Sermons and Discourses Volume 2, Sermon 7

Sermons and Discourses Volume 2 · Sermon 7

A SERMON Preached before the KING, Febr. 25^th 1675/6.

p. 991 John III.10.

In this the children of God are manifeſt, and the children of the Devil: whoſoever doth not righteouſneſs is not of God.

IT is certainly a matter of the greateſt conſequence to us, both in order to our preſent peace and future happineſs, truly to underſtand our ſpiritual ſtate and condition, and whether we belong to God and be his Children or not: And it is not ſo difficult as is commonly imagined to arrive at this knowledg, if we have a mind to it, and will but deal impartially with our ſelves; For the Text gives us a plain mark and character whereby we may know it, In this the children of God are manifeſt, and the children of p. 100the Devil: whoſoever doth not righteouſneſs, is not of God.

From which words I ſhall endeavour, by Gods aſſiſtance, to lay men open to themſelves, and to repreſent to every one of us the truth of our condition; and then leave it to the grace of God, and every mans ſerious conſideration, to make the beſt uſe of it.

And it will conduce very much to the clearing of this matter, to conſider briefly the occaſion of theſe words. And this will beſt appear by attending ſtedfaſtly to the main ſcope and deſign of this Epiſtle. And I think that no man that reads it with attention can doubt, but that it is particularly deſigned againſt the impious Sect of the Gnoſticks; who, as the Fathers tell us, ſprang from Simon Magus, and pretended to extraordinary knowledg and illumination, from whence they had the name of Gnoſticks; but notwithſtanding this glittering pretence, they did allow themſelves in all manner of impious and vicious practice, turning the grace of God into laſciviouſneſs, as St. Jude ſpeaks of them. And that St. John particularly aims at this ſort of men is very evident from the frequent and plain alluſions throughout this Epiſtle, to thoſe Names p. 101and Titles which this Sect aſſumed to themſelves, as Chap. 2. ver. 4, He that ſaith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. And verſ. 9, He that ſaith he is in the light, and hateth his brother, is in darkneſs even until now. Which paſſages, and many more in this Epiſtle, do plainly refer to the pretences of this Sect, to more than ordinary knowledg and illumination in the myſteries of Religion; notwithſtanding, they did ſo notoriouſly contradict theſe glorious pretences by the impiety of their lives, and particularly by their hatred and enmity to their fellow-Chriſtians. For, as the ancient Fathers tell us, they pretended that whatever they did, they could not ſin: And this our Apoſtle intimates in the beginning of this Epistle, If we ſay that we have no ſin, we deceive our ſelves, and the truth is not in us. And they held it lawful to renounce Chriſtianity to avoid perſecution; and not only ſo, but alſo to joyn with the Heathen in perſecuting the Chriſtians; which ſeems to be the reaſon why the Apoſtle ſo often taxeth them for hatred to their Brethren; and calls them Murderers.

Now to ſhew the inconſiſtence of theſe p. 102principles and practiſes with Chriſtianity, the Apoſtle uſeth many arguments; amongſt which, he particularly inſiſteth upon this, That nothing is more eſſential to a Diſciple of Chriſt and a Child of God (by which Titles Chriſtians were commonly known), than to abſtain from the practiſe of all ſin and wickedneſs; verſ. 6. of this Chap. Whoſoever abideth in him ſinneth not; whoſoever ſinneth hath not ſeen him, neither known him, (whatever knowledg they might pretend to, it was evident they were deſtitute of the true knowledg of God and his Son Jeſus Chriſt) and verſ. 7, Little Children, let no man deceive you; he that doth righteouſneſs is righteous, even as he is righteous; and verſ. 8, He that committeth ſin is of the Devil; and verſ. 9, Whoſoever is born of God doth not commit ſin; let men pretend what they will, wickedneſs is a plain mark and character of one that belongs to the Devil; as on the contrary, righteouſneſs is an evidence of a Child of God, In this the children of God are manifeſt, and the children of the Devil, &c.

I ſhall briefly explain the words, and then conſider the matter contained in them.

p. 103By the children of God, and the children of the Devil, are meant good and bad men; It being uſual in the phraſe of Scripture, to call perſons or things which partake of ſuch a nature or quality, the children of thoſe who are eminently endued with that nature and diſpoſition. Thus they who are of the faith of Abraham, and do the works of Abraham, are called Abraham's children: In like manner, thoſe who in their diſpoſition and actions imitate God, are called the children of God; and on the contrary, thoſe that addict themſelves to ſin and impiety are counted of another race and deſcent, they reſemble the Devil, and belong to him as the Chief and Head of that Faction.

By righteouſneſs, is here meant univerſal goodneſs and conformity to the Law of God, in oppoſition to ſin which is the tranſgreſſion of that Law.

By being manifeſt, is meant, that hereby good and bad men are really diſtinguiſhed; ſo that every one that will examine his condition by this mark, may know of which number he is, and to what Party he belongs.

I come now to the main argument contained in the words, which is to give us a p. 104certain character, and mark of diſtinction between a good and bad man; foreign, by this the children of God are manifeſt, and the children of the Devil: whoſoever doth not righteouſneſs, is not of God.

In the management of the following Diſcourſe, I ſhall proceed in this method.

