Saints; 'tis not the true form of Godlineſs, having [a form] of Godlineſs, not [the form;]2 Tim. 3. 5.2 Tim 3:5 'tis like a Mask, or Vizard, or Appearance, an accidental form (as one obſerves on that place,) 'tis a deviſed, or an humane, nay may be an Antichriſtian Form, thinking themſelves to be Chriſtians, and the only Worſhippers of Chriſt, and cry up themſelves to be the Church, the Church, and yet under this Vizard and pretended Piety are very vitious, empty and vain: and though they deny not the Power of Godlineſs in Words, yet do deny it in their Practice, making a Profeſſion, but Strangers to that Life, Peace, Love, Faith, and Self-denial, which attends and doth accompany all true Chriſtians. But the other ſort, though they are formal, yet 'tis a better Form, hence may be called Virgins, that is, ſuch who have not, will not, defile themſelves with Women; that is, with falſe Churches, with Idolatry, or the Superſtitions of Men, theſe are for the Goſpel-Form, the Goſpel-Doctrine, Goſpel-Precepts and Ordinances; theſe are not p. 32for a Form of Prayer, nor for any other Form of Worſhip, but what Chriſt himſelf ordained, as it is contained in the New Teſtament: Theſe may be Members of a True Church, and worſhip with that Church, and be as zealous for the outward and external Parts and Ordinances as any; like thoſe we read of, Iſa. 1. 11, 12, 13. Sacrifices and Burnt-Offerings, Prayer, Incenſe, New-Moons, Sabbaths, and calling of Aſſemblies, with appointed Feaſts, which were Inſtitutions of God. But theſe Men reſting on them, and having unſanctified Hearts and Lives, God hated them, and loathed their Services, being not performed in Faith, and hearty Love, and ſincere Reſolutions: that which they did, was but as if they had offered up a dead Carcaſe inſtead of a living Sacrifice; He that killeth an Ox, is as if he ſlew a Man; and he that ſacrifices a Lamb, as if he cut off a Dog's Neck; Isa. 66. 3.Isa 66:3and he that offereth an Oblation, as if he offered Swines Blood; he that burneth Incenſe, as if he bleſſed an Idol.

Such who ſhew never ſo much Zeal for the viſible Worſhip of God, and for all his Ordinances, if only formal in their performances, are abominated by the Lord: 'tis not a Lamp without Oil, a Name without the Nature, a Form of Godlineſs without the Power, will avail any Perſon. O how do many Profeſſors deceive themſelves? Sirs, all is and will be in vain, if the Root of the Matter be not in you, if not ſincere, truly gracious, the garniſh of outward Worſhip, or formal Services, or the Cloak of a viſible Profeſſion will not cover you from God's all-searching Eye; he ſees through all this Deceit, and beholds your inward Pride, Vain-glory, and horrid pollution of your Hearts and Lives: 'tis all one to be of a falſe Religion as to own the true, if not ſincere Chriſtians; theſe have ſuch unclean Spirits in them, that their State is worſe than before they made no profeſſion at all; theſe Devils are ſtronger than the firſt, have more cunning, craft, and ſubtilty to deceive and blind the Eyes, and ſo deſtroy the Soul, than thoſe who rule in open prophane People; for theſe are commonly Men of great Light and Underſtanding, can diſcourse well concerning Religion, and ſome of the deep things of God, or the Myſteries of the Goſpel; they can tell you the inſufficiency or diſability of Man to keep the Law, and how impoſſible 'tis to be juſtified in the ſight of God by it; as alſo the p. 33abſolute neceſſity of Faith and Regeneration.Counterfeit Chriſtians are not all of one ſort. Theſe are not only averſe to all humane Innovations and Traditions of Men, and ſo contend for God's Holy Inſtitutions in reſpect of his viſible Worſhip, (as I told you before) but ſeem to be inlightned very much into that internal Work of God's Grace upon the Soul, &c. but never come themſelves under thoſe ſaving Operations of the Spirit, but reſt in the Speculative Knowledg of thoſe Myſteries, and are meer empty and formal Perſons, and Strangers to that Divine Life, and ſacred Change of which they ſpeak, and yet poſſibly may not be throughly convinced of that deceit and deluſion they are under, but may hope all is well with them; but ſince they are not ſavingly renewed, but only reformed, having not Jeſus Chriſt dwelling in their Hearts, nor the Power of the Holy Ghoſt to enable and influence their Souls in the performance of their Duties, and in mortification of their Sins and Corruptions, they are frequently overcome by Satan, and horrid Evils prevail and predominate in them, by which means they bring great reproach upon Religion, and all thoſe who do profeſs it: hence the Apoſtle calls this ſort, the Enemies of the Croſs of Chriſt, Phil. 3. 18. and this further aggravates their Sin and Miſery, for whilſt openly prophane, and not pretending to Religion and Godlineſs, they could not injure the Name of God, nor expoſe the Goſpel and Profeſſors thereof to that ſcorn and reproach as now they do.

Sinners openly wicked, though notorious and vile Enemies to God, yet the hurt and wrong they do is eſpecially to their own Souls; but theſe by their carnal earthly Pr…, looſe and formal walking, hinder the promulgation of the Goſpel, and Converſion of the Souls of Men, beſides their weakning the Hands, and grieving the Hearts of the truly Godly. Moreover, they alſo pollute and defile (too often) the Church of Jeſus Chriſt, and bring great trouble upon the ſame. Hence there is in moſt Congregations who keep up a ſtrict and regular Diſcipline … ſo much Church-work, which makes the Communion of the Saints the more uncomfortable to them: for though it cannot be denied but ſincere Perſons may fall under Sin and Temptation, and ſo all the trouble of Churches, and Reproach that falls upon Religion, doth not ariſe from theſe p. 34counterfeit Chriſtians, or formal Profeſſors; yet doubtleſs the chiefeſt part of them do. It is ſaid, Offences will come, but wo to them by whom the Offence comes. From all which conſiderations their ſtate ſeems worſe in many degrees than before.

Sixthly; The wicked Spirit, or abominable Sin that ſome of theſe Mens Souls are alſo poſſeſſed with, is Legality. And though this clearly appears by what I have already ſaid, yet I ſhall ſpeak a little more fully and diſtinctly unto it. All that theſe Perſons do and perform, is in a legal Spirit; and that I may ſhew you what I mean by Legality, in ſhort it is this, i. e. They act and do for Life, look upon themſelves to be under a conditional Covenant; and whilſt they live up to that Law or Rule which they judg they are bound to obſerve and keep, in order to Juſtification, they have Peace, rendring the Goſpel and Covenant of Grace (by their falſe Apprehenſions of it) no better than a legal Miniſtration or conditional Covenant, as was hinted before in reſpect of another ſort of Men: For like as the Jews of old acted in a legal Spirit, and ſought to be juſtified by the Works of the Law, ſo theſe perform all their Services and Duties in the ſame Spirit, viz. not from Life, or a Divine Principle of Saving-Faith, but for Life. To keep the Commandments of God, and live religiouſly, is abſolutely neceſſary. But then this muſt be done from a renewed Nature, and flows from Faith, it being the proper Effect or Fruit thereof; but to ſtrive to live a ſober and holy Life, and obey God's Precepts, and reſt upon their ſo doing, and look to be accepted with God, and juſtified thereby, is that which too many of this ſort of People do, and this is to act in a legal Spirit. Poſſibly a Man may ſay, I know I cannot perfectly keep the Law, but I will do (by the help of God) what I can; and wherein I through weakneſs do tranſgreſs, the Lord is merciful, and I truſt will forgive me. But let me remember what God ſaith, viz. That he will in no wiſe clear the Guilty. Moreover, what the Law ſaith, it ſaith to them that are under the Law, Rom. 3. 19Rom 3:19that all Mouths may be ſtopped, and the whole World become guilty before God. 'Tis evident, as God will not forgive an impenitent Perſon, ſo he will not forgive the Penitent, except they believe in Jeſus Chriſt. 'Tis not for the ſake or worth of Repentance that God forgives any Man, the p. 35Penitent as well as the Impenitent are guilty, all have broke the Law, all are under Sin and Wrath, Repentance will not do, a holy Life will not do, Prayer and hearing Sermons will not do; By the Deeds of the Law (and by any thing we can do) no Fleſh ſhall be juſtified. If Men believe not on Chriſt, let them be what they will, Profeſſors or Prophane, they ſhall die in their Sins: God pardons no Sinner as a ſimple Act of his Mercy,Joh. 8. 24.John 8:24 without a reſpect had to the Satiſfaction Chriſt hath made to his offended Juſtice by his Death: And hence it is that the Apoſtle ſaith, All have ſinned, Rom. 3. 24, 25.Rom 3:24Rom 3:25and come ſhort of the Glory of God, being juſtified freely by his Grace, through the Redemption that is in Jeſus Chriſt; whom God hath ſet forth to be a Propitiation, through Faith in his Blood, to declare his Righteouſneſs for the remiſſion of Sins that are paſt, through the forbearance of God. Therefore God doth not accept of our Obedience in keeping the Precepts, either of the Old or New Teſtament, and forgive all our Deviations as a meer Act of his Mercy; for if this way Righteouſneſs and Juſtification were attainable, 'tis evident Chriſt died in vain, as I ſaid before; for could not God have done this, if Chriſt had never come to ſhed his precious Blood?

