The First Last, Chapter 3
CHAP. III. A ſecond ſort of Reaſons (viz. Why the Word ſooner works on the Prophane, then the Formaliſt) in general.
2. BUt that which more concerns us to enquire into, is, Why the means of Salvation hath an eaſier influence upon, and finds readier acceptance with the Publican and Harlot, &c. then with the Formaliſt and hypocritical Profeſſor? For ſince God ordinarily works by means, and that means ordinarily hath more or leſs operation, according to the greater capacity, or incapacity of the ſubject it meets with; why ſhould not the Word rather find entertainment into the hearts of the Moral Formal perſon, then the Prophane Sinner?
In general take this account of it; There are more obſtructions and impediments lye in the way of the Goſpel, to hinder its work upon the Formaliſt, then upon the Prophane: though in reſpect of God's abſolute power it is alike eaſie; yet in reſpect of his ordinary way of working, it is more difficult to convert the former than the later: And theſe Obſtructions, are either, 1. Ab intrâ: or, 2. Ab extrâ.
Sect. 1. Inward Impediments of the words effect upon the Formaliſt, viz. ſuch as are in himſelf.
1. Ab intrâ. There are many things in the Formaliſt himſelf to hinder his Converſion, which are not found in the Prophane.
Reaſon 1. It is much more difficult to convince a Formaliſt of Sin, (which is a neceſſary Anticedent to Converſion) then a Prophane perſon; and this I make out by a twofold conſideration.
1. It is evident that man, every man, is naturally averſe to Conviction: Like an old Thief, that will ſtand it out as long as he can, will juſtifie himſelf, and plead, Not guilty. Sin and Shifting came into the world together. Adam laies the fault upon his Wife, ſhe upon the Serpent, Gen. 3.11, 12, 13. Thus the Jews deal with God, they put him to prove, Jer. 2.23, 29, 35. and ſtand upon their own juſtification. So often in Malachi, Chap. 1.7. and 2.13, 14, 17. and 3.7, 8, 13. Wherein have we polluted thee? And wherein have we robbed thee? And what have we ſpoken ſo much againſt thee? They will not own their ſin and ſhame. Man is loath to ſee and own his fault; 'tis death to him to be found guilty; as Job 24.15, 17. The eye of the Adulterer waiteth for the twilight,— If one know them, they are in the terrors of the ſhadow of death: till we deal with them, as Tamar with her Father in Law, Judah, Gen. 38.25. Produce the Signet Bracelets and Staff; undeniable teſtimonies of their guilt, Sinners will not be convinced. How will they deny, elude, excuſe, extenuate, and as Michol, lay an Image in the Bed that David may eſcape? cloak their ſin with the name of vertue, that the Hue and Cry of the Word may not find it out? A Fig-leaf rather then nothing ſhall cover their nakedneſs. 'Tis diſcernable in the beſt, David owns not his ſin, till it be directly charg'd upon him, Thou art the man, 2 Sam. 12.7. Aſa (though a good man, 2 Chr. 4.2.) is wroth with the Seer,2 Ch. 16.1…. puts him in a priſon-houſe, and is in a rage with him, becauſe of his plain and home reproof. Man, like a ſtout enemy, will not yield ſo long as he hath any Fortreſs to fly to. And then
2. The Formaliſt hath more ſhifts and evaſions, then the prophane Sinner; he hath more to ſay for himſelf, more excuſes and pretences to cloak his ſin withal: as ſome wild Beaſts have many Burrows, or Shelters to fly to when purſued; Achan confeſſes not, till his very perſon be taken. Though the Tribe be taken, yet poſſibly the Lot may fall upon another Family; the Family is taken, but perhaps his Houſhold may eſcape; his Houſhold is taken, yet it may be the Lot may light upon ſome other perſon; while there is any hope, Achan yields not. Thus it is with the Formaliſt, many things lie betwixt him and the Word; he hath a very thick covering; whereas the prophane perſon lies more open and naked before the Word. Some of theſe ſhifts I ſhall mention, to which it will be eaſie to add many more.