Firſt, We will conſider the character and mark of difference between a good and bad man, which is here laid down; Whoſoever doth not righteouſneſs, is not of God.

Secondly, I ſhall endeavour to ſhew, that by this mark every man may, with due care and diligence, come to the knowledg of his ſpiritual eſtate and condition. By this the children of God are manifeſt, and the children of the Devil.

Thirdly, I ſhall enquire whence it comes to paſs, that notwithſtanding this, ſo many perſons are at ſo great uncertainty concerning their condition.

I. We will conſider the character and mark of difference between a good and bad man, which is here in the Text, Whoſoever doth not righteouſneſs, is not of God; which implies likewiſe on the contrary, that whoſoever doth righteouſneſs, is of God. Now in the ſtricteſt ſenſe of p. 105this phraſe, he only who lives in all the commandments of God blameleſs, can be ſaid to do righteouſneſs: But in this ſenſe there is none that doth righteouſneſs, no not one, and conſequently none could be the Children of God; but the Text ſuppoſes ſome to be ſo, and therefore by doing righteouſneſs the Apoſtle muſt neceſſarily be underſtood to mean ſomething that is ſhort of perfect and unſinning obedience. So that the queſtion is, What doing of righteouſneſs is ſufficient to denominate a man a Child of God, and to put him into a ſtate of grace and favour with Him.

And I do not intend nicely to ſtate this matter. 'Tis not perhaps poſſible to be done; nothing being more difficult, than to determine the very utmoſt bounds and limits of things, and to tell exactly and juſt to a point where the line of difference between Virtue and Vice, between the ſtate of a good and bad man is to be placed: And if it could be done, it would be of no great uſe; for I take it to be no part of my buſineſs to tell men how many faults they may have, and how little goodneſs, and yet be the children of God: but rather to acquaint them, what degrees of holineſs and goodneſs p. 106are neceſſary to give men a clear and comfortable evidence of their good eſtate towards God; and then to perſwade them, in order to their peace and aſſurance, to endeavour after ſuch degrees.

Wherefore to ſtate the buſineſs ſo far as is neceſſary to give men a ſufficient knowledg of their condition, I ſhall briefly conſider who they are that in the Apoſtles ſenſe may be ſaid to be doers of righteouſneſs, or not doers of it. And becauſe the Apoſtle lays down the Rule negatively, I ſhall therefore

In the firſt place, enquire who they are that in the Apoſtles ſenſe may be ſaid not to do righteouſneſs.

1. They that live in the general courſe of a wicked life; in the practiſe of great and known ſins, as injuſtice, intemperance, filthy and ſenſual luſts, profane neglect and contempt of God and Religion; ſo that by the whole courſe and tenour of their actions, it is plain beyond all denial that there is no fear of God before their eyes. Concerning theſe the caſe is ſo very evident, that it ſeems too mild and gentle an expreſſion to call them not doers of righteouſneſs.

2. They who live in the habitual practice p. 107of any one known ſin, or in the neglect of any conſiderable part of their known duty. For any vicious habit denominates a man, and puts him into an evil ſtate.

3. They who are guilty of the ſingle act of a very heinous and notorious crime; as a deliberate act of blaſphemy, of murther, perjury, fraud or oppreſſion, or of any other crime of the like enormity. For though ordinarily one ſingle act of ſin doth not denominate one a bad man, when the general courſe of the mans life is contrary; yet the ſingle acts of ſome ſorts of ſins are ſo crying and heinous, and do ſo ſtare every mans conſcience in the face, that they are juſtly eſteemed to be of equal malignity with vicious habits of an inferiour kind; becauſe they do almoſt neceſſarily ſuppoſe a great depravation of mind, and a monſtrous alienation from God and goodneſs in the perſon that deliberately commits them. And they who are guilty in any of theſe three degrees now mentioned, are moſt certainly not doers of righteouſneſs, and conſequently it is manifeſt that they are not the children of God.

In the ſecond place, I ſhall enquire who they are, that in the Apoſtles ſenſe may p. 108be ſaid to do righteouſneſs. In ſhort, they who in the general courſe of their lives do keep the Commandments of God. And thus the Scripture generally expreſſeth this matter, by keeping the commandments of God, and by having reſpect to all his commandments, by obedience to the Goſpel of Chriſt, by being holy in all manner of converſation; by abſtaining from all kind of evil, by cleanſing our ſelves from all filthineſs of the fleſh and ſpirit, and by practiſing holineſs in the fear of God: To which I ſhall add the deſcription which St. Luke gives us of the righteouſneſs of Zacharias and Elizabeth, Luk. 1.6, They were both righteous before God, walking in all the commandments and ordinances of the Lord blameleſs. All which expreſſions do plainly ſignifie the actual conformity of our lives and actions, in the general courſe and tenour of them, to the Laws and commands of God. And this implies theſe two things; That the tenour of our lives and actions be agreeable to the Laws of God: And that theſe actions be done with a ſincere and upright mind, out of regard to God and another World, and not for low and temporal ends.