I remember ſome Years ago, I heard of a Man who lying on his Death-bed, when a Godly Perſon deſired him to look out for a Chriſt; anſwered, He had lived a godly Life all along, and why (said he) do you tell me of a Chriſt? or to that effect. He thought, ('tis evident,) none needed a Chriſt but prophane Perſons; and I fear many are of his Mind, tho they expreſs it not as he did, with their Tongues.

But poſſibly ſome may ſay, Object.We do not think that our Righteouſneſs juſtifies us any otherwiſe than through Chriſt's Merits.

To which I anſwer;Anſw. 'Tis not throug our perſonal Righteouſneſs, though joined or coupled with Chriſt's Merits, that we are juſtified, but through the perſonal Righteouſneſs of Chriſt alone, and the Merits of his Blood received by Faith; 'tis in this way, and only by this way we muſt be ſaved if ever we come to Heaven,1 Cor. 3. 11.1 Cor 3:11 Another Foundation can no Man lay. He that believeth not, Mar. 16. 16Mark 16:16ſhall be damned. Let him be what he will, Righteous or Wicked, 'tis a great Error to think that Chriſt's Merits make our Services or Performances meritorious: though … are accepted thereby when they flow from Faith, yet not p. 36as the Spring, or procuring Cauſe of our Juſtification.

To cloſe with this, let me add one thing further, which ſhews the Danger theſe Perſons are in. This Errour is a capital One, 'tis to err in a main Fundamental of Religion, and therefore Hereſy, a damnable Principle. And hence the Apoſtle calls it,Act. 15. 24Acts 15:24 a ſubverting the Souls of ſuch who receive it. And it was alſo from hence God gave the Jews up to Judicial Blindneſs, i. e. becauſe they went about to eſtablish their own Righteouſneſs, and did not ſubmit to the Righteouſneſs of God. Rom. 10. 3.Rom 10:3According as it is written, Rom. 11. 8.Rom 11:8God hath given them the Spirit of Slumber, Eyes that they ſhould not ſee, and Ears that they ſhould not hear. That muſt needs be a dangerous Evil, that provokes the Holy God thus to leave and give up a Perſon to blindneſs of Mind, and final Impenitency; for ſuch muſt needs periſh of neceſſity.

Therefore in the laſt place it follows, that the ſtate of theſe People is worſe than it was when they were no Profeſſors of Religion at all, but were openly wicked and prophane Sinners: theſe unclean Spirits are worſe than the firſt. And from hence let all take heed how they mix Law and Goſpel together in the caſe of Juſtification.Rom. 11. 6.Rom 11:6 If by Grace, then is it no more of Works, otherwiſe Grace is no Grace. But if it be of Works, then it is no more Grace, otherwiſe Work is no more Work. There is no mixing of the Merits of good Works and the free Grace of God together, but one of theſe doth exclude and deſtroy the Nature of the other: for if Election and Juſtification were partly of Grace, and partly of (or from foreſeen) Works, then Grace is no Grace, and Works no Works. For whatſoever proceedeth of Grace,Annotat. (as one obſerves) that cometh freely, and not of Debt; but whatſoever cometh by Merits or Works, that cometh by Debt. But now Debt, and free Grace, or that which is free and abſolutely by Grace, and that by deſert, are quite contrary things: therefore to ſay Men are Called and Juſtified, partly by Grace, and partly by Works, (or by whatſoever is done by the Creature) this were to put ſuch things together that cannot agree, for 'tis to make Merit no Merit, Debt no Debt, Works no Works, Grace no Grace, and ſo affirm and deny one and the ſame thing. Therefore how abſurd a thing is it for Men to mix the Law and Goſpel together in this ſenſe, or make that which is the Creature's p. 37Act or Work, a procuring Cauſe of acceptance and Juſtification in God's ſight? ſeeing it utterly deſtroys the nature of Grace, and ſo conſequently the glorious Deſign, of God's eternal Purpoſe in Jeſus Chriſt, and that bleſſed Covenant of his confirmed by the Mediator thereof. Where the Creature is wholly abaſed, and the free Grace of God alone exalted, Man is not a co-worker or co-partner with God: therefore thoſe Principles that have a natural tendency ſo to do, ought to be abominated by all good Chriſtians.

But it is objected, Object.That we are ſaid to be juſtified by Faith, and alſo that Repentance is required as a Condition of Salvation, &c.

1. I anſwer;Anſw. Some put Faith in the room and place of perfect Obedience to the Law; and that Faith which they ſpeak of they affirm is the ſole Act of the Creature: But this certainly is a grand Errour, for it would make our Juſtification to be ſtill by Works, and ſo deſtroy the Nature of God's free Grace: for that which is the Creature's Act, is all one with the Creature's Work; 'tis but to change one Work of the Creature to another; from an external Work of the Life, to an internal Work of the Heart. For, as Mr. Cary well obſerves, 'Tis Chriſt's perfect Righteouſneſs and Obedience only which is put into the room and place of ours, to juſtify and ſave us, and his Sufferings take away the Curſe which our Diſobedience brought upon us. Faith therefore is only the inſtrumental Cauſe of our Juſtification, 'tis only as an Inſtrument or Way of our receiving and applying the Righteouſneſs of Chriſt, if it juſtifies, as a Condition of the New Covenant, (as Works were required under the Old); and as that act or work injoined on our part to be done by us as Antecedent to the benefit of the Promiſe, that would make our Act or Work the formal Cauſe of our Juſtification, and ſo render the Terms of the New-Covenant much of the ſame Nature with the Old. Faith is not our Righteouſneſs in it ſelf, as a Work, but in relation to Chriſt the Object of it, or as an Act of receiving and applying his Righteouſneſs and Merits; as Eating nouriſheth, though it be the Meat that doth it in this ſenſe.Annotat. Rom. 4. 5.Rom 4:5 Him that worketh not, but believeth on him that juſtifies the ungodly, his Faith is counted for Righteouſneſs. And now whereas the Apoſtle James ſpeaks of Works juſtifying, and not Faith only, Jam. 2. 24. p. 38it is eaſy to be comprehended, and the great Apoſtle of the Gentiles and he reconciled. Paul ſpeaks of the Cauſe of our Juſtification before God, and James of the Signs of our Juſtification before Men; or ſhews how our good Works juſtify our Faith:Annotators. The one ſpeaks of the Imputation of Righteousneſs, the other of the Declaration of our Righteouſneſs; or one ſpeaks of the Office of Faith, the other of the Quality of Faith; the one ſpeaks of the Juſtification of the Perſon, the other of the Faith of that Perſon; the one ſpeaks of Abraham to be juſtified, the other of Abraham already juſtified. Moreover,

