Christ All and in All, Sermon 10 · Uses 2

Christ All and in All · Sermon 10 · Uses 2

p. 146The Uſes.

1. That Chriſt will kindly accept all endeavours of men, for the healing of the ſpiritual diſtempers of their brethren. He is a Phyſician for ſpiritual ſores; and thoſe are moſt like him that deſire to heale and dreſſe ſuch ſores as theſe are.

2. Let men bring their ſouls to Chriſt, Deſperet nemo. Preſent your ſelves before Chriſt: he is a Phyſician, yea he indeed is the onelyonly Phyſician. All others are meer Empiricks and Mountebanks, they will cheat you, they cannot heal you. Thoſe that would, ſend you, to works, to duties, to Angels, &c. they are deſtroyers of your ſouls. Here is good news for a ſick world, that Chriſt is a Phyſician: lay all your diſeaſes before him. See how men did for their bodily diſeaſes, Matth. 4. 24 do ſo by your ſpiritual diſeaſes; bring your ignorant hearts, your proud hearts, your impatient hearts, your covetous hearts, &c. and lay them at Chriſts feet. &c. Here is Chriſts pool where he heales.

I ſhall lay down for the encouragement of ſinners five Arguments againſt deſpaire of being healed; viz.

1. How many Chriſt hath cured. Thouſands and ten thouſands are now in heaven, that have been as ſi…k as thou canſt be.

2. Chriſt i… still in a way of curing. His hand is in. Indeed his hand is never out.

3. He hath undertaken to cure all thy diſeaſes. He hath given the hand to his Father.

4. He hath healed them all …. He hath done that which will heale you. He hath ſhed his blood; he hath poured out his Spirit, &c.

5. He is related to you. Your brother, your kinſman, your husband, your head, a part of your ſelf▪ If a ſick man had a brother, or husband; a Phyſician which could cure him, would he deſpair, &c? Why ſhould a ſick Chriſtian deſpaire of cure, whoſe husband is ſuch a Phyſician?

1. Object. But I have many diſeaſes upon me, what hope ſhall I have?

Sol. Chriſt can cure all manner of diſeaſes. He cured Paul a blaſphemer. &c. He cured Mary Magdalen; He cured Manaſſeh, &c. Let thy diſeaſe be what it will, ſo Chriſt be thy Phyſician.

2. Object. But my diſeaſes have been long upon me, what hope ſhall I have?

Sol. Chriſt can cure long diſeaſes. He cured one that was eighteen yeares diſeaſed, Luke 13. 16. Another that had been ſick thirty eight yeares, John 5. 5. All the diſeaſes he cures, are old diſeaſes. The original fountaine of all is from the fall of Adam.

3. Object. But I have relapſed, &c. what hope ſhall I have?

Sol. There is a peculiar promiſe for this diſeaſe, Hoſ. 14. 4. Peter relapſed, and Chriſt healed him, &c. Whatever your diſeaſes are, if you will be willing to be cured, Chriſt is willing to heal you. OnelyOnly you muſt

Firſt, Take Chriſts counſel. Follow his Direction. Never any miſcarried that took Chriſts advice.

p. 148Secondly, Keep back no diſeaſe. Let him heale all, or he will heale none. Oh that Chriſt might get ſome cuſtome with you this day.

4. Object. But I am worſe ſince Chriſt took me in hand, &c.

Sol. 1. Thou art ſo much the better, becauſe thou thinkeſt thy ſelf worſe, if it be thy complaint that thou art worſe.

2. Let Chriſt alone with the cure, he goes the ſafeſt way, yea, he goes the neereſt way, when he ſeems to go the fartheſt way.

3 Take notice of the alſufficiency of Chriſt. He is every thing to the ſoule which it wants. The ſoul wants bread, Chriſt is that; the ſoule wants drink, Chriſt is that; the ſoule wants rayment, Chriſt is that; the ſoul wants a ſhadow, Chriſt is that; the ſoul wants a Phyſician, and Chriſt is a Phyſician; not a Mountebank, but a learned skilful Phyſician. The ſoule that hath Chriſt hath every thing. One Jeſus Chriſt is enough for all the Neceſſities of the ſoule.

4. What comfort is this for the children of God! We get new falls every day, we breed new diſeaſes every day. We contract new guilt, new filth. Chriſt is a Phyſician, he hath healing in his wings; he can cure your deadneſſe, your dulneſſe, your hardneſſe, your blindneſſe, &c. He is a compaſſionate Phyſician. He is touched with the ſenſe of your infirmities, Heb. 4. 15. Get nearer and nearer to Chriſt, get farther under his healing wings, &c.

5. Rob not Chriſt of the honour of this Doctrine. Chriſt is robbed of the honour of a Phyſician, two wayes.

1. When we go to other Phyſicians. To creatures, to duties, to carnal mirth, &c. all which are Phyſicians of no value.

2. When we attribute our ſpiritual healing to our ſelves, or any creature, and not to Chriſt. He that robs Chriſt of the honour of a Phyſician, ſhall when he is ſick, perhaps, want a Phyſician.

Doct. 3. That there are many ſick of this ſpiritual diſeaſe, who think themſelves to be whole. As in regard of the body, many that are very full of diſeaſes judge themſelves to be healthy and ſtrong, ſo very many there are who are mortally ſick of ſpiritual maladies, and yet conceive themſelves to be in perfect health. As many that are ſpiritualy healed think themſelves ſick unto death; ſo many that are ſpiritually ſick unto death, judge themſelves to be in a healthful eſtate. Thus it was with the vain glorious Phariſee, Luke 18. 11. he thought himſelf perfectly in health, when as he was ready to drop into his grave; yea, to fall into hell through the abundance of his ſpiritual ſickneſſes. Thus it was with thoſe other Phariſees; John 9. 39 40. Our Saviour hints their ſad condition to them, v. 9. They imagin'd themſelves unconcern'd in what was ſpoken. Are we alſo blinde? q. d. our eyes are as cleare as the eyes of any in the world, we are far from blindneſſe. They thought themſelves to ſee as perfectly as any, v. 40. Thus was it with the Church of Laodicea, Rev. 3. 17. ſhe thought her condition as good as the beſt in the world, when ſhe was indeed as ſad a ſpectacle as the earth bore. Experience ſhews it to be ſo ſtill, and that with the greateſt part of men in the world. p. 150Come to men that are groſſely profane, tell them of their dangerous condition; ask them why they will not think of another courſe, &c. What is their anſwer? Trouble not your ſelf about us, we are well, our condition is good we hope to be ſaved as well as you that are ſo ſt…nct, and ſo zealous; heaven belongs to us as well as to you, &c.

But whence comes this to paſſe? I ſhall reduce all to theſe heads or ſprings.

Firſt, Ignorance. The greateſt part of men are groſſely ignorant of their ſpiritual eſtate. They know not, they do not underſtand their inward eſtate. The Scripture tells us that a carnal condition is an ignorant condition, Eph. 4. 18. 1 Pet. 1 14 A carnal heart is ſpiritually an ignorant and blinde heart. The ſtate of nature is called a ſtate of darkneſſe, Acts 26. 18. And a ſtate of folly, Prov. 5. 23. And all ſuch men are called ſpiritual fooles, Pſalme 14. 1. They may know much in outward things, they may know much of the letter of the Scripture, but as to ſaving knowledge, they are very ignorant, and without underſtanding. And as they are ignorant of other matters, ſo they are ignorant of their ſpiritual condition. This ignorance is to be aſcribed to theſe four heads.

1. They want the Spirit of God. The holy Spirit is the principle of all ſaving light. It is called by the Apoſtle, The Spirit of wiſdome and revelation, Eph. 1. 17. becauſe all true wiſdom and ſaving illumination is the work of the Spirit; the Spirit gives us power to diſcern, and light wherby to ſee ſpiritual things. Pregnancy of natural wit without the Spirit of God, can never make a perſon wiſe unto ſalvation. Elihu tells Job, Chap. 32. 8. There is a ſpirit in man, and the inſpiration p. 151of the Almighty giveth him wiſdome. He that wants this ſpirit cannot poſſibly know his ſpiritual eſtate. But now many men, all unregenerate men want this Spirit, Ergo. This the Apoſtle largely diſputes, in 1 Cor. 2. 10, 11, 12, 13, 14.

2. They do not ſearch into their own hearts. He that would know his ſpiritual condition, muſt carefully and conſcionably dive into his own ſpirit by ſerious examination of himſelfe. He muſt turne his eyes inward. This the Apoſtle tells us, 2 Cor. 13. 5. foreign. We muſt pierce thorough our own hearts before we can ſee whether they be ſound or rotten. We muſt prove our ſelves as the Goldſmith doth his metal, whether it be right or not; we muſt caſt our hearts into the fire, and bring them to the touchſtone, &c. He that is not a ſelf-viſitor, a ſelf-examiner, can never attaine to any competent knowledge of himſelfe. Now there are many men, who never did ſpend one houre in the trial of themſelves, they are as great ſtrangers to their own hearts, as they are to forreigne Countreys, this makes them ignorant.

3. They do not conſult with this ſpiritual Phyſician. Jeſus Chriſt is the great principal Phyſician. Under Chriſt the Miniſters of the Goſpel are Phyſicians, … Cor. 6. 1. foreign. 'Tis their office to be helpers of Gods people in their ſpiritual condition, and 'tis the duty of the ſervants of God to conſult them about the ſtate of their ſouls, Mal. 2. 6. 'Tis not onelyonly to be underſtood of publick preaching, but of private conference. They are to diſcover their ſpiritual ſtate to the Miniſters of Chriſt, that they may help them in knowing what they do not underſtand, and in healing thoſe diſtempers which they have diſcovered: we are p. 152not to reſt upon their hare opinion; no, we muſt ſeek the Law at his mouth: if they ſay any thing without the Law or beſide the Law, they are not to be heard: they muſt judge according to Scripture, otherwiſe they are not to be heard. But yet by adviſing with them, ſome light and knowledge of our ſpiritual condition may be attained from the rules of Scripture. They are ſpiritual Seers in their model and meaſure, as the Prophets of old were. 2 King. 1…. 13. As they help men by the direction of the Word of God, to know what they are to do, and what they are to beleeve; ſo they may be very beneficial by comparing the ſpiritual ſtare of men with the rule to help them to a better, and more perfect knowledge of themſelves then they had before. But now the greateſt part of men neglect this. Men generally go to the Lawyer to be informed about their outward ſtate, they go to the bodily Phyſician to be helped in the knowledge of their corporal eſtate; but they never make conſcience of enquiring of the eſtate of their ſouls at the month of the ſpiritual Phyſician. This makes them ſo ignorant; and becauſe they are ignorant▪ they think their condition to be good when it's bad and miſerable.