1. The Letter of the Law juſties him in a great meaſure, whereas it condemns the profane perſon: He looks upon the bare letter and ſhell of the Law, and is ready to ſay as he Mat. 19.20. All theſe things have I obſerved from my youth: Thus the Jews, Rom. 2.17. Thou art called a Jew, and foreign, reſteſt in or upon the Law: and v. 23. Thou makeſt thy boaſt of the Law, (i.e.) as being an exact obſerver of it, and ſo expecting to be juſtified by it. So it was with Paul, while a Phariſee, Phil. 2.6. as touching the righteouſneſs of the Law, foreign, blameleſs, without fault, no juſt charge or complaint could be brought againſt him, 1 Tim. 1.9, 10, 11. The Law is not made for (the condemnation of) the Righteous, but for the Lawleſs and Diſobedient; for the Ungodly, and Sinners; for unholy, and Profane; for Murderers of Fathers, and Murderers of Mothers; for Man-ſlayers, &c. The Formaliſt aſſumes, But I am no ſuch perſon, and therefore concludes, that the Law condemns him not. 'Tis true, in Theſi, men will eaſily acknowledg that the Law is comprehenſive, that more is included in it then is expreſſed; But bring it down ad Hypotheſin, to their particular caſes and ſins, and then they will ſcarce acknowledg any thing a Duty but what is expreſly commanded; or a Sin, but what is expreſly forbidden. The Jews had a Proverbial Speech, That upon every apex or tittle of Scripture did hang a mountain of ſenſe; yet in point of practice, or conviction, or confeſſion of ſin, little or nothing is owned as a duty or ſin, but what hath the expreſs injunction or inhibition of the Word: See it in the example of the ſelf-juſtifying Phariſee, Luke 18.11. He mentions no ſins but ſuch as the very letter of the Law condemns; Extortioners Unjuſt, Adulterers, &c. as if, becauſe he was none of thoſe groſſer ſinners, therefore he was no ſinner at all. 'Tis evident alſo by that narrow gloſs which the Jewiſh Rabbies had put upon ſeveral of the Commandments, refelled by our Saviour, Matth. 5.21. And thus it is with a formal Profeſſor of the Goſpel; and becauſe he finds not himſelf guilty of thoſe groſſer ſins condemned by the letter of the Law, and light of Nature, he declines the convincing, humbling power of the Word, and ſhrowds himſelf from it under this ſhelter, whereas the Profane Perſon, the Common Drunkard, Adulterer, Swearer, &c. lies naked before the very letter of the Law, and every blow is upon the bare.
2. As the Letter of the Law, ſo natural Conſcience acquits him, and ſpeaks peace to him. 'Tis dim-ſighted, and, till illightned by the Spirit of God, takes no notice of motes, ſmaller ſins: and withal it is (while natural) corrupt and partial; juſtifying, when it ſhould condemn. 'Tis like an ignorant and unjuſt Judg, who either, through blindneſs cannot, or bribery will not, take cognizance of the Malefactors crime. Now this is requiſite in order to conviction of ſin, that Conſcience ſee and own, and charge it upon the ſinner. 'Tis not all the witneſs from without, that will convince a man, till Conſcience do foreign, join its Teſtimony, and charge the crime home upon the man. Conſcience, whether its Teſtimony be true, or falſe, is Mutus Ahaeneus, a Brazenwall to fence off Conviction: What will a man care though all the World accuſe him, while Conſcience acquits him? And thus it is with a Formaliſt, his Conſcience is an eaſie Judg, like that Steward, Luk. 16.6. willing to take up with duty to the halves, Fifty for an hundred; and not finding him guilty of groſſer ſins, paſſeth a ſentence of Abſolution upon him; and being thus fortified, he can eaſily outface the word of Miniſters, and withſtand all attempts made upon him for his Conviction. Now with groſs ſinners it is otherwiſe; even natural Conſcience bears witneſs againſt him; even Heathen's Conſciences accuſe for ſins againſt the light of Nature, and thoſe impreſſions of the Law of God which remain upon their hearts: See Rom. 2.14, 15. Natural Conſcience takes little notice of Habits, but when they break out into groſs Acts, as Murther, Adultery, &c. here, it cannot be altogether ſilent. Moſt profane Sinners are (as 'tis ſaid of a convinced Heretick, Tit. 3.11.) foreign, ſelfcondemned perſons, and therefore it is ordinarily much more eaſie to convince them of a ſin, when we have the advantage of a witneſs in their boſoms to join with us: 'Tis the proper office of Conſcience to witneſs with, or againſt a man, to acquit, or condemn him (in ſubordination to God's Word:) But having in a great meaſure, loſt both its knowledg and honeſty (the two eſſential requiſites in a Judg) by the fall, it will not accuſe, except the crime be palpable and undeniable, unleſs the ſin carry a dreadful aſpect, and have diſobedience written in the very forehead of it; Till the beams of the Sun of Righteouſneſs be darted in, the Formaliſt's motes lie undiſcovered, and his blind and partial Conſcience gives an abſolving Verdict.