And I chuſe rather to deſcribe a righteous p. 109man by the actual conformity of the general courſe of his actions to the Law of God, than (as ſome have done) by a ſincere Deſire or reſolution of obedience. For a deſire may be ſincere for the time it laſts, and yet vaniſh before it come to any real effect. And how innocently ſoever it was intended, it is certainly a great miſtake in Divinity, and of very dangerous conſequence to the ſouls of men, to affirm that a Deſire of grace is grace; and conſequently, by the ſame reaſon, that a deſire of obedience, is obedience. A ſincere deſire and reſolution to be good is indeed a good beginning, and ought by all means to be cheriſhed and encouraged; but yet it is far enough from being the thing deſired, or from being accepted for it in the eſteem of God: For God never accepts the Deſire for the deed, but where there is no poſſibility, no opportunity of doing the thing deſired; but if there be, and the thing be not done, there is no reaſon to imagine that the deſire in that caſe ſhould be accepted as if the thing were done. For inſtance, If a man give alms according to his ability, and would give more if he were able, in this caſe the deſire is accepted for the deed. And of this caſe it is p. 110and no other, that the Apoſtle ſpeaks, 2 Cor. 8.12, If there be firſt a willing mind, it is accepted according to that a man hath, and not according to that he hath not. That is, God interprets and accepts the charity of men according to the largeneſs of their hearts, and not according to the ſtraitneſs of their fortunes: But it is a great miſtake, to draw a general concluſion from this Text, that in all caſes God accepts the will for the deed. For though a man ſincerely deſire and reſolve to reform his life (as I doubt not many men often do) but do it not, when there is time and opportunity for it, theſe deſires and reſolutions are of no account with God; all this righteouſneſs is but as the morning cloud, and as the early dew which paſſeth away. Men are not apt to miſtake ſo groſly in other matters. No man believes hunger to be meat, or thirſt to be drink; and yet there is no doubt of the truth and ſincerity of theſe natural deſires. No man thinks that covetouſneſs or a greedy deſire to be rich, is an eſtate; or that ambition or an inſatiable deſire of honour is really advancement: Juſt ſo, and no otherwiſe, a deſire to be good is righteouſneſs. The Apoſtle's caution a little before the Text may fitly be applied p. 111to this purpoſe, Little children, let no man deceive you: He that doth righteouſneſs is righteous, even as he is righteous. Not but that the beſt of men do ſometimes fall through infirmity, and are betrayed by ſurpriſe, and born down by the violence of temptation; but if the general courſe of our actions be a doing of righteouſneſs, the grace of the Goſpel, in and through the merits of our bleſſed Saviour, doth accept of this imperfect but ſincere obedience.

II. I ſhall endeavour to ſhew, that by this mark every man may, with due care and diligence, arrive at the certain knowledg of his ſpiritual eſtate and condition. By this the children of God are manifeſt, and the children of the Devil: Whoſoever doth not righteouſneſs, is not of God. By which the Apoſtle means, that this is a real mark of difference betwixt good and bad men, and that whereby they very often manifeſt themſelves to others; eſpecially when the courſe of their lives is eminently pious and virtuous, or notoriouſly impious and wicked. But becauſe it doth not ſo much concern us curiouſly to enquire into, much leſs ſeverely to cenſure the ſtate of other men, I ſhall p. 112only conſider at preſent, how far by this mark and character every man may make a certain judgment of his own good or bad condition.

1. By this character, as I have explained it, he that is a bad man may certainly know himſelf to be ſo, if he will but conſider his condition, and do not wilfully deceive and delude himſelf. As for thoſe who are vicious in the general courſe of their lives, or have been guilty of the act of ſome heinous and notorious ſin, not yet repented of; their caſe is ſo plain, for the moſt part, even to themſelves, that they can have no manner of doubt concerning it. Such men ſtand continually convicted, and condemned by the ſentence of their own minds: and whenever they reflect upon themſelves (which they do as ſeldom as they can) they are a terrour to themſelves, and full of amazement and fearful expectation of judgment. Not but that, even in ſo plain a caſe, many men do uſe great endeavour to cheat themſelves; and would be very glad to find out ways to reconclle a wicked life with the hopes of Heaven, and to gain the favour, at leaſt the forgiveneſs of God, without repentance and amendment of their lives. And to this end they p. 113are willing to confeſs their ſins, and to undergo any Pennance that ſhall be impoſed upon them, that only excepted which only can do them good, I mean, real reformation. And when the Prieſt hath abſolv'd them, they would fain believe that God hath forgiven them too; however, they return to their former courſe, and being ſtrongly addicted to their luſts, between ſtupidity and fooliſh hopes, they at laſt come to this deſperate reſolution, to venture all upon the abſolution of the Prieſt, Et valeat quantum valere poteſt, let it have what effect it can; though I dare ſay, that in their moſt ſerious thoughts they are horribly afraid it will do them no good.

And for thoſe who are ſinners of a leſſer rate, and perhaps allow themſelves only in one kind of vice, they likewiſe have reaſon to conclude themſelves in a bad condition; eſpecially if they conſider that he who lives in the breach of any one commandment of God is guilty of all, becauſe he contemns that authority which enacted the whole Law. And 'tis eaſie for any man to diſcern the habit of any ſin in himſelf; as when he frequently commits it, when he takes up no firm p. 114reſolutions againſt it, when he uſeth no competent care to avoid the temptations to it, nor puts forth any vigorous endeavours to break off from it; or however, ſtill continues in the practice of it. For the cuſtomary practice of any known ſin, is utterly inconſiſtent with ſincere reſolutions and endeavours againſt it; there being no greater evidence of the inſincerity of reſolutions and endeavours in any kind, than ſtill to go on to do contrary to them.