4 They conſult with Mountebanks, which are weak or flattering.

Secondly, Pride. Man is naturally a very proud ſwelling creature, willing to ſee what may make him excellent, unwilling to acknowledge any thing in himſelfe that may render him contemptible, either in his own eyes, or in the eyes of others. Simon Magus the Sorcerer gave out that himſelf was ſome great one, Act. 8. 9. he would be foreign. All men by nature have a ſpice of that diſeaſe. How comes it to paſſe elſe that men are ſo impatient to bear rebuke, that they are ſo unwilling to be inſtructed, that they are ſo … verſe to have their ſpiritual condition ſearched, that they are ſo raging under affliction? Is it not becauſe of that pride and conceitedneſſe that is in their hearts. Hence alſo it is, that though they beſick unto death; yet they judge themſelves to be in a ſound, healthy, ſaving conditition, leſt by acknowledging their ſpiritual ſickneſſes, they ſhould be laid low in the thoughts of men. See how proudly the Jewes ſpeak to Chriſt, when he would convince them of their ſpiritual bondage, John 8. 33. We are Abrahams children, and how ſayeſt thou, ye ſhall be made free? They thought it a mighty injury to a people of their quality, to be told of bondage and ſubjection. 'Tis want of humility that makes ſinful men hold ſuch groundleſſe concluſions about that their ſpiritual welfare.

Thirdly, Love of caſe. Men naturally love their eaſe and quiet. They would not be diſturbed. Iſſachar law that reſt was good, and therefore he coucheth down between two burthens, Gen 49. 14, 15. Moſt men are for ſpirituals, as Iſſachar was for his outward condition; they prefer an unſafe reſt before a ſafe unquietneſſe. They know that if they once ſee, or acknowledge themſelves to be ſpiritually ſick; they muſt enter into a courſe of ſpiritual Phyſick. They muſt take down many a bitter potion which they do not like, therefore they conclude they are whole. As it is with many fooliſh men in regard of their bodies; though they be ſick of many diſeaſes, yet they had rather ſay, they are well, then meddle with Phyſick; they willingly caſt the thoughts of their diſeaſes behind their back, that they may not be at the trouble and coſt of curing. Juſt ſo it is with ſpiritual ſick men. If they ſhould ſay they are ſick, then they muſt make uſe of meanes. They muſt pray, they muſt repent, their ſinnes muſt be purged out, they muſt have ſome ſpiritual diſturbance, &c. This they love not, therefore they conclude they are whole, and often drop down into hell, before they will acknowledge that they ſtand in need of Phyſick. Soul take thy eaſe, ſaith that rich foole in the Goſpel, eat, drink, &c. Luke 12. 19. This love of painful eaſe (for ſo it will prove in the end) is the bane and ruine of thouſands of ſouls.

Fourthly, They judge of their ſpiritual ſtate by falſe Rules. 'Tis very ſad to conſider what groundleſſe, rotten foundations men build hopes of heaven upon. Our Saviour ſpeaks of two ſorts of builders in the Goſpel, under which all the Sons of men are comprehended: the one builds his houſe upon, a rock, the other upon the ſand, Matth. 7, 24, 25, 26, 27. Every man is a builder, and every man builds his ſalvation, either upon the rock, or upon the ſand. Moſt men build upon the ſand, conclude themſelves to be well upon ſuch arguments as will not hold in the day of trial. I ſhall both diſcover them, and ſhew the rottenneſſe of them.

1. Falſe Rule. Freedome from ſcandalous flagitious ſinnes. Many men think they are ſpiritually whole, becauſe they are not ſick of thoſe viſible deſperate diſeaſes which other ſinners have upon them. They are neither thieves, nor whores, nor drunkards, nor oppreſſors, nor cheaters, nor murtherers, &c. They live ſoberlie, civilly, orderly amongſt men, … them with any enormous act. Hereupon … gather that they are ſpiritually whole, that they have no mortal diſeaſe upon them. This was the ground of that misjudgment which the Phariſee made of himſelfe, Luke 18. 11. God I thank thee, that I am not as other men, &c. It's very like the Phariſee ſpake no more then what was true, for they were generally men very inoffenſive as to all ſuch things. For the diſcovering of this falſe foundation, I ſhall lay down foure things, viz.

1. 'Tis a very great mercy to be freed from theſe ſcandalous ſinnes. If God have preſerved you from theſe viſible diſeaſes, that you have none of theſe botches of Egypt upon you, it is to be acknowledged as a very great bleſſing. The Phariſee did not amiſſe in bleſſing God that he was no Extortioner, if he had done it upon a right ground; if he had not gone on to cenſure the Publican, he had not been blamed, but commended for it. David bleſſes God for preſerving him from the ſinne of murther upon Abigails perſwaſion. Vid. 1 Samuel 25. 32, 33. And there is very great reaſon for it, For

(1) Hereby we are delivered from much anguiſh and torment of conſcience. Theſe ſcandalous ſinnes as they do in an extraordinary manner waſte the conſcience, ſo they do lay a foundation of much horrour, and trouble in the ſoul; every ſinne creates much torment, but theſe great abominations create exceeding much. What horrour did Davids Adultery and Murther caſt into his ſpirit! Though God pardoned them both to him, yet he was filled with anguiſh p. 156a long time after, vid. Pſ. 6. Pſ. 38. Pſ. 50. 1. Now tis a great mercy, when God prevents any anguiſh.

(2.) Hereby we are delivered from being hurtful examples to other men. Groſſe ſcandalous offences are very prejudicial to others. The hearts of thoſe that are good are grieved, and ſuch as are wicked are cauſed to ſtumble oftentimes to their eternal ruine. Davids ſin gave great occaſion of ſin to others. Now it's a great mercy when God keeps a perſon from being an inſtrument of hurt to others, eſpecially of hurt to their ſoules.

2. Such as expect ſalvation muſt keep themſelves from ſuch wickedneſſes. Vid. 1 Cor. 6. 9, 10. Heaven is not a place of common receipt for good and bad. 'Tis not like your ordinary Innes, which lodge all kinde of paſſengers without difference; ſuch Lepers ſo living and dying, muſt expect to go to another place, Rev. 22. 15. Without ſhall be dogs, &c.

3. 'Tis poſſible for a perſon to be free from theſe abominations, and yet to be mortally ſick of ſpiritual diſeaſes. Every ſick man hath not the plague. A man may die of a conſumption as well as of a Fever. A perſon may be in a damnable ſtate, that never committed murther or uncleanneſſe.

(1.) The Phariſee was free from all theſe impieties, and yet deadly ſick in his ſoule, Luke 18. 11. Paul when he was a Phariſee, ſaith, that he was blameleſſe concerning all ſuch enormities, Phil. 3. 6. and yet at that time ſick even unto death; ſo he in Mat. 32. 11. ſo the five Virgins, Mat. 25. 1. Thoſe in 2 Pet. 2. 18, 20. A natural conſcience may keep men from ſuch enormities. The penalty of humane Lawes may preſer… … theſe great wickedneſſes. Civil education may preſerve a man from falling into theſe wickedneſſes. A deſire to keep our reputation in the world with men, with whom we converſe, may keep us from theſe high impieties. Meer reſtraint may do this.

(2.) If freedome from theſe offences were enough to proclaime men to be ſpiritually whole, then no hypocrite ſhould be ſick. A man muſt be free from all theſe ſinnes, before he be advanced into the hypocrites forme. Now we know that every hypocrite is ſpiritually and mortally ſick. Yea, the Scripture tells us that hell is prepared for the hypocrites, other ſinners are ſaid to have their portion with the hypocrites, Mat. 2…. 51. The hypocrite is of all ſinners the ſpecial proprietor of Hell, and yet he is free from all theſe offences.

(3.) It's poſſible for one that hath no ſaving grace in his heart, to be free from theſe offences. Though every one that hath grace will abandon theſe ſins, yet every one that is free from theſe ſins hath not grace. The inſtances mentioned before will prove this. But every one that wants ſaving grace, is under the rage of ſpiritual ſickneſſes. Yea, he that is without true grace, is not onelyonly ſick in ſinne, but dead in ſin, Eph. 2. 1. and yet thoſe that are dead in ſin may be free from theſe wickedneſſes.

(4.) Although many be free from the actual commiſſion of theſe ſinnes, yet they have the roots of theſe ſinnes in their hearts. Every ſinne is in that bundle of ſinne which we call original. There is pride, and murther, and theft, &c▪ Now the pollution of nature, if it be not healed by p. 158juſtifying grace, and pardoning mercy, and ſanctifying grace is enough to make the ſoule ſick, and that unto death. Yea, indeed the great ſickneſſe of the ſoul lies there. There lies the ſtrength of ſinne, and the heat of ſinne. David when he bewailes his murther, goes to that as the root of it, Pſalme 51. 5. All a mans actual ſinnes, be they never ſo groſſe, might ſoone be healed if that were but healed. This is the fountaine of blood. This is the law of ſin, here is the devils magazine.