3. Another ſhrowd or ſhelter, under which the Formaliſt lurks, and by which he declines the convincing power of the Word, is the ſecrecy of his ſins: He thinks he dances in a Net, and acts unſeen. So that though the Arrow of the Word be directed to his Breaſt and hits his ſin, yet he perſwades himſelf it was not intended; though Conſcience ſometimes owns the ſin, being ſtruck at by the Word, and begins to charge it upon him, yet he ſoon ſtops its mouth, by perſwading himſelf, that the Miniſter did but accidentally light upon it, that it was intended againſt ſome other perſon: whereas the prophane perſon, being conſcious of the notoriouſneſs of his ſins, and that they are ſuch as are obvious to the worlds eye, he is ready to think that every word is directed to him; and therefore more apt to apply it. The Formaliſt, though conſcious of a ſin reproved, yet is ready to think, who imagines that I am guilty of ſuch a ſin? I paſs for a godly man, a ſincere Chriſtian, in the opinion of good men; my Miniſter, I know, judges better, and hath other thoughts of me; and thus he waves the Charge. A ſtout Thief will ſtand upon his own juſtification, and outface the Judg, when he knows the Act was ſo ſecret that there can be no Teſtimony produced; thus it is with a Formaliſt, whoſe ſins for the moſt part, are Chamber-ſins, Cloſet-ſins, ſuch as are out of mens cognizance. The notoriouſneſs of a ſin, is many times a help to conviction. It's an eaſier matter to make a Malefactor own, and confeſs that crime, whereof he knows an hundred Witneſſes may be produced, then of that which he preſumes is known to none but himſelf. I may uſe that (at leaſt elluſively) to this purpoſe, 1 Cor. 14.24. If one come in that believeth not, or is unlearned, he is convinc'd of all, he is judg'd of all: So the notoriouſly prophane perſon, when his drunkenneſs, uncleanneſs, ſwearing, &c. are ſpoke to, he is ready to think, this is intended againſt me, and that every one in the Congregation, will interpret it as ſpoken to him; and though it is true, that ſometimes this heightens his hatred againſt the Word and Miniſter, yet if God ſet in with it, it hath a contrary operation, viz. to edge the Word, and facilitate conviction.