2. That Faith by which we are ſaid to be juſtified, is as much the Free-Gift of God's Grace to us, as Chriſt is the Free-Gift of his Grace for us: and hence Faith is called the Gift of God Eph. 2. 8, 9. and alſo a Fruit of the Spirit, Gal. 5. 22. And as it is a Grace wrought in us, ſo alſo ſuch a Grace that was promiſed to us as part of Chriſt's Purchaſe; To you it is given (saith the Apoſtle) in the behalf of Chriſt, Phil. 1. 29.Phil 1:29not only to believe, but alſo to ſuffer for his ſake; that is, it is given freely of God's meer Grace, yet upon the account of Chriſt's Merits and Mediation. Their believing in Chriſt was not in their own Power; No Man can come to me, Joh. 6. 65.John 6:65that is, believe in me, except it were given unto him of my Father: And all that the Father hath given to me, Joh. 6. 44.John 6:44ſhall come unto me, that is, believe on me. And again, No Man can come unto me, except the Father which ſent me draw him. That by the drawing here, is not meant of any coaction or force upon the Will, is out of Queſtion; the Will acts freely according to the Nature of that Faculty, but as it is acted and influenced by the Spirit; according to that Text in the Psalms, My People ſhall be willing in the Day of my Power: Ps. 110. 5.Ps 110:5But that it is to be underſtood only of a rational drawing, by Arguments uſed in the Miniſtry of the Word, we do deny; though in this ſenſe ſome do take it, and conclude, it is of the ſame import with that compelling mentioned, Luk. 14. 23. for the Miniſters of the Goſpel (as one obſerves) have no other Power to compel. But the Act of drawing here is not aſcribed to the Servants, but to the Maſter, not the Preacher, but the Father; therefore doubtleſs it ſignifies a Divine Power put forth upon the Soul of Man, by which the Lord opens the Heart, as he p. 39did the Heart of Lydia, ſo that he is made obedient to the call of God, and willing to cloſe with the Offer of Chriſt. And that this muſt be the meaning of the Text, it is rational to conclude, conſidering the nature of the motion in coming unto Chriſt, which is the motion of the Soul to a ſublime ſpiritual Object to do; which as no Soul hath any power of it ſelf, ſuch is the darkneſs of the Mind, the obſtinacy of the Will, and pravity of the Affections, unleſs influenced and wrought upon by the Spirit. So in like manner nothing is proud Man naturally more averſe to, cannot indure to think he is ſuch a poor Miſcreant, a mere beggarly Wretch, that he has not ſo much as a bit of Bread to eat, nor a Garment, in a ſpiritual ſenſe, to cover him, but muſt be beholden to his Neighbour for all: For as no Soul is able, without ſupernatural Grace, to apprehend ſpiritual Things [cannot] diſcern them; ſo there is in his mind enmity againſt God,Rom. 8. 7.Rom 8:7 for it is not ſubject to the Law of God, neither indeed [can] be.

From all which I have ſaid, it appears Faith (as before hinted) is not the Condition of Juſtification, tho the Way or Means appointed to receive that Righteouſneſs that doth juſtify the Sinner; ſo likewiſe Faith is God's Gift. Yet 'tis fooliſh to ſay, Man doth not believe, but rather the Spirit for him, becauſe he cannot believe by any natural Power inherent in him, till he is divinely influenced by the Holy Ghoſt: For ſuch may as well ſay, Lazarus did not live, or it was not his Life which he had after quickned, becauſe it was infuſed into him by the Power and Spirit of Chriſt. Therefore this and the former Objection are both gone, and the ſuppoſed Condition of the New Covenant vanquiſhed, ſince Faith it ſelf being the Fruit of it, cannot be the Condition thereof.

But ſaith the Objector, Object.If Faith and Repentance be not Conditions of the Covenant of Grace, then thoſe whom God hath appointed to Salvation, ſhall be ſaved whether they believe, or repent, or no.

To which we anſwer;Anſw. That Faith and Repentance, &c. are Promiſes of the New Covenant, as well as Juſtification and Eternal Life; and he that hath ordained the End, hath alſo ordained the Means:Jer. 31. 33.Jer 31:33 I will put my Law into their inward Parts, and write it in their Hearts, and will be their God, and they ſhall be my People. And I will make an everlaſting Covenant with them, that I p. 40will not turn away from doing them good, Jer. 32. 40.Jer 32:40but I will put my Fear into their Hearts, that they ſhall not depart from me. That God who hath promiſed to make us Happy, hath alſo promiſed to make us Holy; he hath promiſed Grace to us here, and to change our Hearts of Stone, and to give us Hearts of Fleſh, as well as he hath promiſed to give us Glory hereafter.

Our being called in Time, is but the effect of God's eternal Love before Time,Jer. 31. 3.Jer 31:3 becauſe he hath loved us with an everlaſting love; therefore with loving kindneſs hath he drawn us. We are called by the free Grace of God according to his purpoſe,Rom. 8. 29.Rom 8:29 as well as juſtified and eternally ſaved. We are predeſtinated that we may be conformable to the Image of his Son in Holineſs here on Earth, as well as in Heaven hereafter. If Men are left under the power of their Sins, or only to the bare improvements of their own natural Abilities in a meer reformed Life, and never brought by the free Grace of God to believe in Jeſus Chriſt, and ſo to have real Union with him,Joh. 6. 37.John 6:37 'tis an evident ſign they ſhall never be ſaved, they being none of them that the Father hath given to Chriſt;Eph. 1. 4.Eph 1:4 for, ſaith he, all that the Father giveth to me, ſhall come unto me; and in theſe only are infuſed the Divine Habits of Saving-Grace. The Apoſtle poſitively affirms, that God hath choſen us in Chriſt before the Foundation of the World, that we ſhould be Holy, and without blame before him in love; not only choſen to Salvation which is the End, but to Holineſs as the Means: Not becauſe we are Holy are we choſen, but that we may be Holy; but this ought not to take any Soul from the uſe of the Means. And as a clear demonſtration and illuſtration of this, I might mention that paſſage concerning Paul's Voyage to Rome, in reſpect of that aſſurance God gave him of the Lives of all that were with him in the Ship; the Angel of God appeared to him,Act. 27. 24, 25, 31.Acts 27:24Acts 27:25Acts 27:31 and ſaid, And lo, God hath given thee all them that ſail with thee. Wherefore, Sirs, be of good chear, for I believe God, that it ſhall be as it was told me. This Promiſe was abſolute, yet ſee what Paul ſaid to them, Except ye abide in the Ship, ye cannot be ſaved. That God that hath promiſed us Salvation, doth not ſave us without the uſe of Means, although the efficaciouſneſs and truth of the Promiſe, does no ways depend upon the virtue of the Means, but the Means are made effectual by virtue of the Promiſe, yet whoever neglects the p. 41Means, under any pretence of a free Promiſe, he does but tempt God,Annotators on the place. but doth not (as ſome obſerve) rightly believe in him.

Seventhly; Amongſt the wicked Spirits that are entred into this Man, namely, into this Counterfeit Chriſtian, that horrid and wicked Spirit of Unbelief muſt not be left out, for tho this Sin of Sins is in all unconverted Perſons, yet it reigns and triumphs more in this ſort of People than in others. Prophane Perſons are kept up by a falſe Faith, depending, as they will tell you, on the Death and Merits of Chriſt, tho 'tis only curſed preſumption in them; for that cannot be a true Faith, which changes not the Heart and Life of the Creature. But they believe not, by reaſon of love to their Sins, which they are not as yet willing to forgo. But theſe believe not on Chriſt, becauſe of that love which they have to their own ſeeming Righteouſneſs, which in point of Truſt, Hope, and Dependance, they alſo are not willing to forgo. Theſe Men place that Hope on their own Works and Righteouſneſs, which true Chriſtians place on Chriſt, and ſo unbelief in them throws Chriſt quite away, they having no need of him.

