The Door of Salvation Opened by the Key of Regeneration, Treatise · Application · Explication 2

The Door of Salvation Opened by the Key of Regeneration · Treatise · Application · Explication 2

p. 60SEcondly, If without Regeneration it be impoſſible to attain Salvation, it informeth us of the inſufficiency of ſeveral things to ſpeak a mans right to felicity. For this is a certain truth, That whatſoever cometh ſhort of this new birth, or whatſoever may happen to, or be in a man unregenerate, that is a falſe evidence for our title to the undefiled inheritance, becauſe Regeneration is abſolutely neceſſary.

Now there are nine or ten ſandy foundations which many build their hopes upon, all which come ſhort of Regeneration (though moſt of them are good things, for I ſpeak not againſt them, but againſt reſting in them as infallible ſigns of ſincerity) and therefore when the ſtorm of death commeth they will fail, and then the houſe of their hopes will fall to the ground.

p. 61Firſt, Civil practices are but a ſlender evidence of thy right to the holy place: Civility is commendable, but without Sanctity it is not ſufficient: A meer civil and ſanctified man differ, as much as a liveleſs picture, and a living perſon. Thou mayſt make a fair ſhew in the fleſh, and be wholly a ſtranger to this life after the ſpirit: Paul was one of the ſtricteſt of the Phariſees, concerning the righteouſneſs of the Law blameleſs, even then when he was out of zeal perſecuting the Church, and in an unregenerate eſtate, Phil. 3.6. Thoſe fooliſh perſons that were denied entrance into the purchaſed poſſeſſion, were Virgins, they walked innocently and inoffenſively, and had not defiled their garments with groſs pollutions, but yet were unconverted, having (though ſome in their lamps) no oyl in their veſſels, Mat. 25. init. and therefore were excluded the inheritance of the Saints in light.

The young rich man, who came to Chriſt, and told him that he had kept all the commandments from his youth, Mark 10.20. probably had done much as to the outward meaning of the Law, and to the outward motions of his life; for Jeſus beholding him loved him, verſ. 21. and yet the man notwithſtanding his ſpecious actions, had unſanctified affections, otherwiſe he would never have run from Chriſt as heavily, as he came to him haſtily, and put his corruptible ſilver into the ſcales with, and ſuffered it to weigh p. 62down the incomparable Saviour, verſ. 22. The Phariſee that boaſted ſo much of himſelf, was likely guiltleſs of ſcandalous ſins, Luk 18.11. God, I thank thee, that I am not as other men are, extortioners, unjuſt, adulterers, or even as this Publican. His Religion, as uſually the Civilians, conſiſted in negatives; he thought all was well, becauſe he could ſay he was no fornicator, no cheater of men, but he might have added that he was no believer, no child of God; for all his fair pretences and ſplen did practices, he was both an unjuſtified and unſanctified perſon, v. 14.

How often doth ſin reign in the inward, when it doth not rage in the outward man! A King is as truly a King in his Bed-chamber and Cloſet in ſecret, as in his Parliamentrobes or on his Throne in publick: Now where ever ſin hath dominion, there the man or woman is in a carnal condition, Rom. 6.17.

How did vice domineer in the hearts of the Heathen, when nothing but vertue appeared in their faces! Pride in Diogenes (ſaith one) was but put up in a ſlovens caſe when he trampled on Plato's carpets. And that renowned Curius that ſupped on roots, had ambition for his ſauce. Civility may ariſe from education, example, ſhame or fear; but as neither of theſe is phyſick ſtrong enough to purge out corruption, but as weak remedies uſe to do, ſo theſe Lenitives give more maſtery to the diſeaſe.

p. 63Among beaſts there are harmleſs Lambs, as well as hurtful Lions; among birds there are innocent Doves, as well as ravenous Vultures, and yet they have all the ſame ſpecifical nature of Brutes: Among men, ſome have better nurture, and (poſſibly from thence) better natures then others; ſome are churliſh and cruel, others courteous and civil; ſome milde and morally righteous, others mad and deſperately outragious, and yet all may flow from the ſame humane nature. As the ſame earth is in ſome plants bitter, in others ſweet, in both earthly; ſo the ſame humane nature may be in ſome more pleaſing, in others more poiſonous, in both but humane, neither being partaker of the Divine nature: Some are like ſwine in a fair meadow, more cleanly; others wallowing in the mire more dirty; and both ſwine. Our Civil Law ſaith of mixt beaſts, Elephants and Camels, that they do the work of tame beaſts, but have the nature of wilde ones: Such are our meer civil men; their nature is wilde, though their actions are tame. The Bear, as is reported, bringeth forth moſt ugly and miſhapen Whelps, but by licking them brings them to a better form, yet they are Bears ſtill: Thus all men are ugly and notoriouſly vile by their births, all full of wickedneſs as the ocean is of waters, good breeding, learning, living among them that are godly, may lick them fair and civil, and put them into a better p. 64form, and yet ſtill they may remain unſanctified. The Lions which ſpared Daniel, were Lions ſtill (as appeared by their devouring others) though God did reſtrain them a while, for the ſafety of his ſervant. A water-courſe may be dam'd up or ſtopt by a bank, though at the ſame time it hath a violent inclination to run over. I have ſometime thought that a meer civil man is like a Capuchin Friar that ſtarteth back at the ſight of money, as if it were a Snake or Serpent, but carrieth a boy along with him that takes all (which the demure Friar refuſeth) and complains neither of colour nor weight; ſo the civil man in his life ſtarts back from ſin, as if he durſt not touch that venemous creature, but he carrieth an heart along with him that receiveth in all (having no power to examine who goeth in or out) and without complaining either of colour or weight.

Reader, it may be thou art no Drunkard, no Swearer, no Scoffer at godlineſs, no Adulterer, no Lyar; I wiſh we had more that came ſo far towards heaven; but take heed of reſting here, thou mayſt be able to ſay all this and much more, and yet in thee as in the young man, there may be one thing lacking, namely this new life. He that went to make his picture ſtand alone, ſaw at laſt his miſtake, and cried out, Deeſt aliquid intus, there is ſomething wanting within, he meant life; ſo it may be in thee. Believe it p. 65there is a vaſt difference betwixt reſtraining and renewing grace; the former may skin over and cover the loathſom ſore of ſin, when the latter doth ſearch and cure it, Civility like a black patch doth hide the wound, but ſanctity like a plaiſter doth both hide and heal it. It is poſſible that thou doſt not outwardly abound with the ſame corruptions which others do, becauſe thou haſt not the ſame temptations: Thy heart may be a veſſel full of poiſonous liquor, which may remain undiſcovered till thou haſt a temptation to broach it. Thy luſts may be as great Rebels againſt God, though they lie lurking in the ſecret trenches of thy heart, and dare not for fear or ſhame appear in the open field of thy life.

Thy Civility is a mercy, and thou art bound to bleſs God for it. But Oh take heed of truſting to it as a ſure evidence of thy good eſtate; for certainly it proveth not ſeldom a more neat and cleanly way to endleſs and eaſeleſs wo.