4. (VVhichWhich is of affinity to all the other) The ſmallneſs of his ſin, is another ſhelter; they are not aggravated by thoſe bloody and heightning circumſtances, as the ſins of others. He baptizeth them with the name of ſlips, infirmities, ſins of dayly incurſion, unavoidable weakneſſes, ſpots of God's own Children, ſuch as are incident and common to the beſt of men; nothing befalls him, in this, but what is ordinary; yea, he compares his ſins with thoſe of the godly, recorded in Scripture; Abraham's Lying; Noah's Drunkenneſs; Lot's Inceſt; David's Murther and Adultery; Peter's Denying and Forſwearing his Maſter, &c. And finding his ſins to fall very much ſhort, in point of guilt and ſcandal, he not only concludes his condition good and ſafe, but applauds himſelf as a Chriſtian of a high form, and great attainments. Now while a man judges thus of himſelf, it is impoſſible to faſten any humbling conviction upon him. 'Tis neceſſary, in order to conviction, that a man not only ſee ſin, but ſee its ſinfulneſs, hainouſneſs, and aggravated by its circumſtances, till a man ſay, as David, Pſalm 25.11. Pardon my ſin, for it is great; till with Paul, he apprehend it, foreign, Rom, 7.13. Out of meaſure ſinful; till he look upon himſelf as the chief of ſinners, he will not be to purpoſe convinced, or humbled. Then will he cry out with Paul, Rom. 7.14. I am carnal, ſold under ſin. 'Tis ſin, clothed with exaggerated circumſtances of Guilt, Scandal, Rebellion, Atheiſm, Contempt of God, &c. that awakens the Conſcience, and faſtens the Dart of conviction in the heart of a ſinner. I acknowledg indeed, that the ſame light is requiſite to diſcover the hainouſneſs of a prophane perſons ſin, and the Arrow muſt be ſhot with the ſame Hand, out of the ſame Bow, that pricks and pierces his heart, (for we ſee, that even thoſe groſſer ſins of drunkenneſs, adultery, &c. are by many counted venial infirmities, tricks of youth, &c.) yet if we conſider the means, whereby God ordinarily works on men, it will appear, that where ſins are greater, more palpable, more directly againſt the expreſs Letter of the word, it is an eaſier thing to bring the ſinner to acknowledgment and conviction; ſince, in ſuch caſes, the Law and Conſcience will bear witneſs againſt the ſinner. That ſin, the very act and matter whereof is expreſly condemned by the word, is more eaſily ſet home upon a man, then when onelyonly ſome circumſtance makes it to be a ſin: Yet on the other hand, I acknowledg, that the ſmalleſt ſin, aggravated upon the conſcience by the Spirit of God, (whoſe work it is to convince of ſin, John 16.8.) will appear exceeding ſinful.Bolton's Soul-exaltation, p. 118. Auguſtines robbing an Orchard, when a Youth, was afterwards a ſin very hainous in his eyes, when he conſidered it in its circumſtances; and he aggravates it upon himſelf, by conſidering that it was againſt the very light of Nature; that he did it with a full propenſity of will; not for want, but wantonneſs, having better fruit of his own; not ſo much out of love to the Fruit, as out of love to Sin; that he joyned himſelf with wicked company, did it at Midnight, having ſpent the time before in Luxury and Vanity; that they carried away great Burdens; when they came home, they had no ſuch deſire to eat them, but caſt them to the Swine. Upon theſe and the like conſiderations, he breaks out into a paſſionate indignation againſt himſelf, and exclamation, to God; Behold my heart, O my God, behold my heart, which thou haſt pitied in the loweſt Hell. Thus a ſmall ſin, ſeen in Gods light, appears odious and exceeding hainous: Even thoſe, Motus primo primi, (as the Schools call them) the ſuddain and indeliberate ſuggeſtions of ſin, not coming up to conſent, or action, have been matter of ſtrong conviction and deep humiliation to ſome ſouls; yea and have more affected them, then the groſſeſt acts, and greateſt exorbitancies: Yet if we look at God's ordinary way of working, which is by the VVord and Conſcience, it will be eaſie to conceive, that a Prophane ſcandalous ſinner, is in a nearer capacity of conviction; then he whoſe ſins are but as Motes to the others Beams, as Mole-hills to the others Mountains.