1. What is Unbelief, but an actual or vertual denial of the Truth of the Goſpel, when Men do not aſſent to the Doctrine of it, by an act of the Underſtanding?

2. 'Tis a refuſal to accept heartily of Chriſt upon the Terms of the Goſpel,Charnock. which is oppoſite to Juſtifying-Faith, when there is not a fiducial Motion to Chriſt as the Center. When Chriſt, the only Foundation and chief Corner-Stone, is laid aſide, and the Need and Worth of him not believed. This Sin binds all the Guilt of all their old and new Sins upon their Souls, 'tis a Sin againſt the higheſt Goodneſs of God, and caſts Contempt upon it; for never did God manifeſt ſuch ſovereign Goodneſſ unto his Creatures as in Jeſus Chriſt.Acts 4. 12.Acts 4:12 God hath ſaid, there is no Life, no Salvation any other way, but by the Lord Jeſus. But theſe Men do not aſſent to this Truth, do not believe the Report God hath given concerning the want of perfect Righteouſneſs and Regeneration, and Self-debaſement, &c. Nay, they ſeem to contradict the Will of God,Rom. 10. 3.Rom 10:3 by their going about to eſtablish their own Righteouſneſs, and ſo not ſubmitting to the Righteouſneſs of God. In a word, 'tis a denying of Chriſt, p. 42and a diſesteeming the Price of his Blood, as it alſo reflects on the Wiſdom of God, in fixing on this way to ſave Sinners: 'Tis an invaluating the Excellency of Chriſt's Perſon, Blood and Merits. As Faith counts all things Dung in Compariſon of Chriſt; ſo Unbelief accounts the Perſon, Offices, and Doctrine of Chriſt,Phil. 3. 8, 9, 10.Phil 3:8Phil 3:9Phil 3:10 but as Dung in Compariſon of the Excellency of Self-Righteouſneſs, Self-Wiſdom, Self-Sufficiency, &c. Theſe Men are the worſt Neglecters of the great Salvation, they do not only neglect it, but ſlight and contemn it, there being in their Thoughts not any need to look for Salvation this way: They that ſin againſt the Law, fly to the Goſpel; but theſe ſin againſt the Cure held forth and extended in the Goſpel. Whither muſt theſe fly? ſince there remains no more Sacrifice for Sin: if this be ſlighted, no other way or means is ordained for Salvation. Such who refuſe the Covenant of Grace, and depend on the Covenant of Works, how woful is their Condition? And what hope a Law often tranſgreſſ'd can give a Malefactor, is (saith a worthy Perſon) eaſy to imagine: Millions have periſhed by it, none can be ſecured by it, as none ever by it were or could be ſaved. At firſt theſe Perſons tranſgreſſed againſt the Rule, but now they tranſgreſs againſt the Rule and Remedy too. None but Unbelievers are deſpised by God, none but theſe ſhall taſte of his Wrath and Divine Vengeance; this is the condemning Sin, this is Satan's ſtrongeſt hold, hither he retreats after all, and here he keeps as in chains his miſerable Captive.Mark 16. 16.Mark 16:16 He that believes not, ſhall be damned. And what is Faith but a going out of a Mans ſelf to Chriſt for Life and Righteouſneſs, as a poor wretched and miſerable Sinner? But theſe Men now ſee not themſelves to be in ſuch a State.

Earthly Hypocriſy, it appears from the whole which hath been ſaid, is another of thoſe evil Spirits that is entered into this Man.

Hypocriſy is oppoſed to that inward Simplicity of the Heart, and all counterfeit Profeſſors are guilty of it, though all do not act the part of an Hypocrite with an Intention, i. e. are not convinced, they are Hypocrites: ſome deceive their own Hearts, they are the groſſer▪ ſort; others their Hearts deceive them, theſe are moſt to be pitied; a Man may doubtleſs be an Hypocrite, and he may not know it, he may go on in a way of Duty, and do all things, as he thinks, exactly according to the Letter of p. 43the Word, and in Uprightneſs as he may judg, and yet be unſound; certainly thus it was with the fooliſh Virgins.Mat. 25.Matt 25

Hypocrites may be nevertheleſs diſcerned; our Saviour hath given the Character of them.

1. They are commonly moſt zealous from the leſſer things of Religion,Mat. 23. 23, 24.Matt 23:23Matt 23:24 i. e. for paying Tithes of Mint, Aniſe, and Cummin, but neglect the weightier things of the Law, Judgment, Mercy, Faith, and the Love of God: Luke 11. 42.Luke 11:42They ſtrain at a Knat, and ſwallow a Cammel. They make a ſtir about external Rights, Obſervation of Days and Meats, but to the Power of Religion and Godlineſs are Strangers, and experience nothing of a Divine change on their Souls.

2. As they lay the greateſt ſtreſs upon the leaſt things, ſo they are commonly partial in their pretended Obedience; they lay hard things,Mat. 23. 4.Matt 23:4 or heavy Burdens upon others, but they themſelves will not touch them with one of their Fingers: What they preach and preſs on others, they do not themſelves, they will not obey Chriſt, nor follow him in the hardeſt things, nor do they obey in Love, or always.

3. They are commonly finding Faults in other Men,Mat. 7. 3.Matt 7:3 can ſpy the Mote in their Brother's Eye, but cannot ſee the Beam that is in their own. As it is a Sign of notorious Hypocriſy and Impudence, to cenſure and judg others for thoſe Sins which Men live in themſelves; ſo it is a Sign of like Hypocriſy, to ſpy Faults in others, and reproach them for thoſe Faults, and yet the Perſon is guilty of worſe himſelf. What they preach and preſs on others, they do not themſelves; they will not follow Chriſt in the moſt hard and difficult things of Religion, but pick and chuſe; will do ſome things that they like of, and not only neglect others, but quarrel with them who contend for it, and faithfully ſubject to Chriſt in it. And as they are not univerſal in their Obedience, ſo they do not obey in Love, nor do they obey always as ſincere Chriſtians do, as David intimateth.

4. They are generally very confident touching the Goodneſs of their own Condition, not queſtioning their Salvation; thus were the Phariſees, they judged others were in a damnable State, but as touching themſelves, did not doubt but they were the only People; and bleſſed God they were not as other Men: whereas a true Chriſtian is full of Fear, and doubts about the p. 44Truth of Grace received, and Goodneſs of his Condition.

5. They are vain-glorious, do what they do to be ſeen of Men;John 12. 43.John 12:43 like the Phariſees, They love the Praiſe of Men, more than the Praiſe of God: their Hearts are kept up by the good Opinion others have of them; they, like their Predeceſſors, love greetings in the Markets, Mat. 23. 6, 7.Matt 23:6Matt 23:7and uppermoſt Rooms in Feaſts, and to be called of Men Rabbi: they alſo are ſubject to Envy, or have their Hearts riſe againſt ſuch who they hear out-do them; and would be looked upon as the chiefeſt of Men, in Learning, Parts and Wiſdom.

6. They are commonly very zealous to make Men Proſelytes to their own Notions of Religion, though may be falſe and corrupt Notions: but if they can but bring a Perſon to receive their Principles and external Ordinances, then they glory, tho hereby he is made twofold (perhaps ſevenfold) more the Child of Hell than before;Mat. 23. 15.Matt 23:15 the poor deceived Wretch thinking this change of Religion is a true Converſion, and ſo never looks out for any other, but ſpeaking Peace to his own Soul, judging all is well within. They doubt not but they have Religion enough when it doth commend them to Me…, and are taken for Saints by Saints; their greateſt Labor is to keep up their Name and Credit in Religion; ſo that if they may paſs unſuſpected amongſt their Fellow-Creatures, or have the Approbation of Men, and that if none can charge them juſtly with any immoral Actions, they reſt ſatiſfied; whereas the greateſt Care of a true Child of God is ſo to walk and labour, that he may be accepted of God, and have his Approbation.