Secondly, A glorious Profeſſion is no infallible evidence of thy right to life. It is good to profeſs Chriſtianity: Religion is ſo noble, ſo bountiful a Maſter that none need be afraid to be counted her ſervant. We muſt confeſs Chriſt before men, if we would have Chriſt to confeſs us before his Father and the holy Angels, Matth. 10.31. he that diſowns his colours, deſerves to be caſhiered the camp: But confeſſion of the mouth p. 66muſt be accompanied with converſion of the heart, or it will not ſave; that is but the ſhadow, this is the ſubſtance of Religion. A Chriſtian in name, and a Chriſtian in nature, do exceedingly differ. The profeſſion and the power of godlineſs differ, as leaves on a tree, and good fruit; a tree that hath fruit will have leaves; a man that hath the power will have a form of godlineſs; but as ſome trees (as the Ivie) are never without leaves, yet never bear good fruit while they live; ſo many profeſs Chriſt all their days, who never bring forth fruit worthy of repentance and amendment of life. Some defie the Devil with their lips, who Deifie him in their lives. There may be gaudy ſigns at the door where there is not a drop of good wine in the Cellar. Apothecaries boxes have glorious titles, even when they are altogether empty. Many Chriſtians in our days are like a curious bubble, ſmooth and ſhining without, but nothing ſave wind within; profeſſing that they know God, but in works they deny him, being abominable, diſobedient, and to every good work reprobrate, Tit. 1. ult. A man may wear Chriſt's livery, and do the Devils drudgery: Judas called Jeſus Maſter, yet betrayed him. Thou mayſt, like the Jews, put a Crown on Chriſts head, a Scepter in his hand, and bow the knee to him, as if he were thy King, and yet all be but in mockery; thou mayſt crucifie and put him to death for all this, by thy ſinful ungodly life. Silver looketh p. 67white, and yet draweth black lines; thy profeſſion may be fair when thy practices are foul. Sin is ſo ugly that it's aſhamed of the light, and therefore walks not openly as Chriſt, for fear of the people (though for a different reaſon from his) leſt it ſhould fright them from continuing its friends; but as a theif it goeth abroad in the night, and then with vizards and falſe beards (unwilling to be known who they are) even with a form of godlineſs, 1 Tim. 3.1, 5. An Hypocrite like a Bankrupt, the leſs ſubſtance he hath, the more ſhew he maketh. The Oſtrich hath great feathers but cannot flie. Chriſt compareth him to a tomb, which is without comely, within unſavory.

Good doth not always appear with the ſame beauty, being clouded with corruption; ſo evil doth ſeldom appear in its native deformity, but like Jezabel, fills up the wrinckles of its face with artificial dawbery. When Abſolom intended his unnatural rebellion, he pretended Religion; he had a vow which he muſt pay, 2 Sam. 15.7. When Simeon and Levi deſigned murder and death to the Sechemites, they hang out devotion for their colours; They may not marry their Siſter to one that was uncircumciſed, Gen. 34.14. Thus many lead Religion about as wandring cheaters do a monſtrous woman, whom they no way affect, meerly to get money by it, for their own praiſe or profit, but do not entertain her as their p. 68Miſtris, giving her the power and keys of their hearts.

When Religion is in faſhion, many will dreſs themſelves by her Looking-glaſs; Joab himſelf, though a man of blood, will learn her language; ſee how exactly he ſpeaks in her dialect, 1 Chron. 19.13. If the Jews proſpered, the Samaritans and they were kindred. The riſing Sun is adored by the Perſians. Summer brings in not only herbs and fruits, but Butterflies and Caterpillers which feed on them, and attire themſelves with the livery of the ſeaſon: So in the proſperous eſtate of Religion many Summer birds will wait on her, and court her out of love to her portion not to her perſon; but theſe like Pirates put their veſſels into the colours of nations which they abhor, not to ſerve them faithfully, but to rob them the more eaſily. As Samballat and Tobiah made ſhew to help, when their aim was to hinder the Jews. And truly ſuch a lamp or blazing profeſſion will quickly go out for want of oyl in the veſſel, this inward Regeneration. Thy rotten houſe will fall when theſe earthly props of treaſure or honors which ſhroud it up, are taken away: Like the Moon thou mayſt ſhine brightly the former part of the night, but ſet before morning.

The Hare when ſhe is hotly purſued betakes her ſelf to ſome beaten path, not for any love ſhe hath to it, but that there by the ſcent of paſſengers ſhe may loſe her p. 69ſcent, and take off the dogs: So many prophane perſons that have rob'd the State, being purſued, betake themſelves to the Church path, not for devotion, but that they might loſe the ſcent of their vileneſs, and take off their proſecutors.

Thy profeſſion, Reader, is one of the weakeſt foundations imaginable to build upon; for thy practices may every hour give thy profeſſion the lie. The Pope profeſſeth himſelf the ſervant of ſervants, and yet even then exalteth himſelf above all that is called God, 2 Theſſ. 2.4. And he that profeſſeth himſelf ſo humble as to do ſervice to the meaneſt Chriſtian, is yet ſo proud as to take merit from Chriſt himſelf. Every one that's cloathed in black is not a Scholar, nor every one that wears a ſword a Soldier; neither is every Profeſſor a true and upright believer. Pharnaces ſent a crown to Ceſar, when at the ſame time he rebelled againſt him, but Ceſar ſent back the crown, with this meſſage, Let him return to his obedience firſt, and then I will accept the Crown: Thus God will not be graced with our crowns of profeſſion, unleſs that be crowned with a gracious converſation; He is not a Jew which is one outwardly, neither is that circumciſion which is outward in the fleſh; but he is a Jew which is one inwardly, and circumciſion is that in the heart, whoſe praiſe is not of men but of God, Rom. 2.28, 29.

Thirdly, Spiritual Priviledges are no ſure p. 70ſign that thine eternal eſtate is ſafe; we read of them that were Iſraelites, to whom pertained the adoption, the glory, the covenants, the giving of the Law, and the ſervice of God, and the Promiſes; whoſe were the Fathers, of whom, as concerning the fleſh Chriſt came, who is over all, God bleſſed for ever, Rom. 9.4, 5. and yet many of them periſhed notwithſtanding all theſe great Priviledges. Paul had glorious priviledges when he was a graceleſs perſon, Phil. 3.5, 6. Thou mayſt enjoy Sermons, Sacraments, Sabbaths, ſeaſons of grace, the ſociety of Saints, and yet miſs at laſt of ſalvation. All that are in a family are not children, though they poſſibly feed at the ſame table, and lodge in the ſame chamber. All that enjoy Church-miniſtry are not Church-members; Doeg may ſet his foot within the houſe of God as far as David. Iudas may partake of the ſame privileges with the Apoſtles, and yet be a devil the outward Court was larger thent he inner; and ſo Gods viſible Church takes more in then his inviſible. Tares may be in the ſame field with wheat, enjoying the ſame benefit of the Sun, rain, and earth, and yet are tares ſtill. The Jews boaſted much that they were Abrahams children, Matth 3. and yet Truth it ſelf tells them, that they were of their father the devil, Joh. 8.44. Circumciſion is nothing, nor uncircumciſion, but a new creature, Gal 6.15. Where the new creation is wanting, ſpiritual priviledges are but as ſeals to a p. 71blank, and ſignifie little. Regeneration is the figure, which if miſſing, they as cyphers ſtand for nothing.

The voyce of many among us now, is like to the voyce of the Jews heretofore, 1 Sam. 4.3. in time of their diſtreſs; Bring us the Ark, ſay they, that that may ſave us, when alas they were deſtroyed by the Philiſtines for all their Ark: So thou Reader, when conſcience frighteth thee, or death comes nigh thee, probably ſpeakeſt in thy heart, come bring me the Ark, that that may ſave me; bring me the Sacrament that ſhall ſave me, thou runneſt to thy Baptiſm, to thy Sabbath, to priviledges, and thence concludeſt that thou canſt not be condemned; when alas, thou mayſt go to hell fire for all thy Font water, and to eternal torments though thou haſt often been at the Lords Table, Matth. 7.22. Baptiſmal water is not ever the laver of regeneration; many ſit at the Lords Table, which do not taſte of his Supper. All in the Church may hear the word of Chriſt, but few hear Chriſt in his word. It is ordinary to enjoy the Sabbath of the Lord, but not ſo to enjoy the Lord of Sabbaths. Outward priviledges are of great value in themſelves, but like a jewel which ſome ſpeak of, they loſe their vertue if put into a dead mans mouth; they are of no efficacy or benefit to thy ſoul whilſt thou continueſt dead in treſpaſſes and ſin: Unregenerate p. 72Iſrael was to God as Ethiopia, Amos 9.7. for all their priviledges; Gentiles regenerated are called Jews, Gal. 6.16. and Jews unregenerated are called Gentiles, Amorites, Hittites, Sodomites, Ezek. 16.3. Hoſ. 12.7. Iſa. 1.10.