5. The laſt refuge I ſhall mention, is the ſeeming Graces he hath, and the Duties he doth. Many good things are found in him, and proceed from him; theſe he ballanceth with his ſins, and finding his Sins ſmall, his Graces (as he ſuppoſes) ſtrong and vigorous, his Performances many and excellent, he concludes well of himſelf; and under this thick Covering, he ſhrouds himſelf from the power of the VVord; behind this Bulwark he ſecures himſelf from the Gun-ſhot of Conviction. Thus the Phariſee, Luke 18.11, 12. I am not as other men are, Extortioners, Ʋnjuſt, Adulterers, nor even as this Publican: Here you ſee he looks upon himſelf, as free from great enormities; then v. 12. I Faſt twice in the week, I give tythes of all that I poſſeſs: Here's his more then ordinary piety towards God; he is twice a week in a duty of an extraordinary nature; and here's his more then common equity toward man; he payes Tythes of all, even thoſe things which the Law had leſt doubtful. Oh what magnifying and ſelf-applauding thoughts may we imagine him to have! How hardly could a man have faſtned any humbling, convincing word upon him? Thus it is with the Formaliſt, he looks upon his Zeal, Meekneſs, Love to God, and other like Graces; (for ſo they appear to him, though indeed but common at beſt) then conſiders his Piety towards God, in his conſtancy in ordinary, and frequency in extraordinary Duties; his Equity and Mercy towards man; his Sobriety towards himſelf; and finding himſelf, Rich,Rev. 3.17. and Full, and encreaſed with Goods, he thinks highly of himſelf, and admires himſelf, as much above the pitch of ordinary Chriſtians. Now being thus lifted up, it's no eaſie matter to bring him down; charge him with any ſin, he will weigh it down with many good duties: His courſe and the tenour of his life is for God and Holineſs, and thoſe ſins are but ſuch ſlips as the beſt are guilty of, in their journeying towards the heavenly Canaan Now with the Prophane perſon 'tis otherwiſe, he hath no ſuch Aſylum; you take him Naked, and ſo the Dart will more eaſily hit, and pierce deeper. Thus you ſee the Formaliſt hath more Evaſions, Refuges, Fortifications againſt conviction, then the Prophane, and conſequently more difficult to convince him.
Reaſon 2. As it is harder to convince him of ſin, ſo to beat him out of Self; which yet muſt be done, or elſe a man is no true Convett; Self-denyal, is the firſt Leſſon we are taught in Chriſt's School; 'tis the A, B, C, of Chriſtian Religion, and eſpecially in point of juſtification, to diſclaim our own Righteouſneſs, and caſt our ſelves, venture our hopes upon Chriſt and his Righteouſneſs, is the very foreign of a Chriſtian, and that which gives him, both the Name and thing. This is Paul's frame, Phil. 3.7, 11. he quits all for Chriſt. Now its no eaſie matter to bring a man to this; but eſpecially the Formaliſt is hardly perſwaded to it. He that thinks he hath ſomething, yea enough of his own, will not eaſily be perſwaded to go a Begging to anothers Door. Man is a proud creature, and loath to be beholding to any, till meer neceſſity force him: A Prodigal that hath waſted his Patrimony, and rioted away his eſtate, yet would fain appear as good a Man as his Father, and maintain the Garb and Cuſtom of his Anceſtors; while he hath any thing left, he will not let his povertie appear: Thus we; Our firſt Parents had a Stock of Righteouſneſs, though they prodigally ſpent it, and beggard themſelves and all their poſterity; yet we are loath to go a begging, till neceſſity wear out ſhame, and whip us out of our pride. Now the Formaliſt conceits, he hath a ſtock within himſelf to live upon; he can ſpin a VVeb out of his own Bowels to cover himſelf withal; and if he have but a Rag of his own, he values it above Silks of anothers giving; Home-ſpun cloath is better then the coſtlieſt cloath of Gold or Slver, of anothers providing. This is the great Impediment to a Formaliſt's converſion; how hard is it to perſwade him, that his ſeeming ſomething, is really nothing! 'Tis not the Precellency of Chriſts Righteouſneſs to ours, but a ſenſe of our abſolute need of his Righteouſneſs, that drives to Chriſt. There is a more direct oppoſition betwixt Self and Chriſt, then betwixt ſin and Chriſt; for ſin doth (at leaſt accidentally) drive us unto Chriſt, but Self doth altogether draw us from Criſt, Rom. 10.3. Going about to eſtabliſh their own righteouſneſs, they have not ſubmitted to the righteouſneſs of God: Setting up Self, is the pulling down of Chriſt. He is nothing to that man, that is any thing to himſelf; fleſh and blood taught not Paul that Leſſon, Phil. 3.7,-11. As many Prayers, Faſtings, Alms-deeds, good VVorks, or ſeeming Graces, as the Formaliſt hath, ſo many Bulwarks againſt conviction, and Arguments to diſſwade him from a cloſe with Chriſt. Now the Prophane perſon is an abſolute Bankrupt, an arrant Beggar, one that hath not ſo much as Husks of Duty (that I may allude to it) to fill his Belly, or ſatisfie his conſcience. He will be ready to cry out with the Publican, Lord be merciful to me a ſinner, Luke 18.13. while the Formaliſt (Phariſeelike) is at his, God I thank thee, &c. I faſt, I pay Tythes. I, and I ſtill; Self is magnified in all. Now is it not eaſier to perſwade a Beggar to ask an Alms, then one that is Rich, encreaſed with goods, and needs nothing? He that is ſtark naked, will ſooner be perſwaded to put on cloaths of anothers Free-gift, then he that is cloathed, and warm to his own apprehenſion.