2. By this character likewiſe, they that are ſincerely good may generally be well aſſured of their good condition, and that they are the children of God. And there are but two things neceſſary to evidence this to them; That the general courſe and tenour of their actions be agreeable to the Laws of God; and That they be ſincere and upright in thoſe actions. And both theſe every man may ſufficiently know concerning himſelf; for if the Laws of God be plain, and lye open to every mans underſtanding, then is it as eaſie for every man to know when he obeys God and keeps his commandments, as when he obeys the commands of his Father or his Prince, and when he keeps the known p. 115Laws of the Land. And no ſenſible and conſiderate man ever had any doubt of this kind; for if a man can know any thing, he can certainly tell when he keeps or breaks a known Law; ſo that all doubts of this nature are frivolous and idle pretences to cover mens faults, and ſuch as they would be aſhamed to alledg in any other caſe.

And a good man may likewiſe know when he obeys God ſincerely. Not but that men often deceive themſelves with an opinion, or at leaſt a groundleſs hope of their own ſincerity; but if they will deal fairly with themſelves, and uſe due care and diligence, there are very few caſes (if any) wherein they may not know their own ſincerity in any act of obedience to God: For what can a man know concerning himſelf, if not the reality of his own intentions? If any man ſhould in earneſt tell me, that he doubted very much whether he had that friendſhip for me which he made profeſſion of, and that he was afraid that his affection to me was not real and ſincere, I confeſs I ſhould doubt of it too; becauſe I ſhould certainly conclude that no man could know that matter ſo well as he himſelf. And there is no doubt but whoever hath p. 116a hearty kindneſs for another, and a ſincere deſire to ſerve and pleaſe him, knows he has it. And accordingly good and holy men in Scripture do every where with great confidence and aſſurance appeal to God, concerning the integrity and ſincerity of their hearts towards him: Job and David, Hezekiah and Nehemiah in the old Teſtament; and in the new St. Paul for himſelf and Timothy, makes this ſolemn profeſſion of their ſincerity, 2 Cor. 1.12, Our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity we have our converſation in the world. And I cannot call to mind ſo much as any one paſſage in Scripture, from whence it can be collected that any good man ever doubted of his own ſincerity: And to ſay the truth, it would not be modeſty but impudence in any man to declare that he ſuſpects himſelf of hypocriſie; good men have always abhorred the thoughts of it. Ye have heard of the patience of Job, and yet he could not bear to have his integrity queſtioned. It was a brave and a generous ſpeech of his, Till I dye, I will not remove my integrity from me.

And yet it hath ſo happened, that this is become a very common doubt among religious people; and they have been ſo p. 117unreaſonably cheriſhed in it, as to have it made a conſiderable evidence of a mans ſincerity to doubt of it himſelf. It is indeed ſaid in Scripture, Jer. 17.9, That the heart is deceitful above all things, and deſperately wicked; who can know it? which is true concerning our future intentions and actions; no man knowing how his mind may change hereafter. Little did Hazael think that ever he ſhould do thoſe things which the Prophet foretold him. But though this be true in it ſelf, yet 'tis not the meaning of that Text. For the Prophet in that chapter plainly makes uſe of this conſideration of the falſhood and deceitfulneſs of mans heart, as an argument to take off the people of Iſrael from truſting in the arm of fleſh, and in thoſe promiſes which were made to them of forreign aſſiſtance from Egypt: Becauſe men may pretend fair, and yet deceive thoſe that rely upon them; for the heart of man is deceitful and deſperately wicked, and none but God knows whether mens inward intentions be anſwerable to their outward profeſſions; for he ſearcheth the heart and tryeth the reins. And this, I verily believe, is all that the Prophet here intends, That there is a great deal of fraud and deceit in the hearts of bad p. 118men, ſo that no man can rely upon their promiſes and profeſſions; but God knows the hearts of all men. But now becauſe God alone knows the hearts of all men, and the ſincerity of their intentions towards one another, doth it from hence follow that it is a thing either impoſſible or very difficult for any man to know the ſincerity of his own preſent intentions and actions? To make any ſuch concluſion, were to condemn the generation of Gods children, thoſe holy and excellent men in Scripture, Job, and David, and Hezekiah, and St. Paul, who do ſo frequently appeal to God concerning their own integrity. And ſurely when the Apoſtle ſaith, No man knows the things of a man, but the ſpirit of a man which is in him, he plainly ſuppoſes that every man is conſcious to the motions and intentions of his own mind. I have inſiſted the longer upon this, that I might from the very foundation deſtroy an imagination, which is not only untrue in it ſelf, but has likewiſe been a very great hindrance to the peace and comfort of many good men.