Spiritual priviledges always commend God to us, but not us to God. Their abuſe will be a dreadful encreaſe of thy damnation, but their bare uſe will be a pittiful plea for ſalvation. How many live all their days under the means of Grace, that never get one dram of grace in the uſe of the means; Corazin, Bethſada and Capernaum, who had the priviledge to hear Chriſt's oracles, and to ſee his miracles, were ſad ſeals to theſe truths, Matth. 11. for they were lighted to the chambers of utter darkneſs with the torches of Ordinances. Reſt not in this Reader, for thou mayſt be lifted up to heaven in the enjoyment of Priviledges, and caſt down to hell for miſ-improvement of them. Thou mayſt like the Decii leap into the gaping gulf at noon day, or like the Egyptians follow the pillar of fire into the deep and periſh; nay, which is ſaddeſt of all, as a ſhip which is ſinking, the more it is laden (though it be with ſilver and gold) the deeper it ſinketh; ſo the higher thy priviledges, if thou periſheſt the deeper thy perdition. Thou mayſt flye like Joab to the Altar of priviledges, but if thou art unregenerate, he that is greater then Solomon will pluck thee thence, or ſlay p. 73thee there. The unſuitableneſs of thy life to the diſcoveries of his love, doth but tell him to his face, that thou art not careful to anſwer him in his matters; that thou wilt not ſerve his Son, nor worſhip the Mediator whom he hath ſet up, and hereby thou doſt but (notwithſtanding thy preferment) provoke him the more, and cauſe him, as Nebuchadnezzar the oven, to heat hell ſeven times hotter: Thy priviledges, like oyl and pitch, will make that fire to ſcald and ſcorch the more terribly. Weeds in the garden are ſooner pluckt up then weeds in the highway. No trees are more ſurely for the fire then thoſe which are planted in Gods own vineyard and bear not fruit.

Fourthly, Great Gifts and Parts will not ſpeak thy right to glory. Edifying Gifts and ſanctifying Grace do abundantly differ. Thou mayſt have a clear head, and yet an unclean heart. We read of them that were famous for gifts and parts, and infamous for prophaneſs; who might preach profitably, and yet were workers of iniquity; who had the gift of caſting out devils, and for all that were caſt to devils, Matth. 7.22, 23. Miniſters may, like Noah's Carpenters, build an Ark to ſave others, and be drowned, be damned themſelves: They may carry a lanthorn which may enlighten others, while they go in the dark themſelves: Thou mayſt as a land-mark direct others in the right way, and never ſet a foot thy ſelf in it. p. 74How holily did Balaam propheſie, and yet how helliſhly did he practiſe! ſurely, like a burning-glaſs he hath fired many others by his heavenly language, yet he himſelf never fired. Many have gifts from God, who never have the gift of God, John 4.10. The Raven was an unclean creature, yet ſhe was ſerviceable to zealous Elijah.

Gifts may be in their eminency, where ſin is in its predominancy; the Toad hath a pearl (ſay ſome) in its head when the whole body is poiſonous. The Devil can ſpeak excellently; We know thee, O thou art the holy one of God; and theſe are the ſervants of the moſt high God: for natural parts and gifts queſtionleſs he ſurpaſſeth all the men on earth, and yet he is a devil ſtill. The Panthar hath a ſweet-ſented breath, but a rotten heart. It is poſſible to pray like a Saint, to preach like an Angel, and yet to practice like a Devil▪ The courſe of thy life will ſpeak much more for thee, then the diſcourſe of thy lips. Though thy gifts be never ſo great, and thy parts never ſo glorious; though thou ſpeakeſt with the tongue of men and Angels, and haſt not grace, this new birth, thou art like ſounding braſs and a tinckling cymbal.

Thy parts may flow from Nature not from Saving-grace; men indeed, as blades, are all made of the ſame mettal, yet differ much by means of temper; ſome are more ſoft and ſmooth, more keen and ſharp; p. 75others more dull and blunt, more ſtiff and ſtuborn; for though it be confeſt the ſoul of Solomon, as created and infuſed, differeth nothing from the ſoul of Nabal, yet being to work by bodily organs, her actions reſemble her inſtruments; a man cannot make ſuch good letters with a blotting, ſcragged, as with a good pen; the better the tool is, the better the work is done with it. Some children take more after their parents then others: Though Nature hath little to give, yet ſhe deals more bountifully with ſome then with others.

Now what a groſs miſtake is this, for thee to take the crabs which grow in the common hedge-rows of Nature, to be fruits of the Spirit, as if they grew in Gods own nurſery. Knoweſt thou not that the falſe Prophets were admired by men for their parts, and abhorred by God for their impiety?

Friend, thou mayſt like the ten Spies go over the promiſed land in thy contemplations, view the Country, taſte the fruit, and commend it highly to others, tell them that the land is good, it floweth with milk and honey, and for all this never enjoy one foot of it. Parts and piety differ ſpecifically; gifts like the moon have ſome glimmering borrowed light, but no enlivening heat, when Grace like the Sun hath a clearer native light, and a quickening refreſhing heat. Men indeed, like the true mother, may have the dead child of gifts put into their arms, p. 76whilſt they are aſleep in the night of this life, and think that they have the living child of grace; but when they awake in the morning of death, they will find the contrary. For though thy gifts gliſter like gloworms in the dark night of this world, yet (if ſeparated from grace) in the day of the other world they will all vaniſh, and diſappear; oh then 'twill be known that one dram of grace is more worth then a world of gifts.

Fifthly Thy ſacred performances are not a ſufficient evidence for heaven. Obſerve Reader; I ſhall not condemne, nay, I do highly commend thy external obedience to the divine precepts, though thou ſhouldeſt be unregenerate: becauſe few come ſo far. Athanaſius wiſhed That all were hypocrites, and that there were none but ſuch, as at leaſt reſembled Saints. It is good to wait at the Pool; Chriſt may come as he did to the Cripple, and heal thy diſeaſed ſoul. It may be as much worth as thine eternal weal, to ly as the blind man did, in Chriſts way; he may ſpeak and begin ſuch aſpiritual ſight in thee, as may end in ſeeing God as he is: But I am now telling thee, that 'tis ill truſting to bare duties, as ſignes of thy ſalvation; for thou mayſt mind perſonall, relative, ſecret, family, publike duties, and yet be unregenerate and periſh. He that doth not theſe things, is certainly not good; but he that doth them cannot thence conclude his eſtate to be gracious.

p. 77Thou muſt do all as to the outſide which a Saint can do, or thou canſt not be an hypocrite (for an hypocrite is the perfect picture of a godly perſon) now becauſe an hypocrite which is unregenerate, may go ſo far; therefore theſe things are not ſure ſigns of ſaving grace.

The Phariſees gave alms, made long prayers, faſted, and ſome of them twice in a week, and yet you know what Chriſt ſaith, That except our righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees, we ſhould not inherit the Kingdome of God, Matth, 5.20. They were ſome (eſpecially) ſo frequent at their duties towards God, ſo righteous in their dealings with men to the eyes of others, that the Jews had a common ſaying. That if but two in the world were ſaved, the one ſhould be a Scribe, the other a Phariſee; and yet, if thou wilt believe the Lord Jeſus, he that goes not beyond them both, ſhall come ſhort of heaven: And the reaſon is plain, becauſe they were not regenerated: Their practices were ſeemingly good, but their principles really bad. The tree was corrupt, and therefore could not bring forth good fruit, Mat. 7.17. The Iſraelites did ſeek God daily, ſaith the Prophet, they delighted to know his wayes, they asked of him the Ordinances of Juſtice, and they delighted in approaching to him, Iſa. 58.2. they there heard and prayed, and both with ſeeming delight, nay, they joyned faſting to prayer, verſe 3. farther, they adde p. 78mourning to faſting, Zac. 7.4, 5. and yet all this, was but the face, the ſhell, the appearance of Religion, and thereby of no acceptance with God. If any beaſt were ſacrificed by heathens without an heart, 'twas accounted ominous to the perſon for whom it was offered as in the caſe of Julian: now all the ſacrifices of hypocrites, are without an heart, Iſa. 29.30.