Reaſon 3. As the Formaliſt is more hardly beaten out of ſelf, ſo he is more difficultly perſwaded of his unregenerate eſtate, then the profane Perſon. He that thinks his eſtate good enough already, will not eaſily be perſwaded to change it: It's one ſtep to Converſion, to ſee our ſelves unconverted; to Happineſs, to ſee our ſelves miſerable. 'Tis Seneca's expreſſion, Ideo mutari nolumus quia nos optimos eſſe credimus; The great reaſon of our perſiſting in our preſent condition, is, becauſe we conceit it good and happy. This conceit damps all. While men think their Priſon a Palace, they will not come out of it. Hereticks are confidently perſwaded they are in the right, and therefore their ears are ſtopt againſt means of reducement. True, the profaneſt think thus of themſelves, but they have no ground, and therefore are ſooner beaten out of this hold; but the Formaliſt hath much to ſay for himſelf, can produce many evidences, whereby he deceives himſelf and others. What Graces are peculiar to a Chriſtian which he hath not in appearance, and in his own apprehenſion? He loves God, Chriſt, the Word, Ordinances, the Brethren, yea, his Enemies; he hath Faith, Patience, Zeal, &c. yea, he can remember the time when it was otherwiſe with him; he experienceth a real change in himſelf; he hates where he loved, and loves where he hated. Now here is a double work to do; we muſt firſt raze thoſe falſe foundations, walls as high as Heaven; confute his reaſonings and arguments, which he produceth to prove his Converſion, before we can faſten any thing upon him to draw him to Chriſt; and how hardly this will be done, is eaſie to imagine: Will a man be eaſily perſwaded to pull all down, and begin upon a new Foundation, when he hath brought it to the finiſhing? Will one that is at his journeys end, be drawn to begin it again? Can you prevail with a man that thinks himſelf at Heavens door, to return again by the gates of Hell? He that feels himſelf well, and is, to his own apprehenſion, ſtrong and healthful, finds a univerſal Eucraſie; head and ſtomack, and each other part in its due temperament, will be hardly perſwaded that a mortal diſeaſe hath ſeiſed upon him, or to take Phyſick as one lying at the point of death. Men are not eaſily perſwaded out of an opinion of the goodneſs of their condition, when they ſeem to have taken it upon warrantable grounds.
Prona venit cupidis in ſua vota fides.
Men are eaſily perſwaded to believe that which they would have to be; and as hardly diſſwaded from believing it. Now a profane perſon hath no ſuch evidences to produce: To convince him of his unregenerate condition, we need go no further but to his life and actions, the very tenour whereof ſpeaks him wicked: But to convince the Formaliſt, it is neceſſary to dive into his heart, to diſcover his principles, ends, and intentions; and this is no eaſie matter; the heart is ſo full of windings, that neither we, nor himſelf can diſcover it: It is a grand cheat, 'twil pretend fair for God, Chriſt, and Holineſs: David ſuſpects his own heart, and therefore puts it under God's ſearch, Pſal. 139.21—end. Thus we have diſcovered ſome of thoſe inward impediments which render the Converſion of a Formaliſt more difficult, then of a Profane perſon: We come now to thoſe Ab extra; ſuch hinderances as are without him, from others; and theſe I ſhall reduce to two heads, (omitting others) viz. either 1. From Miniſters; or, 2. From People, eſpecially the Godly.