(5.) Though thou art free from th…ſe foule ſins, yet thou mayeſt have ſome ſecret idol or other ſet up in thy heart. Now the leaſt ſin, a vaine thought is a mortal ſickneſſe in it ſelfe; and if it be not healed, will prove a ſoul-deſtroying ſickneſſe. The Papiſts have deviſed a diſtinction, of ſinnes venial, and ſinnes mortal. That there are ſome ſinnes that in their own nature do not make a man liable to eternal death, but onelyonly to temporal chaſtiſement: ſo Bellarmine teaches. The Scripture knows no ſuch diſtinction, nor can we allow it. All ſinnes are venial to true repentance, except that one ſinne againſt the holy Ghoſt; He that commits that ſhall never be forgiven. But there is no ſin venial in its own nature; the leaſt is a mortal ſickneſſe, and deſerves eternal death. So ſaith the Scripture, Gal. 3. 10. Rom. 6. ult. the Apoſtle ſpeaks of all ſinne that is oppoſed to legal righteouſneſſe; and there is no ſinne ſo ſmall, but it is a breach of the Law of God. For of every idle word that a man ſhall ſpeak, he ſhall give an account at the day of judgement, Mat. 12. 36. What is leſſe then an idle word? and yet that doth in its own nature deſerve wrath. By all theſe things it appeares that a man may be ſpiritually … thief, nor drunkard, &c.

4. Yet may a perſon gather evideners of grace from his acting againſt ſinne, in ſome caſes. David argues ſo, Pſ. 18. 23. And therefore for the winding up of this point, I ſhall lay down ſome Rules, whereby a perſon may know whether his acting againſt ſinne be from a principle of ſaving grace, or meerly from common reſtraint.

1. He that forbears ſinne from a principle of true grace, doth act from the Authority and declaration of anaked truth. When the immediate declaration of Gods Will in his Word, without any inveſtiture of promiſe or threatning carries a man out againſt ſin; then is his abſtaining from ſinne, from a principle of true grace. Not but that he that hath true grace may look both at the word of promiſe and the word of threatning. God hath propounded both promiſes and threatnings, to be as helps to preſerve his people from ſinning, but the principal ground of acting againſt ſinne, is the revelation of Gods Will forbidding ſuch actions. This is that which David ſaith of himſelf, Pſal. 119. 161. My heart ſtandeth in awe of thy Word. He was kept from ſinne upon the meer awful reſpect that his heart bore to the naked Word of God. So Pſal. 119. 11. Thy Word have I hid within my heart, that I might not ſinne againſt thee. So Joſeph, Gen. 39. 9. When the heart and the Word of God are ſhut up alone; when heaven and hell, promiſes and threatnings are laid aſide, and the heart and Gods command are alone; if then thou be reſtrained from ſinful actions upon the account of Gods command, then is thy forbearing of ſinne from a principle p. 160of grace. Vid. Pſalme 17. 4. By the words of thy lips; Bala…m ſhewes himſelfe an hypocrite in this very thing. He pretends to abſtaine from ſinne upon the Authority of Gods Word, Numb. 22, 18. yet afterwards in that very act goes away from God, out of a covetous principle.

2. He that forbeares ſinful actions from a principle of grace, acts againſt ſinne out of love to holineſſe. He abſtaines from ſinne not onelyonly as it is a deadly thing, but as it is a loathſome thing. Pſ. 119. 140. Thy Word is very pure, therefore thy ſervant loveth it; David abſtained from ſin, becauſe of his love to the purity of Gods Law, out of his love to righteouſneſſe. This is that which is in Jer. 32. 40. I will put my fear in their hearts, that they ſhall not depart from me. When we are kept from ſinne becauſe of the feare of God, then its a right abſtinence, Neh. 5. 15. Eſay 30. 22. When ſinne is caſt away and abſtained from as a menſtruous cloath, becauſe it hath filthineſſe in it, and becauſe it pollutes them that meddle with it, ſuch forbearance of ſinne argues truth of grace, Pſal. 119. 113.

3. He that abstaines from ſinne upon principles of grace, will abſtaine from all ſinne. From profitable and pleaſurable ſinnes, as well as diſparaging, diſgracing ſinnes; from ſmall ſinnes as well as great ſinnes; from ſinful anger as well as murther; from ſinful words as well as ſinful actions. He will abſtaine from walking and ſtanding, as well as from ſitting with the ungodly, Pſal. 1. 1. he will pray with David, Pſal. 139. ult. See if there be any wicked way, Pſal. 119. 104. I hate every falſe way. This is clear from what goes before; he … ſinne out of reſpect to Gods Law, and … to holineſſe: therefore he cannot but deſire to forbear all; becauſe every ſin is unholy, every ſin is derogatory to Gods Law.

4. He that forbears ſin from a principle of grace, will act as well againſt the being of ſinne in his nature, as the breakings out of ſinne in his life. He will labour to ſuppreſſe the corruption of his heart, as the excurſion of his feet, Pſalme 51. 5. In iniquity was I ſhapen, &c. He would be delivered from a polluted heart, as well as from a polluted hand. So it was with Paul, Rom. 7. 23, 24. he that acts againſt ſinne from common reſtraint, will never much care for the inhabitation of ſinne; but he that hath grace, is moſt careful and ſorrowful for that: he would keep down the filthineſſe of the ſpirit as well as of the fleſh, 2 Cor. 7. 1. the ſinful habit is worſe to a gracious man, then the ſinful Actions.

5. He that forbears ſinne from a principle of grace, is as careful of doing good, as of abſtaining from evil. He prays as David did, Pſal. 119. 5. O that my wayes were directed to keep thy ſtatutes. He that hath onelyonly reſtraining grace, matters not much the neglecting of good; but he that hath true grace, is very careful for this as well as for the other; he chuſeth the way of obedience, as well as refuſeth the way of diſobedience. A godly man is deſcribed by this character, that he chuſeth the things that pleaſe God, Iſa. 56. 4. He is every jot as careful for the Poſitives, as he is for the Negatives of Religion. When theſe things concur, then the forbearance of ſinne will witneſſe your condition p. 162to be good; otherwiſe it will be no evidence.

2. The ſecond falſe Rule is, Outward profeſſion. There are many who do conclude that they are in a good condition for their ſouls, meerly becauſe they are members of the Church, eſpecially if they heare, pray, &c. This is the general rule whereby carnal Profeſſours judge their condition to be good. They have been baptized, they have come to Gods Table, they have lived in the Church, &c. therefore ſurely they are in a very healthful condition. I have four things to ſay for this particular.

1. 'Tis a great honour to be a member of the Church though it be onelyonly by viſible Profeſſion. Theodoſius accounted it a greater honour to be Membrum Eccleſiae then Caput Imperii. It was that which advanced the people of Iſrael above all other people, Rom. 3. 1, 2. The Church of God is the moſt honourable ſociety upon earth, Such as are the members of the Church are neerer to God then any others. They enjoy ſuch priviledges as none elſe enjoy. They have more helps to ſalvation then any others. We can never be ſufficiently thankful for this favour.

2. To pray, and to hear, and to frequent the publick Ordinances, &c. is that which all that hope to be ſaved, are to do. That man is in a bad eſtate that ſlights theſe duties. The wrath of the Lord lies upon them that do not call upon the Name of the Lord, Jer. 10. 25. He that wilfully neglects theſe, can never be ſaved, Pſal. 14. 14. not to call upon God, is the character of a worker of iniquity.

3. Yes all this may be done, and … be in a very ſick eſtate.

(1.) There are many instances in Scripture to prove this. Was not Iſhmael circumciſed? was not he a member of the Church? Gen. 17. 16. and yet without any ſaving intereſt in the promiſe. Was not Eſan Jacobs brother? was not he likewiſe a member of the Church? and yet lived and died a profane wretch, Heb. 12. 16. Did not Cain ſacrifice as well as Abel? Gen. 4. init. and yet the Apoſtle ſaith, he was of that wicked one, 1 John 3. 11. What think you of Saul, Ahab, and all thoſe wicked men? did not they live in the Church? did they not obſerve outwardly the worſhip of God? and yet the ſonnes of Belial. In the new Teſtament, did not the Publicans faſt and pray, Luke 18. 12. Was not Judas a Diſciple? did not he preach as well as others? and yet a child of perdition. Was not Simon Magus baptized? Act. 8. 13. Did not Ananias and Sapphira walk with the Church of God a long time, Act. 5. 1. and yet they lived and died wickedly, v. 5, 6, 10. Had not the five fooliſh Virgins lamps, as well as the wiſe? Matth. 25. 1, 2, 3. and yet they were excluded out of heaven, verſ. 11, 12. ſo the three ſorts of ground, Matth. 13. 4, 5, 6, 7.

(2.) God takes men off in Scripture from reſting upon this. And that both in the Old Teſtament and in the New. In the Old Teſtament, Jer. 7. 4. In the New Teſtament, Matth. 3. 9. Now for a man to make that an Argument of a good condition, which God ſaith is no Argument, is to no purpoſe.

(3.) Our Saviour, tells that many will plead p. 164this, at the day of judgement in vaine, Luke 13. 26. 27.

(4) A man cannot be a hypocrite, till he do all theſe things. A hypocrite may pray, and faſt, and heare as often, and as well externally, as a ſincere Chriſtian, Eſay 58. 3. and more plainly, Eſay 48. 1, 2. lege. Therefore the bare performance of theſe duties, doth not argue a man to be in a good condition.

4. And laſtly, yet may a perſon from the performance of theſe duties evidence himſelf to be in a good condition God-ward, when he doth performe them according to thoſe Rules which the Word of God layes down. I ſhall reduce them to three Heads.

1. When holy diſpoſitions are brought with us to duties. Several diſpoſitions the Word of God requires in every duty.

(1) Holy feare and reverence of God. Of this David ſpeaks, Pſal. 5. 7. In thy feare will I worſhip towards thy holy Temple. 'Tis meet the heart ſhould be poſſeſſed with an holy reverential awe of God, when it comes before him in any duty, Heb. 12. 28. The diſtance that is between God and man, the conſideration of that pollution that is upon the ſoules of the beſt, ſhould breed this reverence: We cannot ſanctifie God, if this feare be not in our hearts, Eſay 8. 12. Now that man that can finde ſuch a diſpiſition in his heart, when he comes to heare, or to pray, may conclude that there is a principle of grace in his heart. Though bare hearing, and bare praying will not argue our eſtate to be good; yet trembling at the hearing of the Word, and a filial awe of God upon the heart in prayer, will evince a ſpiritual principle.