It is recorded, that in a certain Iſland to the Southward of Celebes, night by night among the trees do ſhew themſelves ſwarms of fiery worms, which make a ſhew and give ſuch light as if all the twigs of the trees were lighted candles, and the place the ſtarry ſphere and yet all this is but an appearance; truly thus formal perſons may ſeem by their duties both lightſome and fiery, and yet be but a ſemblance and flouriſh.

Low mooriſh grounds bring forth ſome courſe graſs, but 'tis from ſprings from below, when the high meadows bring forth fine graſs, being fed with the clouds from above. The hypocrite may bring forth ſome courſe fruit, (as Egypt from the overflowing of Nilus) from the earthly ſprings, and the overflowing of a natural conſcience, which will be by no means pacified when duties are omitted; but the Regenerate man bringeth forth better fruits; like Canaan he floweth with milk and honey, being fed with the ſhowrs of heaven, and watered with the dews of Divine grace.

p. 79Thou mayeſt imitate the actions of a gracious man, yet be without grace; as the Ape imitateth the actions of reaſonable men, yet is without reaſon; or as a Tragedian acteth the part of a paſſionate man, but is all the while without paſſion. Some men have wrought hard at duties, when a naturally inlightened Conſcience, not God, hath been the Maſter to ſet them on work they would, but cannot neglect duties at ſo cheap a rate as others, as he ſaid, Sollicitor nullos eſſe putare deos. I could find in my heart to think there were no God, but could not: As they ſay of the Wolf in the body, if you feed not it, it will feed on you: ſo if Conſcience, when its mouth is opened, ſhould not be fed with duty, it would feed on them, and therefore to keep it from gnawing them they ſtop its mouth with performances, though they never do them from a renewed Principle. Do not therefore Reader hang the weight of thy ſoul upon ſuch weak wyers, ſince men do ſo ordinarily take the way of duties no otherwiſe then Amaziah did the way of the garden-houſe, 2 Kings 9.27. meerly for neceſſity (to eſcape an enemy that followed him) wherein he was at length purſued and ſlain.

Remigius, a Judge of Lorraighn, telleth us how the Devil gave ſome in thoſe parts mony, which at firſt appeared to be good coin, but being laid up, and when need was, taken out to be ſpent, it proved to be nothing but dry leaves. Reader, I wiſh it may not be p. 80ſo, but it is poſſible for thee to drive a great Trade in duties, while thou liveſt to hoord up a a great heap of thoſe riches, and they may ſeem to be currant coin, good ſilver, to have the image and ſtamp of the King of heaven upon it, but when thou comeſt to die, that thou art to ſpend it, for then thy works will follow thee, and God will give thee according to thy works, it may then prove but dry leaves of no worth, or profit to thee. Though theſe unſound bottoms hold out well enough in a fair ſea, when they are put to no ſtreſſe, yet ſtormy weather will quickly diſcover their rottenneſſe.

Not a few take up duties onelyonly becauſe they were educated in ſuch a Religious manner, not from any relliſh or ſavour which they find in them; and truly 'twill be an eaſie matter to part him and his work, who never took any pleaſure in it.

The ſtone for a time may againſt its nature be mounted upward, but when the force of that impreſt vertue which moved it is ſpent, 'twill fall downward according to its nature. Partridges that are hatched under an hen may walk with her, and anſwer her call for a time, but anon they flie away and ſhew what they are. Reader, I write not theſe things to diſhearten thee from duties which are the body of Religion, but to quicken thee to mind Regeneration which is the ſoul of it.

Sixthly, The commendation of others, though p. 81they be real Saints, will not prove thee to be in a ſtate of ſalvation. The holieſt mans confidence of thee is a pittiful evidence that thou ſhalt be happy. How many have there been in the City who made a great noiſe, were cried up by their knowing judicious neighbors to be very rich, and to be worth thouſands, when on a ſudden we have heard of their breaking, and being worſe (as we ſay) then naught! ſo many even by them which are godly and diſcerning, may be counted rich in grace, rich towards God, and on a ſudden either by ſome temptation or at their diſſolutions they break, and God takes away from them what they ſeemed to have. How was good David miſtaken in Achitophel? Surely he thought him Gods Favourite, otherwiſe he would never have made him his familiar and boſom friend; It was thou, O man, mine equal, my friend, and my acquaintance; we took ſweet counſel together, and walked to the houſe of God in company, Pſal. 55.12, 13, 14.

How was Simon Peter deceived in Simon Magus who believed, wondered at the miracles which were wrought, and was baptiſed, but notwithſtanding that, was in the gall of bitterneſs and bond of iniquity! Acts 8.13, 20.

How was holy Paul miſtaken in Demas! Luke the beloved Phyſitian and Demas greet you, Coloſſ. 4.14. there he ranks him with one that was eminently religious; but Philemon, p. 82verſ. 24. he puts him before Luke, and calls him his fellow-laborer; yet 2 Tim. 4.10. (which Epiſtle was the laſt of all Pauls Epiſtles) Demas hath forſaken me, having embraced this preſent world; he turned, as ſome write, Idol-prieſt, he followed the chaſe till he met with the honey, and Jonathan-like, then left the purſuit.

How much were all the holy Apoſtles deceived in Judas? If Peter, as their mouth ſpeaks of their faith, Judas is included, Joh. 6.69. We believe and are ſure, that thou art Chriſt, the Son of the living God. When he ſpeaks of their good works, Judas is not excepted; Behold we have forſaken all and followed thee, Matth. 19.27. Further, when a Traytor is mentioned, Judas is not ſuſpected, his carriage was ſo fair that they were more jealous of their own hearts then of him, Mat. 26.22. and yet he was a Traytor, a Devil. Infallibility was never annexed to the godly mans choice.

Dedalus made an image that moved it ſelf by art, which made the ſpectators believe that it had a living principle; the Hypocrite may walk ſo exactly, perform duties ſo devoutly, that Saints may judge ſuch motions to flow from a principle of ſpiritual life. Becauſe men have the exact reſemblance of Chriſtians, therefore godly men (who are charitable abroad, and cenſorious at home) judge them to be true Chriſtians: Now in regard there may be a reſemblance of a p. 83Chriſtian in external actions, where there is not the eſſence of Chriſtianity in internal ſanctified affections; therefore they, though they ſin not, yet ſometimes they err in their judgements.

1 Sam. 16.6, 7. When Samuel came to Jeſſe (being ſent to annoint a King) and ſeeth Eliab a proper handſom perſon, he preſently crieth out, Surely the Lords annointed is before him; but mark what God ſaith, Look not on his countenance, nor the height of his ſtature, for I have rejected him; for God ſeeth not as man ſeeth; for man looketh on the outward appearance, but God looketh on the heart. So when godly men ſee their neighbors lovely in their lives, civil in their practices, high in their profeſſion, ſtrict in performances, they according to their duty ſay (inwardly at leaſt) Surely the Lords annointed is before him; theſe are the bleſſed of the Lord, annointed to the Kingdom of heaven; but God may often anſwer them, Look not on their profeſſion or their performances, for I ſee their hearts that they ſerve not me, but themſelves of me.

We read of Zeuxes the Painter, that he drew grapes ſo to the life that he deceived the birds, who came flying to them, and pecking at them, as if they had been real grapes. Certainly a graceleſs man may have ſuch a compleat form of godlineſs, that thoſe who are gracious cannot but judge it to be accompanied with the power, when p. 84indeed it is but the picture. When there was a famine in Samaria, a ſcarcity of good food, the fourth part of a cab of Doves dung (which might be the quantity of a pinte) was ſold for five pieces of ſilver (twelve ſhillings ſix pence of our money) obſerve at what an high rate that which was nothing worth was valued at in a famine; truly ſo, there is ſuch a ſcarcity of true godlineſs, that godly men (who exceedingly long for the advancement of Chriſt and Chriſtianity in mens hearts and houſes) prize and encourage any thing that cometh near it, that looketh like it, or hath any tendency towards it; But that which is highly eſteemed of men, may be abominable in the ſight of God, Luk. 16.15.