III. Let us enquire whence it comes to paſs, that notwithſtanding this, ſo many perſons are at ſo great uncertainty about their ſpiritual condition. For the clearing p. 119of this matter, we will diſtinctly conſider theſe three things. Firſt, The grounds of the falſe hopes and confidence of men really bad, concerning their good condition. Secondly, The cauſeleſs doubts and jealouſies of men really good concerning their bad condition. And thirdly, The juſt cauſes of doubting in others. As for the troubles and fears of men who are notoriouſly bad, and live in the practice of known vices, theſe do not fall under our conſideration: If they be troubled about their condition, it is no more than what they ought to be; and if they be only doubtful of it, it is leſs than they ought to be. To perſons in this condition there is only counſel to be given, to leave their ſins and become better; but no comfort to be adminiſtred to them, till firſt they have followed that counſel: For till they reform, if they think themſelves to be in a bad condition, they think juſt as they ought, and as there is great reaſon; and no body ſhould go about to perſwade them otherwiſe.

Firſt then, we will conſider the grounds of the falſe hopes and confidence of men really bad concerning their good condition. I do not now mean the worſt of men, but ſuch as make ſome ſhew and appearance p. 120of goodneſs. It is very unpleaſing to men to fall under the hard opinion and cenſure of others, but the moſt grievous thing in the world for a man to be condemned by himſelf; and therefore it is no wonder that men uſe all manner of ſhifts to avoid ſo great an inconvenience as is the ill opinion of a mans ſelf concerning himſelf and his own condition.

Some therefore rely upon the profeſſion of the Chriſtian Faith and their being baptized into it. But this is ſo far from being any exemption from a good life, that it is the greateſt and moſt ſolemn obligation to it. Doſt thou believe the Doctrine of the Goſpel? thou of all men art inexcuſable if thou alloweſt thy ſelf in ungodlineſs and worldly luſts.

Others truſt to their external Devotion, they frequent the Church and ſerve God conſtantly, they pray to him, and hear his word, and receive the bleſſed Sacrament: But let us not deceive our ſelves, God is not mocked. All this is ſo far from making amends for the impiety of our lives, that on the contrary, the impiety of our lives ſpoils all the acceptance of our devotions. He that turneth away his ear from hearing the Law (that p. 121is, from obeying it) even his prayer ſhall be an abomination.

Others, who are ſenſible they are very bad, depend very much upon their repentance, eſpecially if they ſet ſolemn times apart for it. And there is no doubt but that a ſincere repentance will put a man into a good condition: But then it is to be conſidered, that no repentance is ſincere but that which produceth a real change and reformation in our lives. For we have not repented to purpoſe, if we return again to our ſins. It is well thou art in ſome meaſure ſenſible of thy miſcarriage, but thou art never ſafe till thou haſt forſaken thy ſins; thy eſtate and condition towards God is not chang'd, till thou haſt really alter'd thy ſelf and the courſe of thy life.

Others ſatisfie themſelves with the exerciſe of ſome particular graces and vertues, Juſtice, and Liberality, and Charity. And is it not a thouſand pities that thy life is not all of a piece, and that all the other parts of it are not anſwerable to theſe; that thou ſhouldeſt loſe the reward of ſo much real goodneſs, out of thy fondneſs to any one vice or luſt; that when thou art not far from the Kingdom of God, for lack of one or two things p. 122more thou ſhouldſt fall ſhort of it? Haſt thou never heard what the Scripture ſaith, that he who offends in one point is a tranſgreſſour of the whole Law? To make a man a good man, all parts of goodneſs muſt concur, but any one way of wickedneſs is ſufficient to denominate a man bad.

Laſtly, Some, who are very careful of their outward carriage and converſation, but yet are conſcious to themſelves of great ſecret faults and vices, when they can find no comfort from themſelves, and the teſtimony of their own conſciences, are apt to comfort themſelves in the good opinion which perhaps others have of them. But if we know our ſelves to be bad, and our own hearts do condemn us; it is not the good opinion of others concerning us which can either alter or better our condition. They may have reaſon for their charity, and yet thou none for thy confidence. Truſt no body concerning thy ſelf rather than thy ſelf, becauſe no body can know thee ſo well as thou mayſt know thy ſelf.

Theſe, and ſuch as theſe, are the hopes of the hypocrite, which Job elegantly compares to the ſpiders web, finely and artificially wrought, but miſerably thin and weak; ſo that we our ſelves may ſee p. 123through them, and if we lay the leaſt ſtreſs upon them they will break. They are but pleaſant dreams and deluſions, which whenever we are awaken'd to a ſerious conſideration of our condition by apprehenſions of approaching death and judgment, will preſently vaniſh and diſappear; ſo the ſame holy man tells us, Job 27.8, What is the hope of the hypocrite, when God taketh away his Soul?

Secondly, We will conſider in the next place the cauſeleſs doubts and jealouſies of men really good, concerning their bad condition. For as ſome are prone beyond all reaſon to delude themſelves with vain hopes of their good condition, ſo others are apt as unreaſonably to torment themſelves with groundleſs fears and jealouſies that their eſtate is bad. And of theſe doubts there are ſeveral occaſions, the chief whereof I ſhall mention, by which we may judg of the reſt that are of the like nature.