(2) Humility of ſpirit. God expect… … that come to worſhip him ſhould come … humbly, with low, mean, vile apprehenſions of themſelves. So came the Publican, Luke 18. 1…. There are many things that teſtifie his low conceit of himſelf. He ſtood afar off. He would not ſo much as lift up his eyes to heaven. He ſmote his breaſt, &c. Thus it was with Abraham, Gen. 18. 27. and thus it was with Ezra. Chap. 9. 6. Now though bare prayer will be no Argument of a good condition, yet praying in godly humility will, if it be from the heart, if it be from a deep ſpiritual ſenſe of our own vileneſſe. If our ſouls lie in the duſt before the Lord, when we come to worſhip him; ſuch worſhip will argue grace.

(3) Faith in the Promiſe. 'Tis the minde of God that we ſhould bring faith with us to God in every duty. He that cometh unto God muſt beleeve, Heb. 11. 6. Now when in hearing we can cloſe with God by applying what we hear, when in prayer we are able in ſome meaſure to caſt our ſelves upon God, to rely and depend on him for audience, for acceptance; When we can pray as David ſaith to God, and look up for an anſwer, Pſal. 5. 3. ſuch diſpoſitions in duties are Arguments of a work of grace upon the heart.

(4) Hungrings after God. God looks that we ſhould have ſtrong deſires after the duties of Gods worſhip, David fainted and longed for the courts of God, Pſal. 63. init. Pſal. 84. 2. Pſal. 42. 1. When we do not onelyonly pray, but hunger after prayer. When we are glad of an opportunity of hearing, as David was, Pſ. 122. 2. eſpecially if theſe hungrings be to private duties, as well as to publick, ſuch prayers are evidences of grace.

2. When a man hath right ends in duties. God looks much at the ends which men propoſe to themſelves in all their actions. And ſo do holy men. I ſhall fi…ſt negatively remove thoſe carnal ends which Hypocrites and carnal Profeſſours propound in the duties of Religion.

Firſt, The pleaſing of men. Moſt propound no higher, no other end of their holy ſervices but this. The Apoſtle diſ-owns this end, Gal. 1. 10.

Secondly, Cuſtome. When a man prayes, and heares, becauſe it hath been his wont …o to do. Many men have no other end, but meerly a religious wont. They and their forefathers have been uſed to do ſo, therefore they continue it.

Thirdly, To avoid penalty of the Lawes. This many men make their end in Religious duties.

Fourthly, To get honour, preferment, repute with men. When men ſhall pray, heare, meerly becauſe they would be accounted Religious. And thus the Shechemites were circumciſed, Gen. 34. 23.

Fifthly, To ſtop the voice of conſcience. Many men ſometimes pray, hear, read the Scriptures, that they may ſtop the mouth of conſcience, accuſing them for ſome ſinne committed. This is nothing elſe but ſpiritual bribery.

Sixthly, When duties are made a mask to cover ſome foule ſinne, either done or intended to be done. As Jezabels faſting, 1 Kings 21, 9. The Phariſees long prayers, Matth. 23. 14. He that makes theſe, or any ſuch thing…. … end of his duties, cannot conclude a principle of grace from the performance of them, although they be never ſo frequently done. But the right ends are ſuch as theſe.

(1) Obedience to the Divine command. When a perſon ſhall upon ſerious examination finde that his end in praying, hearing, &c. is, that he may ſhew his ſubjection to the Divine Precept. He prayes not onelyonly becauſe he wants ſome mercy, but becauſe he would honour God by performing his Commands. When a perſon can ſay with David, Pſal. 119 4, 5. Thou hast commanded, &c. He may from the performance of ſuch ſervices comfortably conclude, that there is a principle of grace in his heart. When we can appeale to God, that we wait upon his Ordinances, becauſe we would do that duty we owe to God; in ſuch caſe, we may argue from duties to grace.

(2) A deſire to get and keep communion with God. This is one end for which holy duties are appointed, that by them God and the ſoule may come together. And this hath been the end which holy men have propounded to themſelves in holy duties, Pſal. 27. 4. Thy face Lord will I ſeek. Thus it was with David, Pſal. 42. 2. When ſhall I come to appeare before God? And Pſal. 63. 2. To ſee thy power, and thy glory, ſo as I have ſeen thee in the Sanctuary. Now when a perſon can in the uprightneſſe of his ſoul ſay, that his end in coming to duties, publick and private, is becauſe he would ſee him whom his ſoule loveth; and therefore he is not ſatisfied with a duty, if he meet not with God in it, he may then comfortably conclude from the p. 168performing of duties, a principle of grace in his heart.

(3.) A deſire to get corruption weakned, and grace ſtrengthened. This is one end why God hath inſtituted his Ordinances, that ſinne may be outed thereby, and grace confirmed. 2 Cor. 10. 4. and 1 Pet. 2. 2. Now when a perſon can in the integrity of his ſoule ſay, that he prays, heares, &c. that he may get love increaſed, faith confirmed, grace exerciſed; that he may get his heart warmed, his conſcience purified; then he may comfortably conclude from ſuch duties, that his heart is upright with God.

3. When the deportment is fair after duties. I ſhall here name two things.

Firſt, When we bleſſe God for duties. 'Tis a great mercy to enjoy the Ordinances of God, Pſal. 147. 19, 20. Now when you return from prayer, hearing, &c. if you can from your ſouls bleſſe the Lord, that you have had ſuch an opportunity, from a ſincere heart; then you may conclude that your hearts have a principle in them above nature, when you look upon them as priviledges.

Secondly, When the doing of duties make you fruitful. When you heare, and give up your ſelves to be ruled by the Word you heare, Rom. 6. 17. When you deſire as well to be doers of the Word, as hearers of it, Jam. 1. 22, 23, 24. When you pray, and deſire to live the prayers you make to God. When your ſoules are troubled that you cannot finde that fruitful efficacy of your duties upon your hearts, and in your lives, which you would fain find. You can heartily chide your ſelves that you are no better for your duties. When you go to prayer, or to hearing, or to the Table of the Lord, your earne… … is, that he would make you …. When you go into your …l…eſet to … the Word, you ſend up ſome ejaculation to heaven, that the Word may be effectual upon your ſoul…, &c. then you may comfortably conclude, that there is a ſupernatural work upon your hearts. But if theſe things be not in you in ſome degree and meaſure; the bare performance of duties, though they he done never ſo frequently, never ſo exactly as to the outwards of them, will be no ground to you, for the reaſons above mentioned, that you are in a good condition. This is the ſecond falſe Rule.

3. The third falſe Rule; Outward Proſperity. Multitudes of men judge of their ſpiritual condition by the Rule of outward Proſperity. They think their ſoules are in health, becauſe their bodies are in health; they think they are inwardly proſperous, becauſe they are outwardly happy. They have great revenues, a full trading, they have a multitude of children, their flocks and their heards are increaſed, they are advanced to great honours; therefore they bleſſe themſelves and ſay, God loves them, and they are highly in his favour. They think they are the heires of heaven, becauſe they are the poſſeſſors of the earth. Thus it was with the ten tribes: when the Prophets threatned the judgements of God againſt them for their ſinnes, they ran to this Sanctuary to ſecure themſelves, they concluded Gods ſpecial favour from outward proſperity. Vid. Hoſ. 12. 8. 'Tis the general and common refuge of worldly men. They think their hearts are full of grace, becauſe their purſes are full of gold; becauſe the world dandles them upon her lap, they think God dandles them upon his knee. For the removal of this, I ſhall propound four things.

Firſt, 'Tis a mercy in it ſelf to enjoy a competency of theſe outward things. To have health, wealth, proſperitie, plentie, is a mercy to be received with much thankfulneſſe from God. To be poore, ſicklie, weak is in it ſelfe an evil; and to be rich, ſtrong, healthful, is in its own nature a bleſſing; which I ſhall prove by theſe two Arguments.

1. The Scripture puts outward proſperity amongſt bleſſings. Deut. 28. 3, 4, 5, to 15. So Lev. 26. 3, 4, &c. Now what the Scripture calls bleſſing, is in its own nature a bleſſing. The judgment of God is according to truth.

2. Thoſe which are rich, &c. have more opportunities of doing good, then ſuch as are poore. They may by their outward eſtates promote Religion, help to advance the worſhip of God in the world, be inſtruments of planting the Goſpel in forreigne parts. A good purſe and a gracious heart meeting together, may be very inſtrumental ſundry wayes for the glory of God, and the good of men. They may be the meanes of bringing in many to God, both by their example, which is very prevalent in the world, and by giving unto men rewards for godlineſſe ſake. One rich man in a Pariſh may be a great help to make a Pariſh Religious, if not in heart, yet in profeſſion; which is a great mercy. Rich men have a capacity of doing that good, which men of meaner condition want. They may relieve priſoners, cloath the naked, feed the hungry, ranſome captives, which other men cannot do. Now it's a mercy to be put into a capacity of doing good … a good man, when he is not capable … the good he would, though it be but a temporal good. 'Tis a greater trouble to a good man not to be able to give, then it is to the poore to be turned away without giving. Though in ſuch caſe the liberality of the heart is accepted inſtead of the liberality of the hand. He that would give when he hath not to give, is ſet down in Gods Kalendar, for a bountiful man, though he give nothing at all. This is the firſt concluſion.

Secondly, Riches and grace do ſometimes go together. Outward Proſperity and inward do ſometimes meet in the ſame perſon. 'Tis not impoſſible that rich men ſhould be good men. We have ſome inſtances of this in Scripture. Abraham was very holy, Called the righteous man, Eſay 41. 2. the Father of the faithful, The friend of God, &c. and yet Abraham was very rich, Gen. 24. 35. Job was exceeding pious, a man whom God boaſts of to Satan, Job 1. 8. and yet he was very rich. He had plenty of children (thoſe are firſt put in the inventory) and he was rich in all other wealth, ver. 3. he had ſeven thouſand ſheep, three thouſand camels, five hundred yoke of oxen, five hundred ſhe aſſes, and a very great houſhold, and Chap. ult. when his eſtate is ſurveyed againe, you will finde it doubled, ver. 12. many other inſtances we have in Scripture of the Aſſociation of grace and greatneſſe. This God doth for theſe ſix Reaſons.