Reader, do not thou (as ſome Tradeſmen) live altogether on thy credit with others. The moſt cunning takers of money that are (though they take notice of every piece) are ſometimes deceived, and take bad money (ſuch as will never endure the touchſtone) for good coin. What a poor comfort will it be to thee when thou art hungry, and naked, that others think and ſpeak that thou art fed and cloathed? he that trades highly, and lives wholly upon truſt, ſeldom holds out long; look therefore not ſo much at others commendation, but at thy own Regeneration, for that is it alone which accompanieth Salvation. It is a favour that thou doſt ſo walk as to have godly mens p. 85good word, but for all that thou mayſt be a ſtranger to this regenerating work, and then it is not the wind of their breaths that can blow thy ſoul co the haven of bliſs.

Seventhly, Thy confidence of thy own good eſtate, is no infallible evidence. The world, as they are miſtaken in Repentance, taking it to be only a little ſorrow for ſin, though no averſion from it, or deteſtation of it, be joyned with it; ſo they are alſo in the nature of Faith, eſteeming it to conſiſt in the ſtrength of perſwaſion, and that who ever can be confident that Chriſt died for him, and that he ſhall go to heaven, doth believe unto ſalvation; whereas the difference between a deceiving and a ſaving Faith, doth not conſiſt in the ſtrength of perſwafion, but in the ground of it. Matth. 7.3, ult. the two buildings might be of equal height and beauty, the difference lay in the bottom and foundation: An Hypocrite may ſail towards heaven with a full gale of confidence, nay the ſtrength of that wind doth over-turn the veſſel; for were he more dubious, he would be more anxious about his recovery, and ſo more likely to be ſaved. There is (ſaith the wiſe man) that maketh himſelf rich, yet hath nothing, Prov. 13.7. That is, there are ſome that are full of confidence, rich in aſſurance, that the love of God, the blood of Chriſt, the undefiled inherithnce are theirs, when indeed they have not one grain of p. 86grace, nor any true ground of their joy and peace, but are very beggars. The Apoſtle Paul ſpeaketh of himſelf, That he was alive without the Law, Rom. 7.9. (even then when he was liable to its curſe and laſh) he had high thoughts of his preſent holineſs, and great hopes of his future happineſs, He was a jolly fellow, cock-a-hoop, taking himſelf to be ſomebody; his motto was, Omnia bene, All is well, when indeed every thing was ill, and there was but a ſtep between him and hell: he had much falſe peace, though he had no true purity; His way was right in his own eyes, but the end was the way of death, Prov. 14.12. He was alive without the Law; his ignorance was both the mother and nurſe of his confidence; juſt like a blind man encompaſſed about with bloody enemies, or in a place full of Serpents and poiſonous creatures, yet thinks himſelf ſafe becauſe he doth not ſee them. Or as a man in a Lethargy, he feels no pain, though he be very near the pangs of death. Chriſt told the Jews, Ye ſay God is your Father, but ye have not known him: So theſe ſay, God is their Father, Chriſt is their Husband, Heaven their home, when they know neither.

As every wicked mans conſcience is morally evil, and ſtained with ſin, ſo many times it is naturally evil, that it doth neither check him, nor judge him for his ſin. One main work of conſcience is to give evidence either for or againſt a man; now p. 87conſcience may bear falſe witneſs againſt its neighbor; the godly man, either through ignorance, or miſ-information, not judging by a right rule, or not uſing that rule rightly: And conſcience may give in falſe teſtimony on the behalf of ungodly men, either through its blindneſs, ſleepineſs, ſecurity or ſearedneſs. Conſcience by nature doth flatter the ſinner, Deut. 29.29. Conſcience may be ſeared, when tis not ſetled, and aſleep when the ſinner hath no true reſt. Some men ſerve their conſciences as David did Ʋriah, make it drunk that they may be rid of it; when it hath begun to ſtorm, they ſpeak to it by ſome carnal diverſions, as Chriſt to the rough ſea, Peace, be ſtill, and if then a calm enſue, they are ſafe. While the Devil the ſtrong man armed keep the houſe all is quiet, Luk. 11.21. Conſcience having often warned them of their ſins and miſery, and being ſtill reſiſted, at laſt grows weary, and reſolveth to give them over to their own ways and wo. Theſe men ſtrongly perſwade themſelves that all is well, and yet ſtoutly perſiſt in all that is ill, but they fall from the high turret of preſumption into the bottomleſs gulf of perdition.

The worſt men have not ſeldome the beſt thoughts of themſelves, both as to their preſent and future eſtates. How confident was the Phariſee that his condition was ſafe for the preſent! Luke 18.11. when he was p. 88in an eſtate of wrath; and what aſſurance had thoſe Prophets that they ſhould be admitted into Paradiſe! Matth. 7.21.22, 23. How boldly did they bounce at the doore, but entrance was denied, as the Jews of old ſpake peremptorily, We ſhall neither ſee ſword nor famine, though God himſelf had foretold both, Jer. 5.12. ſo many now ſpeak preſumptuouſly, they ſhall neither ſee Laws curſe, nor Gods wrath, death nor damnation, when God himſelf hath enſured them to all in their conditions. They cry peace, peace, when ſudden deſolation is ready to ſeiſe on them, as travail on a woman with child, which they cannot eſcape, 1 Theſ. 5.3. The mirth of theſe men was never uſher'd in by godly mourning. Their expectation is raiſed high, but its foundation is not laid low.

Nero ſhut up the Temple of Janus, tanquam nullo reſiduobello, as if no Reliques of war remained ſaith Sueton, when at the ſame time the Empire was at Civil war within it ſelf.

How ordinary is it for men whoſe Conſciences are paſt feeling to brag that God and they are good friends (not knowing when they ever fell out) when at the ſame time he is at war with them, walks contrary to them, and is preparing for them the inſtruments of eternal death! Like Agag to the very hour of execution, they are confident of a Pardon, and go with their hearts full of hopes into the very place of deſpair. p. 89They die willingly (as they tell us) and their neighbours commend them, ſaying they died like lambs, when rather like Solomons ox, who goeth to the ſlaughter, ſo died they, going to the den of roaring Lions, and the place of Dragons. They had no Bands in their deaths who were in bondage to the devil, Pſ. 73.4.

As a man that is aſleep upon the Maſt of a Ship, he is in a golden Dream, and his thoughts upon large Revenues, rich treaſures, Kingdomes and Diadems, which he hath already in his own poſſeſſion, but in that very hour wherein he is ſolacing himſelf in his vain imaginations, a ſtorm ariſeth, the man is tumbled off the Maſt and drowned: Thus many have golden dreams, ſtrong preſumptions of their ſalvation, when alas they do but befool themſelves, are all the while upon the brink of hell, and are tumbled into it before they are aware.

Reader, look to this likewiſe, that thou build not on ſuch a weak bottome; for this may happen both to prophane men and to hypocrites. It is ſaid of Pigmalion that he drew a picture ſo lively, that he deceived himſelf, and taking the picture for a perſon fell in love with his own picture. I tell thee thou mayſt ſpin ſo fine a thread, and weave ſo curious a web of painted cloth, feigned godlineſs, that thou mayeſt deceive thy ſelf, and take it to be fine linnen, the righteouſneſs of the Saints, and mayeſt thence gather, that thy ſoul is ſafe, when in all thou doſt thou p. 90art unſound. If confidence or not doubting our eſtates, will prove them out of danger then the ignorant, ſtupid, ſeared ſinners, muſt certainly be ſaved, which the Scriptures flatly deny. Socrates who lived according to his natural conſcience, died with much calmneſs and confidence, ſpeaking of thoſe who put him to death, that they might kill him, but could not hurt him; yet was without the knowledge of Jeſus Chriſt, in whoſe name alone is ſalvation.