1. Some are afraid that they are reprobated from all eternity, and therefore they cannot be the children of God. This is ſo unreaſonable, that if it were not a real cauſe of trouble to ſome perſons, it did not deſerve to be conſidered. For no man that ſincerely endeavours to pleaſe p. 124God and to keep his commandments, hath from Scripture the leaſt ground to ſuſpect any latent or ſecret decree of God againſt him, that ſhall work his ruin. But whatever the decrees of God be concerning the eternal ſtate of men, ſince they are ſecret to us, they can certainly be no rule either of our duty or comfort. And no man hath reaſon to think himſelf rejected of God, either from eternity, or in time, that does not find the marks of Reprobation in himſelf, I mean an evil heart and life. By this indeed a man may know that he is out of Gods favour for the preſent, but he hath no reaſon at all, from hence to conclude that God hath from all eternity and for ever caſt him off. That God calls him to repentance, and affords to him the ſpace and means of it, is a much plainer ſign that God is willing and ready to have mercy on him, than any thing elſe is, or can be, that God hath utterly caſt him off. And therefore for men to judg of their condition by the decrees of God which are hid from us, and not by his word which is near us and in our hearts, is as if a man wandring in the wide ſea, in a dark night when the heaven is all clouded about him, ſhould yet reſolve to p. 125ſteer his courſe by the ſtars, which he cannot ſee, but only gueſs at; and neglect the Compaſs, which is at hand and would afford him a much better and more certain direction. This therefore is to be rejected as a fond and groundleſs imagination, and which ought to trouble no body, becauſe no body doth, nor can know any thing concerning it. Moſes hath long ſince very well determin'd this matter, Deut. 29.29, Secret things belong unto the Lord our God, but thoſe things which are revealed, unto us, and to our children for ever, that we may do all the words of this Law.

2. Good men are conſcious to themſelves of many frailties and imperfections, and therefore they are afraid of their condition. But God conſiders the infirmities of our preſent ſtate, and expects no other obedience from us, in order to our acceptance with him, but what this ſtate of imperfection is capable of: And provided the ſincere endeavour and general courſe of our lives be to pleaſe him and keep his Commandments, the terms of the Goſpel are ſo merciful, that our frailties ſhall not be imputed to us, ſo as to affect our main ſtate, and to make us ceaſe to be the children of God. And p. 126though we may be guilty of many errours and ſecret ſins which eſcape our notice and obſervation, yet it is not impoſſible for us to exerciſe ſuch a repentance for theſe as will be available for their pardon. For we have to deal with a merciful God, who is pleaſed to accept of ſuch an obedience and of ſuch a repentance as we are capable of performing. Now there is a great difference between thoſe ſins which require a particular repentance before we can hope for the pardon of them, (as all great and deliberate and preſumptuous ſins do, which are never committed without our knowledg, and are ſo far from ſlipping out of our memory, that they are continually flying in our faces, and we cannot forget them if we would) and ſins of infirmity occaſion'd by ſurpriſe and violence of temptation, through ignorance or inadvertency: For a general repentance, ſuch as we every day exerciſe in our devotions and prayers to God, may ſuffice for theſe. I ſpeak not this to hinder any from a more particular repentance of all their known failings, the more particular the better; but to remove the groundleſs fears and jealouſies of men about their main eſtate and condition. And if any ask, how I know that a general repentance p. 127will ſuffice for theſe kind of ſins; I anſwer, Becauſe more than this in many caſes is impoſſible; ſo that either we muſt reſt ſatisfied that God will forgive them upon theſe terms, or conclude that they ſhall not be forgiven at all, which is contrary to the whole tenour of the Scriptures: I ſay, in many caſes, more than this is impoſſible, becauſe ſins of ignorance, and thoſe common errours and frailties of human life, which David calls ſecret ſins, are not particularly known to us when they are committed, and conſequently it is impoſſible that we ſhould particularly repent of them. And therefore in this caſe there can be no doubt but that God doth accept of a general repentance, as he did from David when he made that humble confeſſion and prayer to him, Pſal. 19.12, Who can underſtand his errours? cleanſe thou me from ſecret ſins.

3. They are afraid their obedience is not ſincere, becauſe it proceeds many times from fear, and not always out of pure love to God. For anſwer to this: It is plain from Scripture, that God propounds to men ſeveral motives and arguments to obedience; ſome proper to work upon their fear, as the threatnings of puniſhment; ſome upon their hope, as the promiſes p. 128of bleſſing and reward; others upon their love, as the mercies and forgiveneſs of God. From whence it is evident he intended they ſhould all work upon us. And accordingly the Scripture gives us inſtances in each kind. Noah moved with fear obeyed God in preparing an Ark: Moſes had reſpect unto the recompence of reward: Mary Magdalen loved much. And as it is hard to ſay, ſo it is not neceſſary to determine juſt how much influence and no more each of theſe hath upon us: It is very well if men be reclaimed from their ſins and made good, by the joint force of all the conſiderations which God offers to us. To be ſure, Love is the nobleſt and moſt generous principle of obedience, but fear commonly takes the firſt and faſteſt hold of us, and in times of violent temptation is perhaps the beſt argument to keep, even the beſt of men, within the bounds of their duty.

4. Another cauſe of doubting in good men is, from a ſenſe of their imperfect performance of the duties of Religion, and of the abatement of their affections towards God at ſome times. They have many wandring thoughts in prayer and other exerciſes of devotion, and they cannot for their life keep their minds continually p. 129intent on what they are about. This we ſhould ſtrive againſt as much as we can, and that is the utmoſt we can do; but to cure this wholly is impoſſible, the infirmity of our nature and the frame of our minds will not admit of it: And therefore no man ought to queſtion his ſincerity, becauſe he cannot do that which is impoſſible for men to do.