1. To confute the judgement of the world. Plain dealing is a jewel ſaith the world, but he that uſeth it will die a beggar. God gives theſe things to his people, to croſſe that wicked Proverb.

2. To convince men that they are not evil things. It was Auſtins Obſervation long ſince. God beſtowes outward things upon the worſt of men, that they may not be thought to be the onelyonly good things; and he beſtowes them ſometimes upon his own people, that they may not be thought to be evil things.

3. To ſhew his Dominion and right of diſpoſing even theſe outward things. Should not ſome godly men enjoy theſe outward things, they would be apt to think that God did not meddle with things of this nature, but now the conferring of theſe things upon the godly diſproves that Atheiſm.

4. To let men ſee, even ſenſual men, that it is not in vaine to ſerve God Worldly men ſay, what profit ſhall we have if we pray to him? Job 21. 15. Now they are not capable of underſtanding the inward profit of holineſſe, but they can underſtand the outward advantages. God therefore will prove the profit of piety by ſuch Arguments as they are able to underſtand.

5. To fulfill the letter of his Promiſe. He hath promiſed theſe outward things to godly men, Pſal. 112. 2, 3. Now men would queſtion his faithfulneſſe in keeping promiſe, if it ſhould not ſometimes be made good in kinde.

6. God makes ſome of his people rich to help ſuch as are poor. Wicked men generally hate the people of God for their very holineſſe. They are not willing to relieve them, though God by his power makes them Authours of good to them. Therefore that, the … flock may have ſome to ſtand by them, … conſcience ſake, God is pleaſed to make ſome of their number great, that the wicked of the world may not alwaies tread them down without oppoſition. Joſeph was made great, to provide for his fathers houſe in their povertie, Gen. 50. 20. God makes ſome of his flock rich and great, that the poor of his flock may have ſome to look after them for his ſake. This is the ſecond Concluſion.

Thirdly, That grace and holineſſe is the beſt and neereſt way to attaine to all outward proſperity. For although God as ſoveraigne Lord, make rich and poor, whom he pleaſe; yet no man can expect or hope for temporal felicitie but the man that is truly godly, 1 Tim. 4. 8. Godlineſſe hath the promiſe of the life that now is, and of that which is to come. And Matth. 5. 5. The froward do often enjoy much of theſe outward things, but the promiſe of the inheritance of them belongs onelyonly to the meek, Prov. 3. 16. Riches and honour are put into the hand of wiſdome, and none but wiſdomes children can upon any good ground expect to inherit either of them. This is the third.

Fourthly, That the enjoyment of theſe outward things, is no infallible evidence of a good condition. 'Tis poſſible for a man to poſſeſſe a great portion of outward happineſſes, and yet be unhappy in regard of his ſoule. The purſe may be full of gold, and yet the heart emptie of ſaving grace. The body may be fat and in good liking, and yet the ſoule leane and withered. A man may have great poſſeſſions in the world, and p. 174yet have no intereſt in God. Our Saviour ſuppoſeth this, Matthew 16. 26. There are foure things required to make up this ſuppoſition.

(1) A man that gaines the whole world muſt enjoy all the riches, honour, pleaſure of worldly things.

(2) He muſt have a heart capable to take delight in all theſe.

(3) He muſt enjoy all theſe from the firſt man to the laſt man, from the beginning to the end of the world.

(4) Freedome from all vexations, and troubles of Spirit. This no man ever did enjoy. And yet our Saviour ſuppoſeth, that a man may enjoy all this, and yet loſe his ſoule. That outward proſperitie cannot evidence a man to be in a ſtate of grace, appeares by theſe ſeven Arguments.

1. They are beſtowed upon the worſt of men. The Scripture tells us of many rich men, very rich, that lived and died wickedlie. What think you of him mentioned, Luke 12. 16, 17, 18, 19, 20. He was exceeding rich, his treaſury was too little, his ſtore-houſe was too ſmall for his revenues, and yet no intereſt in God at all that might entitle him to ſalvation; a very foole for all his ri…hes. You reade of another in Luke 16. 19. There are all expreſſions of proſperity that can be imagined, and yet v. 23. that very perſon is in Hell torments. You know the ſtory of Nabal, 1 Sam. 25. 2, 6. he was very wealthie, and yet a ſinful fool. As his name is, ſo is he, Nabal is his name, and follie is with him. You reade of ſome in Job, Chap. 21. 7, 8, 9, 10. that enjoyed much proſperitie, and yet deſperatelie wicked: reade v. 14. They ſay … from us, we deſire not the knowledge of … Sodom and Gomorrah were very rich, it was a land fruitful as the Garden of God, Gen. 13. 10. and yet they that poſſeſſed that fruitful land, are now ſuffering the vengeance of eternal fire. Jude 7. The Scripture is full of ſuch examples.

2. Riches and honour are but common bleſſings. They are the good things of the Foot-ſtool, not the good things of the Throne. They are in the left hand of wiſdome, Prov. 3. 16. Now no common merciemercy can argue ſpecial love, Eccleſ. 9. 1. No man knows either love or hatred by any thing that is before him.

3. Outward proſperity is very often a hindrance of ſalvation. That of our Saviour would ſeriouſly be taken notice of. 'Tis eaſier for a camel to go thorough the eye of a needle, then for a rich man to enter into the Kingdome of God, Mat. 19. 24. Riches too often draw the heart from God, they coole zeale, quench devotion. We ſee by experience many men that were hot for Religion when they were poore, are grown dead, cold, now they have got eſtates. Our Saviour tells us, that the deceitfulneſſe of riches choaks the Word, and makes the heart unfruitful, Vid. Mat. 13. 22. Now that which hinders men from ſalvation, can be no argument of a ſtate of ſalvation.

4. Men may tranſmit riches to their poſterity. Now that which a man may have by deſcent and natural generation, can be no evidence of a ſtate of grace. No man is born in a ſtate of grace, Eph. 2. 2. A man muſt be borne againe before he can ſee the Kingdome of Heaven, Joh. 3. 3. Many men are borne rich and honourable, &c. therefore none of theſe things can entitle a man to heaven.

5. If outward proſperity were an Argument of grace, then Covetouſneſſe would be no ſinne. 'Tis no ſinne but duty, for a man to labour for, and to covet evidences of grace. We are commanded to do ſo in Scripture; Make your calling and election ſure, 2 Pet. 1. 10. but covetouſneſſe is not a duty, but a ſinne, a ſinne of a high nature, The root of all evil, ſo the Apoſtle calls it, 1 Tim. 6. 10. 'Tis idolatrie, one of the worſt kinds of idolatry.

6. Outward proſperity may be quite loſt. Therefore it can be no evidence of a ſtate of grace. Evidences of true grace can never totally be loſt where once they are; the knowledge of the evidence may be loſt, but the ground of the evidence cannot be loſt; but all outward proſperity may be loſt. Riches are not for ever, Prov. 27. 24. Honours die before he that had them die. Haman will be an example of that; our own age hath given us freſh precedents in abundance, of the periſhingneſſe of theſe things. Do not many that were cloathed in skarlet embrace the dung-hil? Are not rich men made poor, and poor rich?

7. Outward proſperity is ſometimes given in wrath. He gave them a King in his anger, and took him away in his wrath, Hoſ. 13. 11. God gave quailes to the Iſraelites, but his wrath came along with them, Pſal. 78. 30, 31. 'Tis true of all outward things. The proſperity of fooles ſhall deſtroy them, Prov. 1. 32. Proſperitie kills more then adverſitie. But now, that which is an evidence of ſalvation, is never given in wrath. I ſhall anſwer one queſtion, and then I ſhall ſhut up this Rule, viz.

How ſhall I know whether … are given in mercy?

1. When they make the heart▪ …. Riches when they are given in anger, … heart ſenſual, ſtubborne. When they are given in love, they do ſpirituallize, enlarge the heart God-ward: we may ſee it in Hannah, 1 Sam. 2. 2. My heart is enlarged: outward mercies naturally make the heart carnal, but when they are given in merciemercy they make it ſpiritual. See it in David, Pſal. 23. 5, 6. I will dwell in the houſe of the Lord for ever. When health, riches, &c. raiſe the heart nearer heaven, then 'tis a ſign they are beſtowed in merciemercy.

2. When they make the heart more humble. Naturally outward proſperitie ſwells the heart. That Caution, 1 Tim. 6. 17. notes the diſtemper. A full purſe ordinarily makes a big heart. If therefore you finde your ſpirits humble under your outward enjoyments, you may conclude they are given you in merciemercy. See it in Jacob; How humble was he? Gen. 32. 10. His ſpirit was as low when he marched with his two bands, as when he travelled with his ſcrip and ſtaffe from his Fathers houſe. So it was with David, 2 Sam. 7. 12, 13. There is a promiſe of great proſperitie to David and to his houſe. See how humble this made Davids ſpirit? v. 18, 19. Who am I, O Lord God, and what is my houſe that thou haſt brought me hitherto?

3. When we are as ready to lay them out for God, as to receive them from God. When God gives thee an eſtate, and thou groweſt covetous, art loath to part with it, to promote either the ſervice of God, or the good of his people; When God gives thee a healthful body, and thou careſt not to ſerve him with thy health, &c. This is a ſigne that theſe things are given in anger. But when thou canſt freely part with thy ſubſtance, when thou ſtudieſt, how thou mayeſt honour God with thy eſtate, as the Wiſe-man enjoynes, Prov. 3. 9. When thou art willing to feed Gods hungry, and cloath his naked, and lodge his houſleſſe ones, &c. This is an Argument that God gives thee thy eſtate in merciemercy. But now if thou ſquandreſt it away in the ſervice of thy luſts, or if thou canſt not finde in thy heart to lay it out for God; thou mayeſt ſuſpect that God gave thee what thou haſt in great anger. Thus much for the third falſe Rule.

4. The fourth falſe Rule. The judgement of others. There are very many in the world, who conclude themſelves to be in a good condition, becauſe others have a good opinion of them. They think they are perfectly well, becauſe others tell them they are well. Eſpecially if they be ſuch as are godly and religious. The Apoſtle hints at this, Gal. 6. 4. I ſhall lay down two things.