7. Self is commonly in the bottom. In all they do, they aim not at the Glory of God, but have a carnal Deſign, Self-Advantage, or Self-Applauſe, &c. This moves and quickens them, and animates them in all they perform in religious Services; and if they miſs of their end, be it what it will, they ſoon are weary, and grow cold and flat in their Spirits, and become quarrelſome, and ſeek Offences, and diſturb the Peace of the Church to whom they belong.

8. Moreover, they are not the ſame at Home, which they are Abroad; not in Private, what they ſeem to be in Publick; may be ſeldom pray, either in their Family, or Cloſet; or if they do, 'tis with little Zeal, Enlargedneſs, or Affection to God.

p. 45There are divers other Marks and Characters of Hypocrites, and of theſe falſe Profeſſors, which I muſt paſs by, becauſe I would ſpeak a word or two of Application.

In the laſt place; The latter State of theſe Men is worſe than the firſt. 1. Becauſe God oftentimes leaves them to judicial Blindneſs, and to the hardneſs of their own Hearts: According as it is written, Rom. 11. 8.Rom 11:8God hath given them the Spirit of Slumber, Eyes that they ſhould not ſee, and Ears that they ſhould not hear, unto this day. Even thus, as God dealt with the Unbelieving Jews, or the People of that Generation, ſo I ſay he oftentimes deals with other formal Hypocrites, &c. and for the very ſame Cauſe. Doubtleſs it was for thoſe Spiritual Sins, Unbelief and Hypocriſy, the Phariſees, and other People of Iſrael were rejected and caſt off. And O what Wrath were they laid under! the Wrath of God (is ſaid) to come upon them to the uttermoſt.

Moreover, ſome of theſe falſe and counterfeit Profeſſors, alſo fall into the very ſame Sins and horrid Abominations they were guilty of before they made any profeſſion of Religion; nay, and they prove more vile and notorious in Wickedneſs than ever: It hath often been ſeen, that this ſort of Men who forſake the Ways of God, which they ſeemed to own and profeſs, have at laſt appeared more impudent in Sin than the vileſt Men, being ring-leaders to all lewd and curſed Practices and Deeds of Darkneſs; ſo that the ſame unclean Spirit returneth into ſome of them in the ſame ſhape alſo; though I cannot ſee any ground to believe it happens ſo to them all; for doubtleſs many of them retain their ſeeming Zeal, and external Profeſſion of Religion and outward Holineſs, until they die. Evident it is, our Saviour applies this direful Doom on the People of that Generation, viz. the Jews, particularly to the Scribes and Phariſees, ſee the 38th verſe. Yet certain it is, many of them never turned to open Prophaneneſs, but died in their Unbelief whilſt they abode proud and zealous Phariſees. Yet I ſee no reaſon to queſtion but this returning Devil, and thoſe ſeven other Spirits more wicked, is applied to them as well as to others, who fell away from their ſeeming Piety and Profeſſion. But of ſome of them eſpecially it hath happened according to what St. Peter ſpeaks,2 Pet. 2. 20.2 Pet 2:20 For if after they have eſcaped p. 46the Pollutions of the World through the Knowledg of Jeſus Chriſt, and are again overcome, the latter end of that Man is worſe than the firſt; that is, ſuch a knowledg of Chriſt as brings with it, or doth produce, an outward reformation of Life. For as the Elect cannot be deceived, ſo they cannot fall finally, having the ſeed remaining in them, cannot ſin unto Death, they are ſaid to have eternal Life abiding in them; 1 Joh. 3. 15.1 John 3:15Becauſe (saith Chriſt) I live, ye ſhall live alſo. He that hath begun that good work in them, will perform it to the Day of Chriſt. Joh. 14. 19 Phil. 1. 6.John 14:19Phil 1:6They are paſſed from Death unto Life, and ſhall not come into condemnation. But as to theſe falſehearted or hypocritical Perſons, it happeneth to them (that is, to ſome of them) according to the true Proverb, The Dog is turned to his own Vomit, 2 Pet. 2. 22.2 Pet 2:22and the Sow that was waſhed to her wallowing in the Mire. The Apoſtle comparing them to Dogs and Swine, ſhews what fort they were, viz. ſuch who never paſſed under an effectual change of Heart, but were, whilſt they made a great or high profeſſion, like unclean Beaſts. A reſtraint may be put on an evil Beaſt, or on a filthy and unclean Nature; where there is not a change of nature, 'tis one thing to have the Life waſhed or cleanſed, and another to have the Heart cleanſed.

Furthermore; Some of this ſort who have received thoſe high, though common Illuminations of the Spirit, even to ſuch a degree as they are ſaid to be inlightned, and to have taſted of the Heavenly Gift, Heb. 6.4.Heb 6:4and were made partakers of the Holy Ghoſt, &c. that is, in the common Gifts and Graces thereof; and yet after all, they fall away, nay, and ſo fall, that they can never be renewed again by Repentance: Therefore ſome of theſe Perſons are they who ſin the Sin againſt the Holy Ghoſt, that ſhall never be forgiven. Prophane Perſons doubtleſs do not ſin this Sin, nor can true Chriſtians commit it; they cannot ſin unto Death. No, no, theſe are thoſe miſerable Souls, thoſe curſed Apoſtates, who are liable and in danger to ſin the unpardonable Sin. Nay, and obſervable it is, that the Lord Jeſus in the verſes before he ſpake this Parable, intimates, that thoſe very Phariſees, &c. were guilty of, or in danger of being charged with this Sin, ſee verſ. 30. they ſhewed ſo much Malice againſt our bleſſed Saviour, as to charge him with a Devil,Mat. 12. 24, 28.Matt 12:24Matt 12:28 and that he caſt out Devils by Beelzebub. But when the p. 47Phariſees heard it, they ſaid, This Fellow doth not caſt out Devils but by Beelzebub the Prince of the Devils. And from hence he ſaid, All manner of Sin and Blaſphemy ſhall be forgiven to Men, but the Sin againſt the Holy Ghoſt ſhall not be forgiven unto Men. Vers. 31.And therefore he bids them to make the Tree good, intimating, whilſt the Heart was evil, and under diabolical Influences, it would or might carry them away to all horrid Words, and Blaſphemy. And then preſently after brings in this parabolical Speech, When the unclean Spirit is gone out of a Man, &c. 'Tis not a ſpeaking of hard words againſt Chriſt and the Holy Ghoſt,What the Sin againſt the Holy Ghoſt is, that ſhall not be forgiven. but a ſpeaking them as the Phariſees did, out of ſpite, deſigning to deſtroy him, and render him odious: This is dangerous. 1. 'Tis a ſinning wilfully after a Perſon has received much knowledg; it is a Sin knowingly committed againſt the operations of the Holy Spirit, caſting contempt or higheſt reproach upon Chriſt and the Holy Ghoſt, contrary to the rational Convictions of their own Conſciences.Annotators. 2. There is alſo it appears Malice againſt Chriſt and his Spirit in the Hearts of thoſe Men who are guilty of it; they are ſaid to do deſpite to the Spirit of Grace; Heb. 10. 29Heb 10:29they deſert the Aſſemblies where he manifeſteth his Gifts and Graces, they reject him, viz. the Holy Spirit, with them, and treat (as one obſerves) his Gifts and Motions, as if they were mere Deluſions and Impoſtures of an evil Spirit: and this is done wilfully, out of Malice to Chriſt, his People, and Religion. 3. Alſo doubtleſs Apoſtacy is another ingredient thereof in ſome, they fall away, &c. they utterly diſown that Religion they have profeſſed. 4. Final Impenitency appertaineth to it likewiſe; for what Sins we truly repent of, we ſhall be forgiven. But of theſe 'tis ſaid, 'Tis impoſſible to renew them again to Repentance, Heb. 6. 6.Heb 6:6becauſe God is withdrawn from them, and hath left them for ever, ſo that no Means uſed can do them any good. As God will not renew them again, ſo none elſe can do it: they ſin therefore without remorſe of Conſcience, after they have made ſhipwrack of Faith, and that ſeeming good Conſcience they once had; for Paul intimated he had a good Conſcience before he was converted, or whilſt a Phariſee, Act. 23. 1. But thoſe who are unſound at Heart, who do not fall away from their ſeeming Holilineſs and profeſſion of Religion, and ſo die not in Apoſtacy, p. 48yet if they never come to be ſavingly wrought upon, or to paſs under a Divine Change, they all nevertheleſs periſh in Hypocriſy; ſo that every way their State, and the State of all of them, is and will be at the laſt miſerable.