And then for the abatement of our affections to God and Religion at ſome times, this naturally proceeds from the inconſtancy of mens tempers, by reaſon of which it is not poſſible that the beſt of men ſhould be able always to maintain and keep up the ſame degree of zeal and fervour towards God. But our comfort is, that God doth not meaſure mens ſincerity by the Tides of their affections, but by the conſtant bent of their reſolutions, and the general tenour of their life and actions.

5. Another cauſe of theſe doubts is, that men expect more than ordinary and reaſonable aſſurance of their good condition; ſome particular revelation from God, and extraordinary impreſſion upon their minds, to that purpoſe, which they think the Scripture means by the teſtimony and ſeal and earneſt of the Spirit. God p. 130may give this when, and to whom he pleaſes; but I do not find he hath any where promiſed it. And all that the Scripture means by thoſe phraſes of the teſtimony, and ſeal, and earneſt of the Spirit, is to my apprehenſion no more but this, That the Holy Spirit which God beſtowed upon Chriſtians in ſo powerful and ſenſible a manner was a ſeal and earneſt of their reſurrection to eternal life, according to that plain Text, Rom. 8.11, If the Spirit of him that raiſed up Jeſus from the dead dwell in you, he that raiſed up Chriſt from the dead ſhall alſo quicken your mortal bodies, by his Spirit that dwelleth in you. But then, who they are that have the Spirit of God, is only to be known by the real fruits and effects of it. If we be led by the Spirit, and walk in the Spirit, and do not fulfil the luſts of the fleſh, then the Spirit of Chriſt dwelleth in us. But this is very far from an immediate and extraordinary revelation from the Spirit of God to the minds of good men, telling them in particular that they are the children of God. I know not what peculiar favour God may ſhew to ſome, but I know no ſuch thing, nor ever yet met with any wiſe and good man that did affirm it of himſelf: And I fear that in p. 131moſt of thoſe who pretend to it, it is either meer fancy or groſs deluſion.

6. As for the caſe of melancholy, it is not a reaſonable caſe, and therefore doth not fall under any certain rules and directions. They who are under the power of it, are ſeldom fit to take that counſel which alone is fit to be given them; and that is, not to believe themſelves concerning themſelves, but to truſt the judgment of others rather than their own apprehenſions. In other caſes every man knows himſelf beſt, but a melancholy man is moſt in the dark as to himſelf. This cauſe of trouble and doubting is very much to be pitied, but hard to be removed, unleſs by phyſick, or by time, or by chance. One may happen to ſay ſomething that may hit the humour of a melancholy man, and ſatisfie him for the preſent; but Reaſon muſt needs ſignifie very little to thoſe perſons, the nature of whoſe diſtemper it is to turn every thing that can be ſaid for their comfort into objections againſt themſelves.

Thirdly, But beſides thoſe who miſtake their condition, either by preſuming it to be better, or fearing it to be worſe than it is; there are likewiſe others who upon good grounds are doubtful of their condition, p. 132and have reaſon to be afraid of it: Thoſe I mean, who have ſome beginnings of goodneſs, which yet are very imperfect: They have good reſolutions, and do many things well, but they often fall, and are frequently pull'd back by thoſe evil inclinations and habits which are yet in a great meaſure unſubdued in them. Theſe I cannot liken better than to the Borderers between two Countries, who live in the marches and confines of two powerful Kingdoms, both which have a great influence upon them, ſo that it is hard to ſay whoſe ſubjects they are, and to which Prince they belong: Thus it is with many in Religion, They have pious inclinations, and have made ſome fair attempts towards goodneſs; they have begun to refrain from ſin, and to reſiſt the occaſions and temptations to it; but ever and anon they are maſtered by their old luſts, and carryed off from their beſt reſolutions; and perhaps upon a little conſideration they repent and recover themſelves again; and after a while are again entangled and overcome.

Now the caſe of theſe perſons is really doubtful, both to themſelves and others. And the proper direction to be given them, in order to their peace and ſettlement, p. 133is by all means to encourage them to go on and fortifie their good reſolutions; to be more vigilant and watchful over themſelves, to ſtrive againſt ſin and to reſiſt it with all their might. And according to the ſucceſs of their endeavours in this conflict, the evidence of their good condition will every day clear up and become more manifeſt: The more we grow in grace, and the ſeldomer we fall into ſin, and the more even and conſtant our obedience to God is, ſo much the greater and fuller ſatisfaction we ſhall have of our good eſtate towards God: For the path of the juſt is as the ſhining light, which ſhines more and more unto the perfect day: And the work of righteouſneſs ſhall be peace, and the effect of righteouſneſs quietneſs and aſſurance for ever.

I ſhall only make two or three Inferences from what hath been diſcourſed upon this Argument, and ſo conclude.

1. From hence we learn the great danger of ſins of Omiſſion as well as Commiſſion; Whoſoever doth not righteouſneſs, is not of God. The mere neglect of any of the great duties of Religion, of piety towards God, and of kindneſs and charity to men, though we be free from the commiſſion p. 134of great ſins, is enough to caſt us out of the favour of God, and to ſhut us for ever out of his kingdom; I was hungry and ye gave me no meat, thirſty, and ye gave me no drink, ſick and in priſon and ye viſited me not, therefore depart ye curſed.