Eightly, To follow the light within thee, or to obey the Dictates of a natural conſcience is no ſound evidence for heaven. A man may follow the light within him to the chambers of utter darkneſs. The Jeſuite in the Quaker would make this the infallible teſtimony of a mans uprightneſs and ſincerity, nay, he plucks Chriſt from his Throne, and ſets the light within him in his room, making it more then a mark, even the meritorious cauſe of ſalvation; but Reader, I ſhall clearly prove, that 'tis ſo far from being worthy of our affiance, that it is not ſo much as an evidence for heaven, becauſe conſcience by nature is corrupted, as much as the other faculties. Their minds and conſciences, ſaith the Holy Ghoſt are defiled, Tit. 1.15. The nature of conſcience is good, but the conſcience of nature is evil. It ſavours not the things of God, it is not purged with the blood of Chriſt, it is wholly blind in the matters of Chriſtianity, nay, 'tis a Rebel p. 91againſt God. Now if I follow a blind guide, am I ever like to enter in at the ſtraight gate? Is it rational arguing that I am in my Princes favour, becauſe I obey my Captain, when he is a traytor?

I do not ſay that a natural conſcience hath no good in it, but I am ſure 'tis in the account of God an evil conſcience oppoſing and reſiſting him.

Like an ignis fatuus (as pure and perfect a light as the Quakers make it) it leadeth men out of Gods high way into thoſe bogs and quagmires wherein they ſink and periſh. I queſtion not, but the heathens did follow their polluted conſciences in their idolatrous practices. And ſure I am, that Paul might thank his corrupt conſcience for perſecuting Jeſus Chriſt. I verily thought, ſaith he, that I ought to do many things contrary to the name of Chriſt, Acts 26,9. Mark the words, they are full of weight, Pauls conſcience told him 'twas his duty to ſuppreſs Chriſtianity. Was not his obedience to the commands of this conſcience a ſad ſign that he was to be ſaved? Further Chriſt telleth his Diſciples, John 16.2. That they who killed them, ſhould think they did God good ſervice. Obſerve, here was pure light within men, that made them think that they did God the greateſt ſervice in doing his Church the greateſt diſſervice. Tertul. tells us, that Maximinian the Emperor eſteemed Chriſtianorum ſanguinem diis gratiſſimam eſſe victimam: p. 92the blood of Chriſtians to be an acceptable ſacrifice to the gods. Is any man ſo mad, as not to think, that if ſuch a Pilot ſteer, the ſhip by anſwering to its motion muſt needs be caſt away,

Saul would out of conſcience have ſlain the Gibeonites, 2 Sam. 21.2. and broken the Covenant which had been ſworn to by the Iſraelites. His conſcience was evil, and could not ſpeak his condition to be good; an evil conſcience will call bitter ſweet, darkneſs light, evil good. It will leave plain precepts, and walk by extraordinary Providences, Iſa. 36.18, 19, 20. Jer. 50.7. It preferreth a ſtrong impulſion of its own ſpirit before that word which is the will of Gods ſpirit, Iſa. 36.9, 10. it eſteemeth a ſuppoſed Revelation above that Scripture which is indoubtedly of Divine inſpiration, 2 Pet. 1.19. It placeth often moſt of its Religion in Penance, abſtinence, and outward acts of mortification, in external ſigns of humility, will-worſhip, and neglecting the body, Col. 2. ult of many of which God may ſay as to the Jews, Who hath required theſe things at your hands, Iſa. 1.12. It makes men keep a a great ſtir about cuffs, ribbands, hatbands, (as the Phariſees about pots and cups) when their hearts are full of pride and malice, robbing even Chriſt of the glory of our redemption, and hating Chriſtians for not daring to joyn in their curſed opinion. Friend, wil following ſuch a conſcience ſpeak p. 93thee to be a true Chriſtian!

Conſcience is indeed a rule, but regula regulata prius quam regulans: ſuch a rule as muſt be ruled by Gods word, before it can be a right rule for our works. To the Law and to the teſtimonies, if conſcience ſpeak not according to this word, it is (becauſe there is much pretended) no true light in it. Scripture is the compaſs by which conſcience muſt bend its courſe, or elſe 'twill never land its paſſengers at the deſired haven. It is no farther liberty of conſcience (but licentiouſneſs) then it is regulated by the Scripture. One office of conſcience is Magiſtratical, and Legiſlative, to command and give Laws to man. We read of the heathen, that in regard of their conſciences, They were a Law to themſelves, Rom. 2.14. Conſcientia mille Reges, mille leges: But though conſcience be a King over the other faculties; yet it is a ſubject & ſubordinate to God; and therefore as a Deputy Lieutenant, it muſt command its inferiors, according to the directions which it receiveth from its ſuperiour; otherwiſe as a King which commands out of his Dominions, it is not to be obeyed. God hath indeed given conſcience a large Commiſſion, it is a deputy Deity in the little world, man; The government of the ſoul lyeth for a great part upon its ſhoulders.

It hath an univerſal negative voice, nothing to be done without its aſſent, Rom. 14.2. ult. but not an univerſal affirmative voice p. 94to enjoyn what it pleaſeth; when it is regulated by Gods Law, then and not till then, it can govern well our hearts and lives.

Bernard ſaith excellently, Bern de conſ. i. l. 1. cap. 9.We muſt conſult with conſcience, as alſo to conſult with Scripture; the Bible is the book of life according to that the books of our conſciences may be copied, or corrected. Let us therefore ſaith he, compare our book with Gods book, leſt in the laſt day our books be found falſe and faulty, when they come to be examined.

Copies are no further valid and authentick, then they agree with the Original: neither is conſcience any farther to be truſted, then it accords with the word of truth: it is an under-Officer, and therefore if it wave its Commiſſion, and uſe its power againſt its Prince, it is to be informed not obeyed. The Law natural muſt be hearkened to, ſo far as it agreeth with the Law moral. It is the greateſt idolatry in the world, ſaith Reverend Mr. Rutherford, to make thy ſelf the idol, and as bad a Papacy as that at Rome, to make a Pope of thy own conſcience. The light of Scripture is infallible, but not ſo the light of nature; yet how ordinary is it for men in our dayes (like the men of Sechem, Judg. 9.46.49.) to flie for ſhelter to this hold of the idol Berith, and to think themſelves ſafe, if they can ſay the light within them (they might more truly ſay, the Prince of darkneſs) moveth them to deny all ordinances, to call Chriſtians Devils, and limbs of Antichriſt, p. 95to ſet up a Chriſt within them, in oppoſition to that righteouſneſs which he wrought without them: but as that hold was fired over the Sechemites heads, and they periſhed in it: ſo theſe men and their conſciences, if the Lord do not turn them, ſhall burn together.

Thou ſeeſt now Reader, that men may follow their natural Judgements into eternal Torments; do not therefore follow conſcience blindfold, but firſt ſet that watch by the Sun dial of Gods word; for then onelyonly 'twill go true, and according to it thou maiſt work.

Ninethly, To joyn with this or that party, or to hold this or that opinion, is no ſure evidence of ſalvation; all the ſign which ſome have of their ſincerity, is their ſchiſm and ſeparation from the people of God, and publick Ordinances. They fancy, for indeed it is but a fancy, that to leave the good old way preſcribed by Chriſt, and travel…d in by the Saints in all ages, and to take a by-way over hedge and ditch (found out by themſelves, or ſome others, whoſe perſons they have in admiration) is the neareſt & ſureſt way to heaven. How many liſt themſelves under the colours of Quakers or Anabaptiſts, or Epiſcopal, or Independents, or Presbyterians, fighting (in expreſſions at leaſt) againſt all that are of a different judgement, and being confident of the goodneſs of their cauſe, think it impoſſible for p. 96them that are engaged in it to miſcarry. Reader, if thou art one of theſe, I muſt tell thee, for all this thou mayſt be unconverted, whatever thy cauſe or opinion be, or whoever be the head of thy party or file-leader, if Regeneratian be not thy Banner, and Chriſt thy Captain, thou ſhalt without queſtion be conquered, and as certainly die an eternal death, as thou liveſt a natural life.