1. 'Tis a very great mercy to be well reputed of by ſuch as are godly. The good opinion of one godly man is better then the acclamations of many wicked. It's an honour to any man to have a good report amongſt them that feare the Lord in ſincerity. It's recorded concerning Timothy, that he was well reported of by the brethren that were at Lyſtra, and Iconium, Acts 16. 2. foreign. They that are godly are more knowing then others, as having the Spirit of God, and ſo better able to diſcern of men then others are. And then they are more faithful then others; They dare not willing…y call evil … The teſtimony of one godly … and valued before the teſtimony of …. It is a great comfort and ſtrengthening▪ to a godly man, when ſuch as are of a diſcerning ſpirit, approve of his condition.

2. It's poſſible for a man to be in a very ſickeſtate, and yet to be well reputed of by godly men, the wiſeſt, the faithfulleſt. I ſhall give three Arguments to cleer out this, viz.

(1) We have ſeveral inſtances of it in Scripture. What think you of Judas? he was a very wretched man, our Saviour calls him a devil, John 6. 70. And yet all the eleven had a very good opinion of him. If Judas had deſired it, he might have had a Teſtimony under the hands of all the Diſciples, that they judged him to be a very godly man. When our Saviour told them, …hat one of them ſhould betray him; every one of them was more ready to ſuſpect himſelfe then Judas, Mat. 26. 21, 22. They were exceeding ſorrowful, and began to ſay unto him one by one, Mr. Is it I? Ananias and Sapphira were (without doubt) well reputed of by the people of God, and yet you know, Act. 5. 1, 2. how great hypocrites they were: they both agreed together to tempt the Spirit of the Lord. Was not Demas once highly approved of by the Apoſtle Paul? and yet a very painted rotten-hearted hypocrite, one that forſook the Apoſtle to embrace the preſent world, 2 Tim. 4. 10. What, ſhould I tell you of Jehu, Hymeneu… and Alexander, and many others who were highly eſteemed of by the ſervants of God in that generation? Our preſent Age will furniſh us with too many precedents of this nature; many, very many have turned p. 180fearful Apoſtates, of whom the ſervants of God judged far better then ever they durſt of their own hearts.

(2) No man doth infallibly know the ſtate of another mans heart. 'Tis made by ſome a queſtion, whether a man can know the ſtate of his own heart infallibly? Though I do not queſtion that, yet I beleeve,

1. That no man can do it at all times.

2. That no man can do it without the extraordinary aſſiſtance of the Spirit of God bearing witneſſe with his Spirit, Rom. 8. 16. Sure it is, no man can infallibly know the ſtate of his brothers heart. All the knowledge we have of other men is but conjectural. A faithful Brother, as I ſuppoſe, ſaith the Apoſtle concerning Sylvanus, 1 Pet. 5. 12. 'Tis Gods Prerogative infallibly to know the hearts of men. You cannot infallibly know a mans temporal eſtate unleſſe it be diſcovered, much leſſe his ſpiritual eſtate.

(3) That that will be a good ground to another man to judge well of us, will not be a ſufficient ground for us to judge well of our ſelves. Others are bound to judge well of us, if they ſee no evil in us. Charity beleeveth all things, hopeth all things, thinketh no evil, Vid. 1 Cor. 13. 5, 6, 7. A fair outward deportment free from offence, is a ſufficient ground for another man to judge charitably of me, and for me to judge charitably of another. But now more then this is required to give me a ground of judging well of my ſelfe. I muſt ſee ſome inward ſaving work of grace in my heart before I can judge, before I ought to judge my own condition to be good. That that will evince me to be a cenſurer of another, if I do not judge well of him, will … flatterer; if I do judge well of my ſelfe upon ſuch grounds, becauſe I muſt know, poſſitively my condition to be good, before I conclude it to be good. Thus much for this Rule.

5. The fifth falſe Rule; Some outward reformation. Many men conclude themſelves to be in a very healthful condition, becauſe they are better then they were. They have left ſome ſinnes which formerly they walked in, &c. Therefore they hope their condition is good in the ſight of God. They were wont to ſwear at every word, but now they ſwear not at all; if they do, 'tis but very ſeldome, &c. Vid. 2 Cor. 16. 12. I have foure things to ſay about this Rule.

1. 'Tis a very great mercy when men are on the mending hand. When they grow better any manner of way, in any degree, they have cauſe to bleſſe God exceedingly. When he that was a common ſwearer, can now ſpeak without an oath. When he that was a cheater, doth now deale honeſtly with men. When he that was a drunkard, doth now live ſoberly. There is ſome better hopes of this man, then there is of another who goes on ſtill in his old waies. When a man can ſay, I was an extortioner, an oppreſſor, a liar, &c. but now I have left theſe ſins. He hath very great cauſe to bleſſe God that hath made him better; to leave one ſinne is a greater merciemercy then to gain the world.

2. No man can have hopes of heaven, that doth not mend his life. He that doth not outwardly reforme, ſhall not go to heaven, Job 22. 23. Col. 3. 4, 5.

p. 1823. It's poſſible that a man may outwardly reforme ſome things, and yet he in … very ſick condition ſtill. A man may be better then he was, and yet far ſhort of a good condition. A man may be leſſe wicked then he was, and yet not at all truly good in the ſight of God. Conſider foure things to clear this.

(1) A man may part with ſome one ſinne to make more ſea-roome for ſome other ſinne. Though all luſts are from the devil, and all lead to the devil, and all are contrary to Holineſſe, yet there is ſome oppoſition between one luſt and another, ſo that one cannot act vigorouſly, unleſſe another which oppoſes it be brought under. Prodigality is contrary to covetouſneſſe, &c. Now it's poſſible for a man to leave ſome ſinne out of love to another ſinne; to part with covetouſneſſe out of love to prodigality. A man may put out ſome of his children to make more room for the firſt-born, and yet he accounts them all his children. A mans heart may be ſo much addicted to one ſinne, that he may ſeeme to neglect all the reſt, to make the better proviſion for that which is moſt dearly beloved.

(2) A man may leave ſome ſinnes, becauſe he hath not ability or opportunity to commit them as before. The Prodigal man hath ſo farre waſted his eſtate▪ that he hath not ability to be ſo waſtful as before. The adulterer hath ſo empaired his health and ſtrength, that he is not able to act his ſin as he did before. A thief may have reformed his the every, becauſe he hath not that opportunity to purloine as he had before. He is better watched then he was.

(3) A man may part with ſome ſinnes meerly to pleaſe men with whom … becauſe he hates the ſinne; but … diſpleaſe others whom he would …. A man may forbear ſome diſh of meat which h… loves, becauſe his friend whom he hath invited doth not affect it.

(4.) A man may part with ſome ſinne, becauſe he hath found ſome outward ſmart by it. He hath empaired his health by immoderate drinking, and therefore he will now be ſober. He loves the ſinne as well as ever he did, but he cannot without the hazarding of his life or health frequent it. Many a man abſtaines from ſome meats, not becauſe he hates the meat, but becauſe the meat doth not love him. So it is in reſpect of ſinne. It hath been a chargable ſinne to him, and will be ſo ſtill if he uſe it, therefore he puts it away. By all theſe things it appeares that ſome outward reformation may be attained unto, and yet the ſoul ſtill in a ſick condition. This is the third thing.

4. How may a man know then whether his Reformation be ſuch as will e…ince his condition to be good. Theſe things will evidence this.

1. If it proceed from a true diſplicency and hatred of it. When loathing of ſinne goes along with leaving of ſinne. When the heart is diſaffected with it. When the filthineſſe of ſin is apprehended as well as the deſtructiveneſſe of ſinne. Eſay 30. 22. True grace doth ha…e ſinne more for its filthineſſe, then for its damnableneſſe; more becauſe of its oppoſition to God, then for its hurtfulneſs to himſelf. He that can find this, may conclude his reformation to be an argument of grace.

2. If care be taken as well to ſuppreſſe the root p. 184as … reforme the outward act. Every ſinful act doth proceed from a ſinful habit. Out of the heart proceed evil thoughts, murthers, fornications, &c. Mat. 15. 19. Now if you can finde that the outward reformation, and the inward reformation go together, you may conclude the preſence of grace from ſuch acts of reformation. This is that which the Apoſtle ſpeaks of, 2 Cor. 7. 1. Now if as great care be uſed to be freed from the filthineſſe of the ſpirit, as from the filthineſſe of the fleſh, 'tis a ſigne the fear of God is there. Put away your iniquities from before mine eyes, ſaith the Lord, Eſay 1. 16. What is it to put away our iniquities from before the eyes of God, but to take care that they may be blotted out of the heart, as well as put away from the hand?

3. If the Reformation be general. If we mend in one thing as well as another, we may conclude grace is in the heart. Hypocrites alwaies reforme with a reſervation; they leave a neſt-egge for Satan to ſit on. In this thing, the Lord be merciful to thy ſervant, ſaith Naaman, 2 King. 5. 18. But where there is true grace, the reformation is univerſal. Abuſes againſt the firſt table are reformed, as well as abuſes againſt the ſecond Table; and abuſes againſt the ſecond table, as well as ſuch as are againſt the firſt. Through thy Commandments, ſaith David, I get underſtanding, therefore I hate every falſe way.

4. When it is a Reformation to all good, as well as from all evil. When the heart is carried out as ſtrongly after the reforming of good things omitted, as of evil things committed, then 'tis a ſigne that there is grace in the heart. When a man ſhall not onelyonly reforme of oppreſſion and in j…ſtice, but reform to liberality and open heartedneſſe. God puts theſe together … eſſential branches of all true … Eſay 1. 17. Ceaſe to do evil, le… to do … a man ſhall not onelyonly leave ſwearing, but conſcionably take up the work of praying, &c. Such reformation will evidence grace to be in the ſoul.