And from the whole we may note,

That the State of the Self-righteous and Phariſaical Perſons,Obs. 1. is far worſe than the State of groſs and prophane Sinners.

Theſe are ſick, and know it not; wounded, but ſee no need of a Phyſician; Sinners, but ſee no want of a Chriſt: They may conclude they are converted, and therefore ſeek not after Converſion. We always think his State is ſad, who, though mortally wounded, yet feels no pain. Some Sinners are ſaid to be paſt feeling; their Enemy is hid in them, they think he is gone, when 'tis no ſuch thing, for he another way has faſter hold of them than ever.

'Tis a hard and difficult thing to bring a Phariſaical Perſon,Obs. 2. one that looks upon himſelf to be a religious Man, to ſee his woful State and Condition.

Men may be civilized,Obs. 3. and make a great Profeſſion of Religion, and go for Saints on Earth, that are not ſuch in the ſight of God in Heaven.

We may alſo from hence infer, Obs. 4.'Tis a moſt dangerous thing to make a Profeſſion of Religion, without true Regeneration be firſt wrought in the Soul; better be no Profeſſors at all, than not ſo as to be ſincere.

Hypocriſy is a moſt curſed and dangerous Sin;Obs. 5. theſe Perſons Satan hath commonly the ſtrongeſt hold of, of all others.

The State of ſincere Chriſtians is happy:Obs. 6. though Satan doth attempt to get into them, and deſtroy them, yet he cannot do it, there is no abiding for him; he may foil them, but cannot give them a final fall; though they fall, they ſhall riſe again.

Satan cannot be ſaid to be quite thrown out of that Man's Heart, Obs. 7.where the true Grace of God is not implanted, nor the Soul renewed. None but the Lord Jeſus, who is ſtronger than Satan, can bind this ſtrong Man armed, and ſet the Soul at liberty. Where the Heart is not changed, Satan can return, in one way or another, at his pleaſure, he takes them captive at his Will.

Mortality,Obs. 8. or all external Gifts and common Graces, though it may ſeem to ſweep the Houſe, yet is the Houſe empty, and all is but like a vain Shew or Garniſh, all Reformation is nothing without Regeneration

p. 49APPLICATION.

This may inform us of the Cauſe and Reaſon there is ſo greatInformat. 1. Reproach brought upon Religion, and on the Ways of God, and on the People of God, by ſome who profeſs the Goſpel. Alas, many of them who are called Saints, we may juſtly fear are but counterfeit Chriſtians, ſuch who never experienced a true Work of Grace; they may have knowing Heads, but unſanctified Hearts. And from hence it is there are ſo many proud Perſons in many Congregations, who with brazen Foreheads will brave it out, with impudent Faces, in the preſence of Chriſt's faithful Miniſters; and though reproved, and told of their curſed Pride and abominable Dreſſes, high and ſhameful Towers, hateful to God and good Men, yet reform not, will not deny themſelves of their filthy Luſts, tho the Name of God and Religion is expoſed to great Reproach and Contempt thereby, and the Hearts of ſincere Chriſtians wounded, and mourn for it bitterly before the Lord. If they had but a ſpark of true Grace, could they ever ſtand it out thus againſt the Gun-shot of Heaven? How fearleſs do they ſeem under the ratling Peals of the Thunder of Heaven? They regard not the whetted Sword of the Almighty, nor the bending of his dreadful Bow; nor mind the Arrows that are juſt upon the String, who is ready to ſend forth his Anger with Fury, and his Rebukes in Flames of Fire.

Moreover,Informat. 2. from hence it is alſo there are ſo many covetous, earthly, and hard-hearted Profeſſors and Members in Churches. Alas, you may tell them of this abominable Sin a thouſand times over, and all to no purpoſe, their Hearts ('tis to be feared) are ſet upon their Covetouſneſs, they love the World more than the Word, nay, more than God or Jeſus Chriſt; and yet, under a Cloak of Religion, ſhelter themſelves as if all was well, and they good Chriſtians: And becauſe they covet no Man's Goods but their own, and ſo are not guilty of Theft, they conclude they are not chargeable with this Sin of Covetouſneſs; though Chriſt's poor Members are not regarded, the Naked are not clothed,Mat. 25.Matt 25 nor the Hungry fed, nor the Sick viſited. They will give ſomething 'tis true, but not according to the Need and Neceſſity of the Poor, nor according to their Ability: nor is it out of Love to Chriſt, nor to his p. 50poor Saints neither, they give what they do give, may be to free themſelves from Reproach, or to quiet their own Conſciences. And hence it is likewiſe there are ſo many Whiſperers, Tatlers and Backbiters in Congregations, and ſo conſequently ſo much trouble and diſorder in our Churches. Tho Godly Chriſtians may be guilty of great Diſorders and many Infirmities, yet I am perſwaded, were there not many falſe and deceitful, carnal and hypocritical Profeſſors, it would never be as it is. What makes the beſt Deſign that ever was amongſt us, for the promoting the Intereſt of Chriſt, and good of the Churches, ſo neglected, and like to ſink in the Bud, but the great diſcouragement theſe ſort of People lay it under? They have no mind to ſuch a good and great Work, they are for enriching themſelves, and to lay into their own Coffers and Treaſuries, but not to caſt into Chriſt's Treaſury. And this evil Example of theirs, lays a Temptation on ſincere and upright Men and Women. What do ſuch and ſuch do? they are far richer than I, and they will do nothing. To theſe let me ſpeak one word: Why, will you do no more for God, becauſe ſome who love him not will do nothing? Alas, you had need do the more: I am perſwaded you would not willingly be found fooliſh Virgins in the Day of Chriſt. How do you know but theſe very Men ſhall be found to be ſuch who value the gratifying of a baſe Luſt, above the diſcharging a holy and acceptable Duty to Chriſt? who give more to deck and adorn their Houſes, and pleaſe the baſe Luſt of their Children, than they will give to promote the Goſpel, and recover the languiſhing Intereſt of Jeſus Chriſt that is in our hands. And may not this be the reaſon our Aſſemblies are ſo thin on Lecture-days? is it not becauſe the Hearts of People are not right with God? Can godly Chriſtians be always under the ſame Temptation? Can Sin predominate in them, and they act thus habitually to the ſcandal of their ſacred Religion? Can Sin be in the Affections of Saints, becauſe there are ſome Infirmities in their Converſations? Is not a true Child of God quickly convinced of his Fault? and doth he not ſtraitway reform? But this is a conſtant courſe of evil, and wilfully perſisting in: nay, and ye ſhall incur their diſpleasure perhaps if you deal plainly with them. Sure Chriſt is at the Door. Now the Kingdom of Heaven may certainly p. 51be compared to ten Virgins, five wiſe, and as many fooliſh: read the latter end of Mat. 24. and the beginning of the 25th Chapter. Multitudes of Fooliſh Virgins, 'tis to be feared, are now got into the Church, as Chriſt ſignifies it would be a little before his Coming, whoſe latter end will be worſe than the firſt.