Creeds do not make Chriſtians; nor are opinions, be they never ſo new, ſigns of new affections; rather è contra. Diviſions and ſide-takings do rather ſpeak a brutiſh and grazing (as Nebuchadnezzar's) then a gracious heart. Godw. Iew. Antiq. lib. 1.How many perſons were there in the days of Chriſt, who differed from others in their principles! The very Scribes and Phariſees differed in ſome things, the Eſſenes differed from them both, the Sadduces from all three, the Herodians from all the former; yea the difference amongſt many of them was ſo wide that they could not meet together in divine worſhip; now how weak had it been for either of theſe from their dividing from men on earth, to have inferd their dwelling with God in Heaven? When for ought I know, he muſt go beyond them all, that will be ſaved, Mat. 5.20.

Thou mayſt be of that party, which hath the greateſt name for purity, and yet when thou dieſt, not enter into peace. I will, for thy ſake, ſuppoſe the opinion which thou holdeſt p. 97to be true and ſound, and the partie to which thou joyneſt to be holy and ſolid, yet neither of theſe is regeneration. Alas the new birth doth not conſiſt in a ſound head (though it be a mercy if thou holded the pattern of wholſom words) but in a purified heart; not in ſiding with the truth, but in being ſanctified by the truth.

The five fooliſh Virgins aſſociated with the wiſe, and yet were unregenerate and wicked. Judas kept company with Chriſt and his Apoſtles, and joyned with them in Acts of devotion, and yet was a ſon of perdition. Vermine crawl among roſes, but are without their ſavour and ſweetneſs. Spiders faſten on rich hangings, yet are full of poiſon. Droſs and gold, ſmoke and fire, dregs and wine, chaffe and corn are joyned together, yet do abundantly differ.

Thou mayſt like the mixt multitude ſeem to turn thy back upon Aegypt, and embarque in the ſame bottom with the true Iſraelites, and yet (as they) come ſhort of Canaan.

Tenthly, and laſtly, Some ſeeming good affections do not neceſſarily ſpeak a mans good condition.

Every ſhining ſtone is not a Diamond, nor is every flaſhy affection from regeneration. Some ſay there is no precious ſtone but hath its counterfeit. I think there is hardly any grace but hath its Ape. I will inſtance in ſome few affections which thou mayſt have, and yet miſſe heaven.

p. 98Thou mayſt wonder at the excellency of the word, and yet be a ſtranger to the efficacy of it. Luke 4.22. All bare him witneſs and wondred at the gracious words which proceeded out of his mouth. All wondred at the ſaviour, but all were not wounded for their ſins. All wondred at his gracious words, but many wanted his gracious work. Ezekiels Sermons were to ſome of his hearers as lovely ſongs, and yet they continued impenitent in their ſins. Some people nibble at the bait of the preachers oratory, when their ſouls are never caught with the hook and authority of Scripture. Ezek. 3….…1, 32.

Thou mayſt be full of joy under the word, and yet be empty of grace. Herod heard John gladly. Mark 6.20. others received the word with joy. Mat. 13.20. Do godly men rejoyce in the word of the God? Pſalm 119.110, 111. verſ. Truly ſo may others; they may ſeem to warm themſelves at the ſame fire with Saints, to drink the ſame heart-chearing wine, and yet their wine is drawn at ſeverall taps. The unregenerate mans joy floweth from a common gift or illumination; the regenerate mans from ſpecial grace or ſanctification. Thou mayſt be enlightned and taſt the good word of God, and the powers of the world to come, Heb 6.4, 5. Mark, an unſanctified man may taſte the word of God, and as Cooks taſte of their ſauces, it pleaſeth them, but they ſpit all out, let nothing down, receive no nouriſhment from it. p. 99The truths of God and thoughts of heaven, may paſſe through thee, as water through a pipe of lead, leaving only ſome dew of flaſhy and waſhy joy, not ſoaking into thy heart, as water into the earth, and making thee ſoft and fruitfull. As a poor man in a ſleep ſometimes thinks that he is highly promoted, ſumptuouſly feaſted, exceedingly enriched, and O how is he delighted with ſuch imaginations! and indeed all that ſuch thoughts produce, is onelyonly ſome ſudden joy, no alteration in the man, nor reſolution to walk anſwerably to ſuch dignity, for all is but a dream; ſo thou mayſt think ſometimes of the excellency of the mercies which God hath promiſed, of the pure rivers of pleaſures which Chriſt haſt purchaſed, and O how mayſt thou be taken with them, imagining that they belong to thee! but all the effect which they work, is onelyonly ſome ſhort joy, no reall change, or ſetled purpoſe to crucify the fleſh, deſpiſe the world, and deny ſelfe for the hopes of them, for all is but a fancie.

Thy joy may be a ſay of that which thou wilt not buy, as being loth to go to the price; and a taſte of that on which thou ſhalt never make a full meale. The full bargain may not be driven between God and thy ſoul, and then thou canſt not take this joy as an earneſt or in part of payment.

Thou mayſt ſigh and mourn for thy ſins, and yet be unacquainted with godly ſorrow. …t is not ſeldom that men hang down their p. 100heads like bulruſhes, when they are rooted in the mire of pollution.

Poſſibly under ſome ſharp affliction, thou mayſt cry out of thy corruptions, as the pig ſqueaks under the knife: So did Pharoah, as mettals melt in the fire (and harden out of it) but ſtill unregenerate, Exod. 9.

Ahab humbled himſelf under the threatning of God, but like a Fox in a trap he looked ſadly, meerly to get out; for at the ſame time he was an enemy to God, and quickly after went up to Ramoth Gilead in defiance of him, 1 King. 21, 22. chap.

It may be thou haſt had ſome pang of conviction, which like a qualm hath come over thy ſtomach, and made thee ſick a little at preſent; but thou doſt by the ſtrong water of ſome carnal contentment ſettle it again; the bad humors of thy luſts were only ſtirred, not vomited up. Judas had a great gaſh in his ſoul, and yet not one drop of his bad blood let out He was tortured at the heart by legal attrition, but not turned unto holineſs by Evangelical contrition; his heart was only battered as lead by the hammer, not bettered, or melted by the fire, to be caſt into Gods mould, Matth. 27.

A veſſel of wine is troubled by being removed, but the Lees remaining, it retaineth and quickly returneth to its former ſavour; ſome ſmarting Providence, or ſearching Ordinance, may remove and p. 101trouble thee for a time; but thy unſanctified heart remaining, thou wilt return to thy former ſavor; like Moab, thou mayſt be ſtttled on thy lees, and not emptied from veſſel to veſſel, therefore thy taſte remaineth, and thy ſenſe is not changed, Jer. 48.11.

There are two words uſed by the Holy Ghoſt for repentance foreign, Matth 27.3. Vox prima … um … in … par…m ſumi t…r. …ezaand foreign, 2 Tim. 2.25. the former ſignifieth ſorrow for a fault committed, the latter After-wit, a change of the mind, or making wiſe for the future. The former may be in the unregenerate; but as they ſay of Caſtor and Pollux, if they are divided they are ominous and fatal; ſo ſay I of theſe, if lamenting ſins paſt be not joyned with loathing and leaving ſin for the time to come, it is not repentance unto life. Some by their repentance think they get a new priviledge to ſin; as that Lewis of France who would ſwear and then kiſs his crucifix; ſwear again, and kiſs it again; and as the Drunkard gives himſelf a vomit, and then he is the fitter and freer to fall to his cups again; thus ſome mens ſorrow is a meſſage ſent to heaven, to entreat leave that they may ſin; but this is far from the ſorrow which is never to be ſorrowed for.