5. When it is a ſetled and fixed Reformation, Two things are comprehended in this.

Firſt, reſolution never to return to theſe evils which we have put away, never to forſake thoſe holy courſes which we have taken up; when a man thorough the grace of God doth purpoſe that his Reformation ſhall laſt as long as life laſts. He may fall into the ſame Acts again, but 'tis againſt his intention, againſt his prayer, againſt his endeavour.

Secondly, a reſolution to carry on his reformation from day to day in regard of degrees, never to leave mending and mending till he have mended every thing that is amiſſe either in exceſs or defect. This I call fixed Reformation.

6. The ſixth falſe Rule; Quietneſſe of conſcience. Many perſons judge themſelves to be in a whole condition, becauſe they finde no troubles in their ſpirit. They have not thoſe Tormina and gripings in their conſciences which other ſinners have had, therefore they gather that they are in a good condition. They think they are well, becauſe they do not finde thoſe pains which others have found. I have theſe three things to ſay about this rule.

1. Holineſſe is the onelyonly way to true quietneſſe of conſcience. See Jam. 3. 17. Eſay 32. 17. diſturbance is threatned to the wicked, Job 15. 21, 24, Job 20. 20. Eſay 57.

2. All quietneſſe of conſcience is not an argument p. 186of a good condition. This I ſhall make out by three Arguments, viz.

(1) A man may be in a very good condition, and yet want peace of conſcience. A good conſcience, and an unquiet conſcience, ſometimes meet in one man. Though purity of conſcience be the way to peaceableneſſe of conſcience; yet the conſcience may be pure, and for the preſent unpeaceable. We have many inſtances of this in Scripture. That of Heman is very remarkable, Pſal. 88. 15, 16. a very good man, as will appear by many inſtances in that Pſalme, yet had a very ſtormy conſcience. That inſtance in Iſaiah 50. 10. is another proof of this. Yea, Jeſus Chriſt himſelf had alwayes a good conſcience, but he ſometimes wanted a peaceable conſcience; when he uttered thoſe words, Mat. 27. 46. he wanted ſerenity and peace. David a holy man, doth often complaine of unquietneſſe, and of great troubledneſſe in his conſcience. In the beginning of the new-birth, when the pangs are not well over; upon the hiding of Gods face, upon the ſtepping aſide into ſinne, upon want of evidence of grace, upon ſome great aſſault of Satan; in ſuch caſes conſciences that are very good, may be very unquiet.

(2) A man may be in a very bad condition, and yet finde ſome quietneſſe in his conſcience. See that cleare tex… to prove this, Luke 11. 21. While the ſtrong man armed keeps the palace, all is in peace. The devil may be in full poſſeſſion of the ſoule, and yet the ſoul may be ſenſible of no unquietneſſe at all. That rich man in the Goſpel ſings a Requiem to his ſoul, Luke 12. 19. The Apoſtle ſpeaks of ſome that are paſt feeling, Eph. 4. 19. foreign. They ſin, and yet do not feel ſin.

(3) Some quietneſſe of … Some peace of conſcience ariſeth from … of a mans condition 'Tis not peace, but ſecu…ity, ſleepineſſe, deadneſſe, yea 'tis one of the g…eateſt judgements God inflicts in this life, to afford men quietneſſe of conſcience in a ſinful condition. When God lets a man be as Jonah▪ was, ready to be drownd, and yet faſt aſleep in the ſides of the Ship.

3. All that are truly godly, ſhall at laſt finde peaceableneſſe of conſcience. Though they may be full of toſſings and unquietneſſes in their conſciences, yet they ſhall at laſt finde peace; though not perhaps ſo much peace as ſhall free them from doubting, yet ſo much peace as will free them from diſtruſt. Peace is promiſed to them often in Scripture. Eſay 26. 3. Thou ſhalt keep him in peace, Pſalme 85. 8. Pſalme 37. 37. Chriſt hath purchaſed peace for them. The Spirit is a Spirit of peace as well as a Spirit of grace. Joy is a fruit of the Spirit as well as Love, &c. True peace of conſcience is an evidence of true Grace.

Queſt. How ſhall a man know true peace of conſcience from carnal ſecurity? They may be diſtinguiſhed three waies.

1. From the riſe of them. True peace proceeds from true ſpiritual roots, viz.

1. Acquaintance with God, Job 22. 21. Falſe peace ariſeth rather from ignorance of God, forgetfulneſſe of God; but true peace ariſeth from acquaintance and communion with him.

2. The knowledge of our juſtification. Of this the Apoſtle ſpeaks, Rom. 5. 1. When a perſon doth upon good grounds know that his perſon is put into a ſtate of juſtification, and thereupon p. 188finds peace and quietneſſe in his ſpirit, this is a night born peace.

3. The ſenſe of our walking according to the rule of the Word. The Apoſtle mentions this, Gal. 6. 16. He that can derive his peace from ſuch foundations, may conclude the work of grace from the work of peace, as truly as he may conclude light from the Sun.

II. From the manner of the working of his peace. True ſound peace hath uſually followed great conflicts of conſcience. True quietneſſe ordinarily grows out of diſquietneſſe. Storms uſually go before calmes. As it was with that natural outward calme, Mar. 4. 39. ſo it is generally with ſpiritual calmes. Though ſpiritual ſtormes are not of the ſame violence, or of the ſame continuance in all, yet ſome tempeſtuous blaſts go before theſe ſerenities.

III. From the properties of it. I ſhall name theſe three properties of true peace.

1. It will allow no peace with ſinne. Carnal ſecurity is at amity with ſinne, at leaſt with ſome ſinne; but gracious peace is at enmity with all ſin. The Prophet mentions this fruit of it, Pſal. 85. 8.

2. It raiſes the heart to enjoy more full communion with God. The heart is made more active in all holineſſe; whereas carnal ſecurity deads the heart. Its a heart-ruling peace, Col. 3. 15. A heart-keeping peace, Phil. 4. 7.

3. True peace continues even in outward trouble. Outward troubles daſh carnal ſecurity, not true peace, unleſs God hide his face in trouble, Joh. 16. 33. This is the ſixth Rule.

7. The ſeventh falſe Rule; Comparing a mans ſelfe with others. Very many do build much upon this foundation. They judge … be in a healthful eſtate, becauſe they … ſick as other men. They ſee abundance … then they are, and therefore they conclude▪ all is well with themſelves. This was the Phariſees caſe, God I thank thee, that I am not as other men are, Luke 18. 11. This is a general common caſe. I have two things to ſay about this Head.

Firſt, 'Tis a great mercy that thou doeſt in any degree or meaſure exceed any of the ſonnes of men. As we are bound to bleſſe God that others do go beyond us, ſo 'tis our duty heartily to bleſſe God, that he hath made us in any degree better then the vileſt of men. And we have great reaſon ſo to do in foure reſpects.

1. Becauſe our nature is as bad as the nature of the worſt man. Original corruption, as it doth abide in all, ſo it is equal in all. No man is better then another by nature. The image of the old Adam is by nature as deep, and as black, and broad in every one of our ſoules, as it was in the ſoule of Judas, Cain, Saul, or any of thoſe that are at this day in the place of torment, Pſal. 14. 3. They are all gone aſide, they are altogether become filthy. The Apoſtle citing this place, Rom. 3. 9, 10, &c. refers it to the natural eſtate of all the ſonnes of Adam, both Jewes and Gentiles. And therefore it is that he pronounceth the Elect, and regenerate, as well as others, to be by nature the children of wrath, Eph. 2. 3. This being true, it appears to be a mercy, that we are in any thing better then the vileſt of men. Though we be not ſo good as many, yet 'tis ſome happineſſe that we be not as vile as any.

p. 1902. In a… much as a perſon is leſſe evil thin others, his p…niſhment will …e leſſe then the puniſhment of others. There are certainly degrees of torment in hell. Though extenſive in regard of duration there is no difference (the torment of every damned creature is an eternal torment;) yet intenſivè in regard of degree and quantity, there is leſſer and greater. Thoſe that queſtion whether there be degrees of glory in heaven, do hold without queſtion that there are degrees of puniſhment in Hell. The juſtice of God diſtributes puniſhment for ſinne as the wages of it, and therefore according to the quantity of ſinne ſhall be the meaſure of puniſhment. And the Scripture is expreſſe to this purpoſe, Matth. 11. 22, 24. Tyre and Sidon ſhall not undergo ſo much torment as Chorazin and Bethſaida, Sodom and Gomorrah ſhall be inferiour in puniſhment to Capernaum. Capernaum out-ſinn'd Sodom and Gomorrah, and therfore ſhal exceed them in degrees of puniſhment. Now 't…s a mercy to have any abatement of torments. Though a man be ſhut out of Heaven; yet if he have a milder puniſhment in hell then others, it is a great mercy.

3. He that is leſſe evil then others, diſhonours God leſſe then others. The great evil of ſin conſiſts in this, that it caſts diſhonour and contempt upon God. Sinne is worſe as it is a Godprovoking thing, then as it is a creature-damning thing. Every act of ſinne greatly diſhonours God; and the more acts of ſin a man commits, the more doth he diſhonour God. Now 'tis a great mercy that we do not diſhonour God ſo much as others. Though it be a great unhappineſſe that we do not glorifie God as much as any, yet it is ſome happin… … diſhonour him as much as any▪ … from diſhonouring God by any one ſinful action, is in it ſelf a greater mercy then to enjoy the greateſt outward advantage in the world; the diſhonouring of God, (though it be but by one act, the leaſt that is imaginable) is a greater miſery, then to loſe all the world, becauſe the Name of God is better then all the world; ſo to be delivered from diſhonouring, though but in one act, is a far greater happineſſe then to acquire the beſt outward advantage, which the world hath to beſtow.

4. He that is leſſe evill then others, is delivered from ſome filthineſſe. Sinne is a great defiler. 'Tis the onelyonly ſoul-defiler in the world. The Scripture reſembles it to the moſt filthy things; To the vomit of a dog, to a miry puddle. You have both theſe in one place, 2 Pet. 2. 22. To a menſtruous cloth, Eſay 64. 6. 'Tis often called filthineſſe in the abſtract, Lam. 3. 9. Now 'tis a mercy, though a man be not cleane, yet 'tis ſome mercy, that he is not altogether ſo filthy as he might be. To be preſerved from any one ſpot of this filthineſſe, is a very great kindneſſe, a kindneſſe to be acknowledged with the greateſt thankfulneſſe. This is the firſt concluſion.