This alſo reproves thoſe who foment ſuch Notions,Reproof 1. and ſtrive to diſtil them into the Minds of People that are abſurd, and tend to blind and ruin their Souls, telling them they are in the Covenant of Grace, and Church-Members, by their Parents Faith, and have the Seal of the Covenant; yet I could never learn what it doth ſeal or make firm to them. For a Seal, all know, uſually makes ſure all that is contained in the ſaid Covenant. Shall they miſs of the Bleſſings of the Covenant of Grace who have it ſealed to them? Alas, hereby 'tis to be feared, many think they are in a good Condition, though never united by ſaving Faith to Jeſus Chriſt. Can it ſeal, and not ſeal Covenant-Mercies to them? Or can they periſh after they are in the Covenant, and have the Seal of it? Circumciſion was a Seal, 'tis true,Rom. 4. 11, 12.Rom 4:11Rom 4:12 of that Faith Abraham had, being yet uncircumciſed; it was not a Seal of that Faith which he had not, but of the Faith which he had; and therefore it could not be a Seal to his Male Infants of the Righteouſneſs of their Faith which they had, being yet uncircumciſed, becauſe they had no ſuch Faith before Circumciſion, as to believe in God, and to have it imputed to them for Righteouſneſs, as had Abraham their Father, to whom Circumciſion was only called a Seal of the Righteouſneſs of the Faith which he had yet being uncircumciſed, that he might be the Father of all them that believe. It was a Seal to him of the latter Bleſſing as well as the former;Verſ… 13. for the Promiſe that he ſhould be the Heir of the World, the Apoſtle ſhews was not through the Law, nor in or through Circumciſion, nor had any that dignity conferred upon them but Abraham only; which clearly ſhews Circumciſion did not appertain to the Covenant of Faith.

Likewiſe it may reprehend another ſort,Reproof 2. who tell the People, they were made the Children of God, Members of Chriſt, and Inheritors of the Kingdom of Heaven, in their Baptiſm, or rather Rantiſm. O the danger of this pernicious Doctrine! how many flatter themſelves with the Hopes of Heaven from this falſe p. 52Foundation, thinking they ſucked in the true Faith, and true Religion, with their Mother's Milk, and were made Chriſtians by a Prieſt's ſcattering a little Water on their Faces when Babes, tho they live in all manner of horrid Sins, and are Enemies to the Life and Power of Godlineſs? This is a way of making Chriſtians which Chriſt and his Apoſtles never taught; and it is a healing of the Hurt of the People ſlightly, taking them off from ſeeking after Grace and true Regeneration; for if they were made true Chriſtians then, regenerated then, doubtleſſ their State is good; and ſo 'tis to be feared, thouſands of them conclude, and never doubt of their Salvation.

Moreover,Reproof 3. it reproves all who reſt on Morality; who, becauſe they live a ſober Life, and pay every Man his own, doing juſtly, &c. conclude all is well, yet look after no other Religion. And it alſo as much reprehends thoſe who boaſt of their Knowledg and ſpiritual Attainments, they conclude their State is good, becauſe they are Members of a true Church, and have been Baptized indeed, and break Bread, Read and Pray in their Families, and diſcharge all other External Duties of Religion, but reſt wholly upon theſe things, and never were brought to be poor in Spirit, nor obtain real Union with Chriſt, but are ignorant of the Faith, of the Operation of God. What means the Pride of ſome? their Earthlineſs, Contention, Whiſpering, Backbiting, want of Love, Diviſions, &c. ſhutting their Eyes at further Light, and diſcovery of Truth? O look about you for the Lord's ſake, leſt after all your high Profeſſion and Hopes of Heaven, you do not at laſt drop down to Hell.

Laſtly; Reproof 4. Doth God allow of nothing for Ornament? We ſay all immodeſt and fantaſtical Garbs and Dreſſes are loathſom and to be abominated.It reproves all ſuch nice and ſcrupulous Perſons, who ſeem to make it their chief Buſineſs to render all odious who are not of their own fantaſtical Humor; Women muſt not wear a bit of Lace, &c. nor a gold Ring, nor Men wear a Periwig, though never ſo ſhort and modeſt, (and adviſed to do it by able Phyſicians, for their Health-sake) becauſe the Apoſtle ſaith, 'Tis a ſhame for a Man to wear long Hair; therefore they run into Extreams, and cut their Hair cloſe to their Ears, and ſo disguiſe themſelves, and cenſure others as guilty of great Abomination, (who will not imitate them) as if the main Points of Religion lay in theſe fooliſh Formalities and Niceties, and as if p. 53none were to be taken for Godly Chriſtians, but ſuch who are juſt of their Height, and Length, and Breadth, and conform to them in theſe ſmaller things (that may be lawful notwithſtanding what ſuch ſay); and render thoſe odious, who are better than themſelves, even as ſuch, who hate Inſtruction, and caſt God's Word behind them, &c. Theſe Men ſeem to bear the exact Image of the Phariſees of old; and though they thus ſtrain at a Knat, yet at the ſame time ſeem to ſwallow a Camel. For one of this ſort will be found, it is to be feared, guilty of horrid Lies and Slanders, back-biting and reproaching his Neighbours, ſeeming to be ſilled with Malice and Envy, rendering a great body or multitude of godly Chriſtians, as a vile and wicked People, without Exeption, becauſe they deny Babes Baptiſm, as if they were Deceivers and curſed Impoſtors, yet a People ſound in all the Eſſentials of true Religion, and of holy and gracious Lives,See Wall's Baptiſm anatomized. our Enemies themſelves being Judges, and only differ from our Brethren in that one thing which no wiſe nor worthy Men make abſolutely neceſſary to Salvation. And 'tis not unknown how many learned Perſons, who in the Point of Baptiſm differ from us,Though this Man has abuſed me, and my Brethren, yet I do not think ſuch a ſcurrillous Adverſary worthy of an Anſwer. have acknowledged that we have the Word of God plain for us in that matter: Moreover, have confeſſed, Infants Baptiſm is doubtful, and therefore called for Moderation and Charity. But little of this appears in ſome cenſorious Zealots; though God (but a few Years ago) made a dreadful Example of one Man for his evil, envious, and reproachful Pen, near this City, enough to make all to tremble: And it ought never to be forgotten, how he abuſed the People falſely called Anabaptiſts, in a ſmall Pamphlet, is not unknown to many; and what Terror of Conſcience he ſoon after fell under, and in Deſpair hanged himſelf in Bricklane, See the Narrative of John Child's Life and Death three or four years ago printed.under the ſenſe and Aprehenſion of God's fearful Wrath and Diſpleasure; crying out againſt himſelf, for writing that curſed Book, to the laſt; declaring that his State was worſe than Cain's, Judah's, or Spirah's; and that he had touched the Apple of God's Eye, &c.

This may alſo reprove the Churches of Chriſt,Reproof. 5. and the Paſtors of them, more particularly, for their Careleſsneſs and Negligence in receiving in Perſons: tho I know none to charge, yet I am afraid we have generally failed herein. O that greater care may be taken for the time to come; 'tis not a great Church, p. 54but a holy and good Church Chriſt loves. I am perſwaded it would be better with the Churches, if many were ſevered from them. But O how ſeldom have any been dealt with, either for Pride or Covetouſneſs▪ as if we were not able to find out ſuch Offender as well as others.

Moreover,Reproof. 6. it ſharply reproves thoſe Preachers whoſe great Buſineſs 'tis to bring Men into viſible Profeſſion, and make them Members of Churches, whoſe Preaching tends more to bring Perſons to Baptiſm, and to ſubject to external Ordiances, than to ſhew them the neceſſity of Regeneration, Faith, or a changed Heart. For the Lord's ſake take heed what you do, if you would be pure from the Blood of all Men. We too often ſee when People are got into Churches, they conclude all is well; and when Converſion is preached, they do not think it concerns them, but others who are openly prophane: and thus they come to be blinded, may be to their own Deſtruction; and if their Blood do not lie at ſome of your Doors, it will be well. I am afraid ſome now adays like the Phariſees, may be ſaid to compaſs Sea and Land to make Proſelytes, but when made, are twofold more the Children of Hell than before, as our Saviour intimates.

