SERMON II.

On MATTH. 12. 43, 44, 45.

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

THE last Day I opened the several Parts of this place of Holy Scripture,* in the usual Method I have all along taken in my Exposition of other Parables, which I have already spoken to, according to that small mea∣sure of Light and Knowledg the Lord hath been pleased to be∣stow upon me. There remains one thing further to be done, and that is indeed the chief and most material of all, which is to shew you the sad State of the false and counterfeit Professor, out of whom the Unclean Spirit is said to be gone, but yet is returned again with seven other Spirits more wicked than him∣self. Our Blessed Lord saith,*The last State of that Man is worse than the first. Now in what respect a painted Hypocrite, or one garnished only with common Gifts and Graces of the Spi∣rit, may be said to be in a worse State than the open Prophane, I shall endeavour, God assisting, to demonstrate.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But possibly some may say,* We do not think that our Righteous∣ness justifies us any otherwise than through Christ's Merits.

To which I answer;* 'Tis not throug our personal Righte∣ousness, though joined or coupled with Christ's Merits, that we are justified, but through the personal Righteousness of Christ alone, and the Merits of his Blood received by Faith; 'tis in this way, and only by this way we must be saved if ever we come to Heaven,*Another Foundation can no Man lay. He that believeth not,*shall be damned. Let him be what he will, Righte∣ous or Wicked, 'tis a great Error to think that Christ's Me∣rits make our Services or Performances meritorious: though 〈◊〉 are accepted thereby when they flow from Faith, yet not as the Spring, or procuring Cause of our Justification.

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

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

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

1. I answer;* Some put Faith in the room and place of perfect Obedience to the Law; and that Faith which they speak of they affirm is the sole Act of the Creature: But this certainly is a grand Errour, for it would make our Justification to be still by Works, and so destroy the Nature of God's free Grace: for that which is the Creature's Act, is all one with the Crea∣ture's Work; 'tis but to change one Work of the Creature to another; from an external Work of the Life, to an internal Work of the Heart. For, as Mr. Cary well observes,

'Tis Christ's perfect Righteousness and Obedience only which is put into the room and place of ours, to justify and save us, and his Sufferings take away the Curse which our Disobe∣dience brought upon us.

Faith therefore is only the instru∣mental Cause of our Justification, 'tis only as an Instrument or Way of our receiving and applying the Righteousness of Christ, if it justifies, as a Condition of the New Covenant, (as Works were required under the Old); and as that act or work injoined on our part to be done by us as Antecedent to the benefit of the Promise, that would make our Act or Work the formal Cause of our Justification, and so render the Terms of the New-Covenant much of the same Nature with the Old. Faith is not our Righteousness in it self, as a Work, but in relation to Christ the Object of it, or as an Act of receiving and applying his Righteousness and Merits; as Eating nourish∣eth, though it be the Meat that doth it in this sense.*Him that worketh not, but believeth on him that justifies the ungodly, his Faith is counted for Righteousness. And now whereas the Apostle James speaks of Works justifying, and not Faith only, Jam. 2. 24.

it is easy to be comprehended, and the great Apostle of the Gentiles and he reconciled. Paul speaks of the Cause of our Justification before God, and James of the Signs of our Justi∣fication before Men; or shews how our good Works justify our Faith:*

The one speaks of the Imputation of Righteous∣ness, the other of the Declaration of our Righteousness; or one speaks of the Office of Faith, the other of the Qua∣lity of Faith; the one speaks of the Justification of the Person, the other of the Faith of that Person; the one speaks of Abraham to be justified, the other of Abraham already justified.

Moreover,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Moreover, they are not the same at Home, which they are Abroad; not in Private, what they seem to be in Publick; may be seldom pray, either in their Family, or Closet; or if they do, 'tis with little Zeal, Enlargedness, or Affection to God. There are divers other Marks and Characters of Hypocrites, and of these false Professors, which I must pass by, because I would speak a word or two of Application.

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

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

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

And from the whole we may note,

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

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

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

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

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

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

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

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

Mortality,* or all external Gifts and common Graces, though it may seem to sweep the House, yet is the House empty, and all is but like a vain Shew or Garnish, all Reformation is nothing without Re∣generation