Secondly; It's poſſible for a man to be better then others, and yet to be in a very bad condition. A man may be ſick unto death, and yet not ſo far ſpent in his body as ſome others are. A man may have a greater eſtate then many hundreds, and yet be no very rich man for all that. So 'tis for ſpirituals. Thou mayſt peradventure be neerer heaven then many hundreds are, and yet …e … the high-way to Hell, and deſtruction. That young man in the Goſpel that came to Chriſt, had out-ſtript thouſands of his Neighbours. When Chriſt told him, Thou ſhalt not commit adultery, thou ſhalt not kill, thou ſhalt not beare falſe witneſſe, honour thy father and thy mother; Thou ſhalt love thy neighbour as thy ſelf: What anſwer did he make? All theſe things have I kept from my youth up, Mat. 19. 20. There were millions in the world at that time, that were inferiour to him, and yet he was under the power of mortal diſeaſes. The greateſt part of the world are in a very bad eſtate. Our Saviour tells us, that many are called, but few are choſen, Mat. 22. 14. The greateſt part of men in the world walk in the broad way. Judas, Saul, Jehu, were better in many reſpects, then multitudes that then lived in the world; and yet every one of them ſick unto death. God hath no where in Scripture ſaid that that man is in a good condition, that is better then others, unleſs thoſe others whom he excels be in a ſaving regenerate condition.

8. The eighth falſe Rule; Knowledge of ſpiritual things. Many men think themſelves in a ſaving condition, becauſe they have attained to a good meaſure of knowledge in the things of God. They underſtand the Doctrine of the Bible, they are well verſed in the principles of Religion, they can anſwer almoſt any queſtion in Divinity; and therefore they judge their eſtate to be very good. I have three things to ſay concerning this head, viz.

1. 'Tis a very great mercy to have the knowledge of ſaving and ſpiritual things. 'Tis a happineſſe to have a deep knowledge in natural things. Humane knowle… … could be ſeen, i… far bright… … ſtar. Knowledge never had neve… … any enemy but ignorance. What … Solomon? Eccl. 2. 13. He tells us, that wiſdo… excels … as far as light excels darkneſſe. But eſpecially the knowledge of Divine things: This is a rar… jewel indeed. Knowledge is one of the excellencies of God, He is a God of knowledge, 1 Sam. 2. 3. Knowledge was one of the perfections of man in the ſtate of Innocency. A knowing man findes more content in knowledge, even in the knowledge of natural things, then ever they could finde in gold, or ſilver, or any ſuch things. You have heard of ſome that have caſt away their outward eſtate, that they might not be taken off from ſearching after knowledge. But of all knowledge, the knowledge of heavenly things is moſt excellent. The price of this knowledge is better then wiſdome, and the merchandi…e of it then fine gold, Prov. 3. 14, 15. No outward gain in the world is comparable to the gaine of this knowledge. By knowledge we come to know what is to be done, what is not to be done; what is to be believed, what is to be rejected▪ Hereby we are enabled to guid others to regulate our own action. By knowledge the moſt principal and higheſt faculty of the ſoule, the underſtanding, comes to be enriched. Knowledge makes a mans face to ſhine. Many high commendations are given in Scripture to this precious pearle of knowledge. To know ſpiritual things is a greater mercy by far, then to be made Ruler over the whole world, and to want knowledge. He that wants knowledge is brutiſh, he is under the curſe of Nebuchadnezzar, p. 194Dan 4. 16. Let a beaſts heart be given him. An ignorant man is more truly a beaſt then a man.

2. It's the duty of all that expect to be ſaved, to labour after this knowledge. God commands it often in Scripture, Prov. 4. 5, 6, 7. Get wiſdome, get underſtanding. Search the Scriptures, John 5. 39. Let the Word of Chriſt dwell richly in you, in all wiſdome, Col. 3. 16. An ignorant heart is a bad heart; I mean, a heart totally ignorant of the things of God, for without knowledge the minde is not good. Knowledge is as neceſſary unto practiſe as light is to action. A man muſt know the Will of God before he can do it. Ignorance is the mother of Popiſh Devotion, but knowledge is the mother of true Devotion. A Chriſtian can do nothing acceptably without knowledge. Want of knowledge is a deſtructive thing, eſpecially if it be where God affords the meanes of knowledge, Eſay 27. 11. Hoſ. 4. 6. want of knowledge doth ſtir up Controverſies between God and men, Hoſ. 4. 1. A man may go to hell for want of knowledge, as well as for want of faith or other graces. God puts ſuch a high eſteeme upon knowledge, that he ſaith, It is life eternal to know him, and Jeſus Chriſt whom he hath ſent, John 17 3. It's the character of the worſt of wicked men, that they deſire not the knowledge of Gods wayes, Job 21. 14. Knowledge in its kind and degree is neceſſary to ſalvation, as well as holineſſe. Why is piety in Scripture ſo often ſet out by the name of wiſdom, knowledge, underſtanding, but to let us ſee how neceſſary it is to the attainment of true Piety?

3. It's poſſible to be very knowing in ſpiritual things, and yet to be in a ſick conditi… … … ſician may know the nature of all diſeaſes, and yet be ſick of the worſt of them. A perſon may be well verſed in the Hiſtory of the Scriptures, in the Syſtem of Divinity, and yet for all that be in a bad condition as to his eternal ſtate. This I ſhall make good by theſe four Arguments.

1. From the Apoſtles ſuppoſition, 1 Cor. 13. 1, 2. The Apoſtle ſuppoſeth a great meaſure of knowledge. Very few men attain to that height of knowledge which is there ſuppoſed. See the expreſſions. To ſpeak with the tongue of men and Angels. To have the gift of prophecy, which God beſtowed upon many in the Primitive times, to underſtaad all myſteries and all knowledge; yet its poſſible that all this may be without one ſpark of true grace. Though a man could ſay all the Bible memoriter, could reſolve all the difficult caſes in Divinity; yet its poſſible that ſuch a man may be deſtitute of all ſaving grace.

2. From experience. There are at preſent, there have been in former ages, many knowing and learned men, who had not the leaſt meaſure of true holineſſe. Judas was (without doubt) a man of great knowledge. We do not finde any thing in Scripture, that he was inferior to any of the Apoſtles in notional knowledge. He could (for ought we find to the contrary) preach as well as any of the Apoſtles, and yet a very wicked man. What need we inſtance in men, when as the very devils are ſo great intelligent creatures; their name carries knowledge in it, foreign quaſi foreign gnarus, peritus. The devil underſtands Scripture as to the letter p. 196of i…, farre more exactly then the beſt of men. Now that which the worſt of men, and the worſt of de…ils may attaine unto, can be no infallible argument of a good eſtate. We ſee by experience many drunkards, ſwearers and debaucht men, do in all manner of literal knowledge excel thoſe that deſire to feare God in uprightneſſe. The Phariſees were very knowing Rom. 2 18, 19, 20.

3. Natural abilities and education may help men to notional knowledge. All this kind of knowledge is attained by induſtry and education, by the concurrence of Gods ordinary bleſſing. But now grace and holineſſe is not by education, or induſtry, or from natural abilities, but from the ſpecial grace of God. Knowledge is but a common gift, which is beſtowed promiſcuouſly upon the good and bad. Now no common gift can entitle a man to Heaven.

4. The Scripture doth not make knowledge ſimply, but ſaving ſanctified knowledge an evidence of ſalvation. National knowledge may be without ſanctifying knowledge. Sanctified knowledge will evidence a mans condition to be good, but notionall knowledge will not.

How ſhall a man know whether that knowledge he hath be a ſanctified ſaving knowledge, or meerly a notional knowledge? I ſhall lay down theſe evidences of it, and ſo ſhut up this point.

(1) Sanctified and ſaving knowledge is an humbling knowledge. Meer literal knowledge ſwells and puffs up the heart, 1 Cor. 8. 1. makes men conceited and proud, and to deſpiſe others; but holy knowledge makes the … ſelf-denying. See it in Aſaph, Pſal. …. He was one of the Wiſe men of his time, and ye… how vilifying doth he ſpeak of himſelf? So fooliſh was I and ignorant, I was as a beaſt before thee. Agur a very intelligent good man, and yet how humble is he? Prov. 30. 2, 3. The reaſon of this humbling property of knowledge is, becauſe it helps men to ſee their own vileneſſe: as their knowledge increaſeth, ſo the knowledge and ſenſe of their own unworthineſſe increaſeth.

(2) Saving ſanctified knowledge doth not abide in the head onelyonly, but in the heart. Notional knowledg lies onelyonly in the head and in the brain, it hath no influence upon the heart to purifie it and purge it, onelyonly it ſwims in the braine; But ſaving knowledge, it doth diſtill, and deſcend upon the heart, it hath its chief reſidence in the inward man, it purifies and cleanſeth the ſoul, makes it more holy then ever it was. The Apoſtle makes purification one effect of true wiſdome, James 3. 17. The wiſdome that is from above, is firſt pure. Notional knowledge is often a heart-corrupting knowledge, but ſaving knowledge is ever a heart-purifying knowledge.

3. Saving knowledge is a life-reforming knowledge. Notional knowledge is often a life-diſordering knowledge, it makes men looſe, licentious; we have two much experience of this; but ſaving knowledge regulates the converſation. He that knows ſpiritual things ſavingly, deſires as well to practiſe as to know. H…s knowledge doth not pleaſe him, unleſſe his practiſe be conformable to his knowledge. Very p. 198excellent is that prayer of David, Pſal. 25. 4, 5. Saving knowledge would not onelyonly ſee Gods wayes, but would be led in Gods wayes; It's ever practical. You have ſuch another prayer of David, Pſal. 143. 10. Teach me to do thy will, lead me into the land of uprightneſſe. He that can finde theſe properties, may from his knowledge, whether it be much or little, argue grace; otherwiſe meer knowledge though it be never ſo exact, will not infallibly argue a good condition.