Sect. 2. Outward Impediments of the Words effect upon the Formaliſt, viz. ſuch as proceed from others.
Reaſon, 1 Something may be found in Miniſters, which renders the Converſion of a Formaliſt very difficult, viz. Their want of skill and induſtry this way; God having appointed them as Inſtruments in this work, and the effect being more hardly or eaſily producible, not onelyonly according to the skill of the Principal Agent, but the aptitude or meptitude of the Inſtrument he uſeth: Hence it follows, that the work miſcarries, through their ill-management of it. 'Tis true, in reference to God's abſolute Power, it matters not what the Inſtrument be; Clay and Spittle ſhall open blind eyes; The blowing of Ram's-horns ſhall be more prevalent then Iron-rams, to diſmantle a City; A Playſter of Figs ſhall cure a Boyl, or Plague-ſore, if God pleaſe: Nor is it leſs true, that the word is in its kind, a powerful weapon to batter Fortifications, to level towring Imaginations, 2 Cor. 10.4, 5. That it is ſharper then a Two-edged ſword, piercing to the dividing aſunder of Soul and Spirit—foreign a critical Judg of the hearts, thoughts, intentions, Heb. 4.12. But yet it cuts according as it is managed and weilded; A Scanderbeg's arm can do wonders with an ordinary Sword; (though I would be loth to aſcribe ſo much to the Miniſters skill and induſtry as that inſtance may intimate, nor is it always according to a Miniſters ability or conſcientiouſneſs:) yet where there is a manifeſt defect of parts or piety, skill or induſtry, the work is leſs ſuccesfull. Now in nothing are the generality of God's Meſſengers more deficient, then in this Divine skill, to unfold the myſterious Labyrinths of the heart of man; to uncaſe an Hypocrite, anatomize a Formaliſt, to get within men, and diſcover thoſe Depths of Satan that are in their hearts: This, though the higheſt Learning, and moſt neceſſary for a Miniſter, is leaſt ſtudied: The Eagle-ey'd Schoolmen were but Bats and Owles in this kind of Learning: We alas! are more apt to ſpend our time and pains in high Speculations, curious Diſquiſitions, queſtions more tending to ſtrife, then the edification of the hearer; then in this neceſſary, very neceſſary ſtudy of unmasking the Formaliſt, and cutting the Thred betwixt the Hypocrite and the ſincere Chriſtian. It was Mr. Dod's expreſſion, that moſt Miniſters of England ſhot over the heads of their Auditors; ſure I am, too many ſhoot ſhort of their hearts. This proceeds partly from our unacquaintance with our own hearts; partly, from our not ſtudying the ſpirituality of Religion: Alas do we not draw men out of Profaneneſs into Formality, and there leave them? If we bring them up to a Form of Prayer, Hearing, Family-performances, do we not think the work done? We are too like ſome curious Carvers and Painters, that carve the Image, draw the Lineaments, and lay the Colours of Chriſtianity upon them, but do not labour to beget in them the life of Chriſtians: We do not tell them as Mark 10.21. One thing is yet lacking: that power muſt be added to the former, as the Soul to the Body. Oh that it might not be juſtly charged upon us, that we are content to ſee the image of Chriſtianity drawn upon our people! Beſides, it may partly proceed from hence, that the greateſt part of our Congregations conſiſting of prophane ones, we bend our Studies and Diſcourſes mainly againſt them, and by delivering things too generally, and indiſtinctly, we ſtrengthen the hands of the Formaliſt and Hypocrite. Add to all this, (which is, and ought to be for a lamentation) we lead our people no higher then a form by our example: 'Tis our too much formality in our lives, that teaches it our people; if they ſaw more of the power of godlineſs in us, our preaching would have more power to beget real godlineſs in them.