It may alſo put us all upon a ſtrict Examination of our own Hearts,Examinat. leſt we ſhould be found ſome of theſe falſe and counterfeit Chriſtians. And that we may clear our ſelves in this matter; Conſider,

1. Were you ever throughly convinced of your ſinful and loſt Condition by Nature,Sincerity deſcribed. and of that horrid Evil there is in Sin? Did you ever ſee Sin as the greateſt Evil, moſt hateful to God, not only of the evil Effects of Sin, but alſo of the evil Nature of Sin, not only as it has made a Breach between God and Man, but has alſo defaced the Image of God in Man, and made us like the Devil,Rom. 8. 7.Rom 8:7 filling our Minds with Enmity againſt God, Godlineſs, and good Men.

2. Is there no ſecret Sin lived in and favoured, the evil Habit never being broke? Is not the World more in your Affections, Deſires, and Thoughts, than Jeſus Chriſt?

3. Are you willing to ſuffer and part with all that you have, rather than ſin againſt God? Do you ſee more evil in the leaſt Sin, than in the greateſt Suffering?

4. Do you as much deſire to have your Sins mortified as pardoned, p. 55to be made holy as well as to be made happy? Do you love the Work of Holineſs as well as the Reward of Holineſs? Do you love the Word of God for that Purity which is in it, as well as the Advantage that comes by it?

5. Have you ſeen … your own Righteouſneſs as filthy Rags, and have you been made poor in Spirit?

6. Have you received a whole Chriſt with a whole Heart? A whole Chriſt comprehends all his Offices, and a whole Heart includes all our Faculties: Is not your Heart divided?

7. Is Chriſt precious to you,1 Pet. 2. 7.1 Pet 2:7 even the chiefeſt amongſt ten thouſand? Are you the ſame in private as in publick? Do you love Chriſt above Son or Daughter? Do you love the Perſon of Chriſt?

8. Can you bear Reproof kindly for your Faults, and look upon him your beſt Friend, that deals moſt plainly with you.

9. Do you more pry into your own Faults, than into the Miſcarriages of others? Are you univerſal in your Obedience? And do you obey Chriſt's Word, his Commands, becauſe you love him?

10. Have you been the ſame in a day of Adverſity, as now you are in a day of Proſperity.

11. Can you ſay you hate Sin as Sin? Is your Mind ſpiritual, and ſet upon Heavenly things? Do you love the Saints, all the Saints, though ſome of them are not of your Sentiments in ſome Points of Religion?

12. Can you go comfortably on in the ways of Chriſt, though you meet with little eſteem amongſt the Saints? Can you ſtay your Souls upon God, though in Darkneſs, having no Light? Is all the ſtreſs of your Juſtification and Salvation built upon Jeſus Chriſt?

Conſider of theſe few Queſtions, and do not doubt but that your Hearts are ſincere, when you can give a comfortable Anſwer to them, though it be with ſome fear and doubts that ſtill may ariſe in you. A true Chriſtian is ready to miſtake his Portion, and take that to be his, that belongs to an Hypocrite; as an Hypocrite on the other hand, miſtakes that which belongs to him, and applies that to himſelf, which is the Portion of ſincere Chriſtians: but Grace is like a ſmall Seed at firſt, that cannot be ſoon eſpied in the Houſe, i.e. the Heart, eſpecially when there is much Smoak and Darkneſs yet remaining.

But may be ſome may ſay,Object. What you have ſaid, tends to take us off of Holy Duties and Obedience.

God forbid:Anſw. for though we would not have you reſt or depend upon your Duties and Obedience; yet let me tell you, a godly Man, or he that is a true Chriſtian,Mat. 5. 20.Matt 5:20 hath ſuch Righteouſneſs wrought in him, and by him, that exceeds the Righteouſneſs of the Scribes and Phariſees; if he had not, he could in no wiſe enter into the Kingdom of Heaven.

1. His Obedience and Righteouſneſs flows from a Principle of Divine or Spiritual Life, or from a Principle of ſaving Grace, or elſe they would be all but dead Works; and from thence he acts and doth all that he performs Godward.

2. He acts from a Principle of Faith, his Obedience flows from thence, ſeeing himſelf juſtified and accepted only in Jeſus Chriſt.

p. 563. He acts from a Principle of Love to Chriſt, and is alſo always the ſame, and for the hardeſt part of Religion, as well as for the eaſiest part of it. Moreover, he is as careful to …eep a good Conſcience towards God, as to keep a Conſcience void of Offence, towards Men; he takes up all the Duties of Religion in Point of Performance, though he lays them all down in Point of Dependance. He is as careful of his Heart and Ways, that he …y pleaſe God, and glorify him as much, as a Man can be that expects to merit God's Favour thereby; he knows he muſt attend upon the means of Salvation, as well as to expect Salvation it ſelf. 4. He exceeds all others in his end, which is the Honour and Glory of God, or to live to God on Earth, as well as to live with God in Heaven.

Laſtly; How ſeverely doth what we have ſaid look upon all Self-righteous Perſons; and thoſe proud People that boaſt of their Holineſs and Perfection, that think they need no Repentance,Quakers condemned. Acts 4. 11. John 8. 24.Acts 4:11John 8:24 O that they would conſider it, and tremble before it is too late, and they periſh eternally, for rejecting the chief Cornerſtone. Remember, unleſs ye believe that Chriſt is he, ye ſhall die in your Sins. Alſo it looks ſeverely on all formal and carnal Chriſtians who have nothing but a Name. Alas Sirs! If the painted Hypocrite, he that is ſo gloriouſly garniſhed with many great Gifts, Parts, Wiſdom, Learning, and ſeeming Piety, is in a damnable Condition, what will become of you? Mourn O England▪ what a Number of filthy, debauched, treacherous, proud, drunken, ſwearing and unclean Chriſtians (as they are called) haſt thou in the Bowels of thee? they ſhew their Sin as Sodom, and hide it not, and yet glory as if they were the only People of God. Awake Sinners, before God's Judgments are poured out upon you, for certainly great Wrath is at the Door. God hath wrought Wonders for the Deliverance of this Nation, but ye ſlight and contemn them: Neither Judgments nor Mercy will humble you; what would you have, ſince nothing God doth, pleaſes you? Certainly the Almighty will not bear with you much longer, if you repent not.

But ye who are truly pious and ſincere ones,Comfort. rejoice, you who mourn for your own Sins, and for the Sins of the Land; you are ſecured from the hungry Lion, your Day is coming, the Kingdom of Jeſus Chriſt is near, your Redemption is at hand; lift up your Heads, and praiſe God for ever.

SAtan a Spirit is unclean,Sung at the Cloſe of the ſecond Sermon.

From whom all Filth doth flow;

A wicked Heart his Houſe has been,

There ſtill he dwells alſo.

As all true Holineſs O Lord,

Is from they ſelf alone;

So we do find from thy bleſs'd Word,

Sin's from that wicked one:

And that he in a filthy Heart

Takes up his curs'd Abode;

So thou ſo good to thy Saints art,

In them to dwell, O God:

And that thou mightſt Poſſeſſion have,

Satan thou haſt caſt out:

And from all Filth our Souls to save,

Strange things haſt wrought about.

Let ſuch who garniſh'd are by Art,

And common Graces, fear,

Whilſt all thoſe ſing with joyful Heart

Who are indeed ſincere.

Let Sinners and each Hypocrite,

Conſider their ſad doom;

Whilſt Saints do ſing, having in ſight

The Glory that's to come.

The latter State of ſome Men will,

Be worſer than before;

But Saints are happy and ſafe ſtill,

And ſhall for ever-more.

FINIS.

End of the text · Benjamin Keach, The Counterfeit Christian (1691)