2. It is evident from what hath been ſaid, That nothing can be vainer than for men to live in any courſe of ſin and impiety, and yet to pretend to be the Children of God, and to hope for eternal life. The Children of God will do the works of God, and whoever hopes to enjoy him hereafter will endeavour to be like him here; Every man that hath this hope in Him, purifies himſelf, even as He is pure.

3. You ſee what is the great mark and character of a mans good or bad condition; whoſoever doth righteouſneſs is of God, and whoſoever doth not righteouſneſs is not of God. Here is a plain and ſenſible evidence by which every man that will deal honeſtly with h…mſelf may certainly know his own condition; and then according as he finds it to be, may take comfort in it, or make haſte out of it. And we need not aſcend into heaven nor go down p. 135into the deep, to ſearch out the ſecret counſels and decrees of God; there needs no anxious enquiry whether we be of the number of Gods elect: If we daily mortifie our luſts, and grow in goodneſs, and take care to add to our faith and knowledg, temperance and patience and charity, and all other Chriſtian graces and vertues, we certainly take the beſt courſe in the world to make our calling and election ſure. And without this, it is impoſſible that we ſhould have any comfortable and well grounded aſſurance of our good condition. This one mark of doing righteouſneſs is that into which all other ſigns and characters, which are in Scripture given of a good man, are finally reſolved: And this anſwers all thoſe various phraſes, which ſome men would make to be ſo many ſeveral and diſtinct marks of a child of God; As whether we have the true knowledg of God and divine illumination, for hereby we know that we know him if we keep his commandments: Whether we ſincerely love God, for this is the love of God that we keep his commandments: And whether God loves us, for the righteous Lord loveth righteouſneſs, and p. 136his countenance will behold the upright. Whether we be regenerate and born of God, for whoſoever is born of God ſinneth not: Whether we have the Spirit of God witneſſing with our Spirits that we are the children of God, for as many as have the Spirit of God are led by the Spirit, and by the Spirit do mortifie the deeds of the fleſh: Whether we belong to Chriſt, and have an intereſt in him or not, for they that are Chriſts have crucified the fleſh with the affections and luſts thereof: In a word, Whether the promiſe of heaven and eternal life belong to us, for without holineſs no man ſhall ſee the Lord, but if we have our fruit unto holineſs, the end will be everlaſting life. So that you ſee at laſt, the Scripture brings all to this one mark, viz. holineſs and obedience to the Laws of God, or a vicious and wicked life; In this the children of God are manifeſt, and the children of the Devil: Whoſoever doth not righteouſneſs is not of God.

Let us then deal impartially with our ſelves, and bring our lives and actions to this tryal; and never be at reſt till the matter be brought to ſome iſſue, and we have made a deliberate judgment p. 137of our condition, whether we be the children of God or not. And if upon a full and fair examination, our conſciences give us this teſtimony, that by the grace of God we have denyed ungodlineſs and worldly luſts, and have lived ſoberly and righteouſly and godly in this preſent world, we may take joy and comfort in it; for if our heart condemn us not, then have we confidence towards God: But if upon the ſearch and tryal of our ways our caſe appear clearly to be otherwiſe, or if we have juſt cauſe to doubt of it, let us not venture to continue one moment longer in ſo uncertain and dangerous a condition. And if we deſire to know the way of Peace, the Scripture hath ſet it plainly before us, Waſh ye, make ye clean, put away the evil of your doings from before mine eyes, ceaſe to do evil, learn to do well: Come now and let us reaſon together, ſaith the Lord; though your ſins be as ſcarlet they ſhall be white as ſnow: Let the wicked forſake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Though our caſe be very bad, yet it is not deſperate; This is a faithful ſaying, and worthy of all men p. 138to be embraced, that Jeſus Chriſt came into the world to ſave ſinners: And he is ſtill willing to ſave us, if we be but willing to leave our ſins, and to ſerve him in holineſs and righteouſneſs the remaining part of our lives. We may yet be turned from darkneſs to light, and from the power of Satan unto God: We who have ventured ſo long upon the brink of ruin, may yet by the infinite mercies of God, and by the power of his grace, be reſcu'd from the baſe and miſerable ſlavery of the Devil and our luſts into the glorious liberty of the ſons of God.

And thus I have endeavoured, with all the plainneſs I could, to repreſent every man to himſelf, and to let him clearly ſee what his condition is towards God, and how the caſe of his ſoul and of his eternal happineſs ſtands. And I do verily believe that what I have ſaid in this matter is the truth of God, to which we ought all gladly to yield and render up our ſelves. For great is Truth, and mighty above all things: She is faithful and impartial in her counſels, and though ſhe be not always welcome, yet 'tis always wiſe to hearken to her, for in great kindneſs and charity ſhe lets men know their condition and the danger of it, that they may take p. 139care to prevent it: With her is no accepting of perſons, and in her judgment there is no unrighteouſneſs. I will conclude all with that excellent advice of a Heathen Philoſopher,Antonin. lib. 10. Make it no longer a matter of diſpute what are the marks and ſigns of a good man, but immediately ſet about it, and endeavour to become ſuch an one.