Reaſon 2. Something lies upon the generallity of Chriſtians, eſpecially the godly, which renders the converſion of a Formaliſt very difficult.
As 1. The godly, not being able to diſcern them, (or if they diſcern them, having no warrant to ſeparate from them) do give them the right hand of fellowſhip, admit them into their moſt intimate Society, lay them in their Boſoms, and they are reputed amongſt the beſt of Chriſtians. This mightily confirms them in their good opinion of themſelves, and becomes an occaſion of hardning them againſt conviction. They abuſe this indulgence of the godly into their own obduration, and to the heightning of their ſecurity. I ſpeak not this, as blameing the godly for admitting them (for Tares, though not Briars and Thorns, muſt grow amongſt the Wheat till Harveſt) but to ſhew, what bad uſe the hypocrite makes of the good eſteem he hath with the godly: Though perhaps, ſincere Chriſtians may juſtly deſerve to be blamed, for want of plain dealing with ſuch, whom they have juſt cauſe to ſuſpect of formality, or hypocriſie. Well, this, (as I ſaid) hardens the Formaliſt in his ſelf-conceit, and ſets him at a further diſtance to converſion. Under this ſhelter Judas lay ſecure, and preſumed that his condition was as good as the reſt of the Apoſtles. A Formaliſt carries ſo ſmoothly, that the truly godly, (who are alwaies ſelf-ſuſpicious) are more apt to ſuſpect themſelves, then thoſe with whom they converſe. Now the godly (on the other hand) are ſhie of the company of prophane perſons, knowing they have expreſs commands, to avoid unneceſſary converſe with ſuch, as, 1 Cor. 5.11. 2 Cor. 6.17. and this ſometimes, (through God's ſetting it upon their hearts) becomes an occaſion of putting them upon a more ſerious conſideration of their condition; even, a Cain fears and abhors the thought of being an Outcaſt; thoſe Cenſures of Suſpenſion and Excommunication, appointed by God himſelf, work by way of ſhame and diſgrace. But,
3. There is ſo little livelineſs in the beſt of Chriſtians, that the Formaliſt concludes himſelf as good as the beſt, and ſo reſts in his preſent condition. Where there is ſomething of the power of godlineſs, yet there is too much of meer form; and this encourages others to reſt altogether in a form. VVhere there is ſome life, there is too little livelineſs; the beſt do not to the life hold forth the word of life, Col. 2.16. There is ſomething in the lives of Chriſtians, to convince and condemn the Prophane; they ſee their ſwearing, drunkenneſs, Sabbath-breaking, &c. condemned in the practiſe of Chriſtians, ſhunning and abhorring thoſe ſins; but they do not ſo live, as to condemn the Formality of thoſe amongſt them: There is not that warmth in their diſcourſes and duties, that vigour in their affections and actions, that may quicken and heat others. Men are apt to make a ſtand at others deadneſs, as the people did at the dead body of Amaſa, 2 Sam. 20.12.
'Tis ſtoried of Janias, before his Converſion, that meeting once with a Countrey-man, as he was in a journey, and falling into diſcourſe with him about divers points in Religion, he obſerved the plain Fellow, to talk ſo experimentally, with ſo much heartineſs and affection, as made him firſt begin to think, that there was ſomething more in thoſe Truths, then his Notional-humane Learning had yet diſcovered; which occaſioned his more ſerious inquiry into them, and afterward his Converſion. Livelineſs, and affectionateneſs in Chriſtians, is a ſingular Spur to incite others; but alas! how rare is it? This wanting in the beſt, doth ſtrengthen the hands of the Formaliſt, and beget in him a conceit, that he is as good as the beſt. Thus we have laid down ſome of thoſe impediments, (both in himſelf, and from others) which lye in the way of a Formaliſt's Converſion, and render it more difficult, then of the Prophane.