Thy ſorrow for ſin may be forced out of thee (as water out of a ſtill) by the fire of affliction, not come freely from thee, as water out of a ſpring. Let thy conſcience be judge, hadſt thou not rather be at thy p. 102carnal mirth, then ſpiritual mourning? Many of the Jews could mourn ſadly in their diſtreſs, though they were not ſanctified; now violent actions will not ſpeak thy natural inclination.

Or thy grief may be like a land-flood which cannot hold long; for a day thou mayſt afflict thy ſoul, for a day thou mayſt hang down thy head like a bulruſh, Iſa. 58. A bulruſh whilſt the wind bloweth bendeth downward, but the wind ceaſing it percheth up again: Whilſt thou art toſſed up and down with the boiſterous billows (as one not accuſtomed to the ocean) thou mayſt be ſea-ſick, but when thou art off from the waters thou art well again. The veſſel of thy ſoul is always leaking, but that pump of ſorrow is not always going.

Thou mayſt like the woman of Tekoah, feign thy ſelf a mourner, 2 Sam. 14.2. when in truth thou art none: Thou doſt not dive to the bottom of thy heart (as the Indians at the ſea for jewels) to fetch thence thy pearly tears; thou crieſt not to God with thy heart when thou howleſt on thy bed, Hoſ. 7.14. Thy waters may not be drawn from the deep well of a broken and contrite heart: Every Sacrifice thou offereſt may be as Ephraim, a ſilly dove without an heart, Hoſ. 7.11.

Thou mayſt fear ſin, and yet ſin may be thy Favorite. The vengeance in ſins tail may be frightful to thee, when the venome p. 103in its body and nature is not at all diſtaſteful to thee. Like the burnt child thou mayſt dread the fire of ſin, not becauſe it ſoots and blacks thee, but becauſe it ſcorches and burns thee.

There is ſo much light left ſtill in mans Underſtanding, which is called the candle of the Lord, that he cannot but ſee a God, and this God cloathed with wrath and judgements againſt ſin and ſinners, and thence he (though unconverted) may ſometime be full of fear and horror. Caligula uſed all the art he could, to blow out this light, and fortified himſelf with all the arguments he could get againſt a Deity, but could not accompliſh his ends; for as often as it thundred, he was miſerably affrighted, and would run under a bed. So we read that Felix an Heathen trembled when Paul reaſoned of judgement to come, Act. 24.25. Sin in its doomſday dreſs, as 'tis cloathed with fire and fury, may be terrible even to the ungodly. And the conſideration of this, may make them leave many ſins, that do not loath any ſin. The Mariner throweth over-board thoſe goods in a ſtorm, which he wiſheth for, and it may be gathereth up in a calm. As a man in a feaver loveth drink, yea longeth much for it, yet dares not meddle with it, becauſe 'twill make him worſe; The ſinners in Sion (ſaith the Prophet) are afraid, fearfulneſs hath taken hold on hypocrites; Why, what's the matter? Who can dwell in p. 104everlaſting burnings? who can abide devouring flames? Iſa. 33.14. Mark, it is not, Who ever abuſed ſuch an ocean of love? who ever deſpiſed ſuch a matchleſs life? who ever provoked ſuch a gracious Lord? but who can dwell in everlaſting burnings? The ſting of ſin to the unregenerate is puniſhment, and the ſting of puniſhment to the regenerate is ſin, Exod. 9.28. Hoſ. 14.1. to fear ſin as it bringeth an heavy rod, uſually proceeds from nature; but to fear ſin, as it is a wandring from an holy rule, can proceed only from grace.

Truly as Phaltiel parted with his wife Michal (whom Saul had injuriouſly taken from David and given unto him) ſo unregenerate men part with their ſins; when David came to the crown, he ſendeth for Michal, Phaltiel dares not diſobey the King, but he brings her on her way weeping, and bemoaning his loſs; he looks after her as far as Bohurim; many a ſad thought he had for her, when ſhe was by force divorced from him.

Thus unregenerate men may leave their luſts, when they are afraid to keep them, but many a longing heart they have after them, and are not by choice but conſtraint ſeparated from them. As parents, they go to the funeral of thoſe children of their corrupt hearts, with no ſmall ſorrow. Sickly perſons forbear ſome meats, which they love dearly, becauſe thoſe meats do not love them; they either feed their diſeaſes, or are p. 105hardly digeſted. Some ſinners dare not feed in their actions on ſome ſins, which are as ſweet to their affections as the honey and the honey comb, becauſe they fear that they will riſe in their ſtomacks, and the reckoning will be too heavy for them to pay.

Or poſſibly thou art entring upon ſome ſolemn act of devotion, and upon that account at preſent forbeareſt thy corruptions, as ſome write of Serpents, they lay by their poiſon when they go to drink, and afterwards take it up again. Thou mayſt like Abraham to his ſervant, bid thy ſin ſtay below, while thou goeſt up to the mount to worſhip, Gen. 22. and when the duty is done, return to it again.

Reader, do not relie upon theſe affections which thou ſeeſt may be in them which are not regenerated: for as the Sorcerers ſeemed to do as much as Moſes, but did nothing in reality, ſo thou mayſt ſeem to do as much as a Chriſtian, when all is but counterfeit. Thy fear of ſin may be forced, not flow freely from thee. Fearfulneſs hath taken hold on the hypocrites. Iſa. 33.14. as a Serjeant takes hold on a bad debtor, or an armed man on a coward, being more bold then welcome. Thou mayſt fear ſin as the Medes and Perſians the Jews, when the fear of the Jews fell upon them, Eſther 8.17. when the preſence of this fear, is as Chriſts preſence is to the Devils, a torment to thee, Mat. 8.29.

p. 106Nay, thy fear may be only for a fit, like a muſhrom which groweth up in a night, and periſheth the next day. The people when they ſaw Amaſa weltring in his blood in the way, ſtood ſtill; but he being quickly removed, they went on. When thou thinkeſt of others weltring in their ſoul-blood in hell or ſeeſt the judgements of God upon others, thou mayſt be afraid, and ſtand ſtill a little at preſent; but theſe thoughts being ſoon removed, thou mayſt go on in the way of thine own heart.

It is reported of Caſſander that he trembled at the ſight of Alexanders Statue, when Alexander was dead, and Caſſander had gotten poſſeſſion of Macedonia. The regenerate man when he ſeeth with the eye of faith, the curſe of the Law, the wrath of God, the torments of hell, his fleſh trembleth for fear of them, and he is afraid of Gods righteous judgements, though they are all dead to him, he being not under the Law but under grace; but it may be tis the life in them, and their power to hurt thee, which makes thee afraid of them.

Friend, in all theſe paſſions thou mayſt but like a Stage-player in the robes of a Prince, act the part of a Chriſtian, and therfore canſt not thence conclude thy right to the revenues of his place. The whole life of a man unregenerate is but an interlude. Regeneration alone can make a man live in good earneſt.

p. 107Reader, if thou art a civil perſon, a great Profeſſor, enjoyeſt the outward Priviledges of the Goſpel, aboundeſt in Duties and Performances, if God hath given thee gifts and parts, if godly men commend thee, and thou art ſometimes confident of thy own good condition: If thou walkeſt according to thy natural light, and joyneſt with them that fear the Lord: If ſome good affections like a flaſh of lightning, on a ſudden ſurpriſe thee (though moſt of theſe are good) yet do not hence conclude thy undoubted right to ſalvation; for all theſe may conſiſt with unregeneracy, and Chriſt telleth thee That except thou art born again, thou canſt not ſee the Kingdom of God. As the Alchymiſts gold appeareth as good as the true gold, but it will not endure the ſeventh fire, nor comfort the heart as a cordial; both which the true gold will; ſo if all theſe ſhould meet in thee, they would make thee look like a Saint; but beleive it, they will never endure the fire of Scripture (which muſt ſhortly trie thee whether thou art true gold or counterfeit) nor comfort thy ſoul as a cordial when Phyſitians ſhall give over thy body.