CHAP. I. A Threefold use of Parables; the Text Divided and Explained; the Doctrine Propos'd and Proved by Scripture.

PArables in Scipture are used especially upon a Threefold account: First, Judicially, to blind the eyes of those who wilfully close their eyes against the light, Mark 4.11, 12. Secondly, to Illustrate the Truth to those that are willing to understand, Joh. 3.12. If I have told you earthly things, &c. i. e. Heavenly things [Page 2] illustrated by Earthly Parables and Re­semblances. Thirdly, to blind men at first, that they may see better afterwards; or to make them own their sin and con­demn themselves unawares in a third person, which directly they would not do. Of this sort is Nathan's Parable to David, 2 Sam. 1 [...]. and many of Christ's Parables to the Jewes; two whereof we find in this Chapter. viz. That of the two Sons commanded to work in the Vineyard, vers. 28, 33. and that of the Vineyard let out to the ingrateful Hus­bandmen, vers. 33.42. The Text in hand is the Reddition and Application of the former, wherein our Saviour wresteth from the Priests and Elders (for to them especially the Parable was spoken) a sentence of condemnation a­gainst themselves,Vers. 23. under the resemblance of that Son, who said, I go Sir, but went not. Yea, forceth them to judge the Publicans and sinners (shadowed by the other Son) better and happier then them­selves: having brought them to ac­knowledge the Premises, in the Text he plainly laies down the Conclusion.

The words are an Assertion; in which observe,

• [Page 3]1. The Assertor; Jesus Christ, who was Truth it self.
• 2. The note of Assertion, or Assercra­tion; Verily,
• 3. The Assertion it self; wherein there is observable,
  • 1. A Collation, or comparison be­twixt the Priests and Elders, and the Pub­licans and sinners.
  • 2. A Praelation, or preferring the la­ter before the former.
  • 3. The thing wherein they are pre­ferred, viz. their greater readiness to embrace the Gospel, and to go into the Kingdom of God.— A little for expli­cation.

[Publicans and Harlots] are here Sy­nechdochically put for the worst of sin­ners; for so they were deservedly e­steemed.

Publicans were Officers belonging to the Romans, (though, for the most part, Jews by Nation) not much unlike our Excise-men, or Tole-gatherers; amongst whom, some were, as it were, Farmers, (such I suppose was Zacheus, Luke 19.2.) Others of an inferiour Rank, Col­lectors: both given to Rapine, Oppressi­on, Injustice, Violence, and were the [Page 4] Romans chief instruments to grind the faces of their poor Brethren: hereby contracting upon them the just odium of the Jewish Nation. Hence that suitable counsel of John to them, Luk. 3.13. Ex­act no more then that which is appointed you. Upon this account Zacheus (as a special testimony of his sincere repentance) of­fers a fourfold restitution of any thing got by false accusation, Luk. 19.8. That being the sin of his calling. Yea so wick­ed they were, that in Scripture, Heathen and Publican are equivalent, Mat 18.17. So that when our Saviour would beat the Jews out of their carnal confidences, and high conceits of themselves and their do­ings, he ordinarily compares them with Publicans, shewing them, that they either come up no higher then they, as Matth. 5.46, 47. or, that they fall short of them, as Luke 18.10-14. and this Text. Yea, so wicked were they thought, that it was judg'd a crime in our Saviour to converse with them, Matth. 9.11. and cast upon him, as a grand opprobrium, that he was a friend of Publicans and sinners, Matth. 11.9.

Harlots (their sin is too well known amongst us) Gr. [...] Vendor: [Page 5] properly those, quae corpus habent venale, who prostitute their bodies for money. If you would see their wickedness, read Proverbs 6, and 7. Chapters, and 23, 27, &c. Some think that 27. Chapter to be Allegorical, and that under the sha­dow of an Harlot, is represented the de­ceitful and destructive nature of sin: if so, this sin is exceeding sinful, which (though but one species) yet contains in it the whole nature and properties of its genus; and is, as it were, an Epitome of all sin.

[Kingdom of God] is used in many senses; to pass by other, it is taken some­times for the state of Grace, the Church Militant; sometimes for the state of Glo­ry, or Church Triumphant: here both may be taken in, the one as the Way, the other as the End. So that the plain sense is, Publicans and Harlots, notorious vile sinners, sooner repent, believe, embrace the Gospel, &c. so consequently come to Heaven, then you formal, self-conceited Jews, Priests and Elders.

[Before you] The speech is something improper, (as Beza notes) Improprie hîc dicuntur praeire, quos nemo sequitur. They go before you; i. e. they are saved, and [Page 6] you perish; as appears by comparing this with Matth. 8.11, 12. The children of the Kingdom shall be cast out into outer darkness. They upon Faith and Repen­tance are made happy in glory, while you continuing in unbelief and impenitency fall into eternal perdition.

The words thus opened, take the sense of them in this plain Doctrinal Propositi­on or Conclusion.

Doctr. That the vilest sinners, Publi­cans and Harlots, &c. often believe, repent and are saved, while Pharisaical, self-justi­fying Formalists continue in Ʋnbelief and Impenitency, and so perish eternally.

Proof. Thus you see it was in the course of John's preaching, vers. 31. and thus it fell out in our Saviours preaching. Levi the Publican becomes Matthew the Evangelist, Luke 5.27. with Matth. 10.3. Zacheus the chief of the Publicans, and very rich, becomes a Son of Abra­ham; i. e. a Penitent believer: Luke 19.9. Magdalen the Harlot, is made Mag­dalen the Convert, Luke 7.37.—Nor was it onely so with these two or three; but, Mark 2.15. Many Publicans and [Page 7] sinners followed him, Luke 7.29, 30. The Publicans justified God— But the Pharisees and Lawyers rejected the counsel of God against themselves, &c. Nay, Luke 15.12. Then drew near unto him all the Publicans and Sinners for to hear him, and the Pharisees and Scribes murmured— A­mongst these self-conceited, self-justify­ing Formalists, there was but Ʋnus & alter, one Nicodemus, one Joseph, one Paul; and not many more that I re­member. That question, John 7.48. Have any of the Rulers or of the Pharisees believed on him? implies the rarity of such mens coming in. So that as it is said of Ministers, Quis unquam vidit Cl [...]ricum paenitentem; (though I hope such are no black Swans in this age) so it might have been said in that age, Quis unquam vidit Pharisaeum paenitentem? Who ever saw a Pharisee, a Scribe, a Ruler, a Lawyer repenting? Nor was it otherwise in the Apostles time; (the immediate Succes­sors of Christ) you will find through­out the History of the Acts, that the formal Jews were the greatest contem­ners of the Apostles Doctrine, and the most deadly inveterate haters and perse­cutors of their persons; while whole [Page 8] Cities and Countries of the prophane Idolatrous Gentiles, readily embrace, steadfastly believe, and cordially obey their Gospel. Take a few instances a­mong many, Acts 8.5.— Philip hath incredible success in Samaria, the Gos­pel is received there with great joy, v. 8. which the Jews had driven away from them by a great persecution, vers. 1. So Acts 13.45. The Jews seeing the mul­titudes, are filled with envy—contradict, blaspheme; but vers. 48. The Gentiles are glad, and glorifie the word of the Lord, and as many as were ordained to eternal life, be­lieved; whereas the Jews, v. 50. do, Omnem moverê lapidem, stir up the devout and honorable women, and the chief men of the City, and raised persecution against Paul and Barnabas, and expelled them out of their Coasts. Go to the 14 Chapter, at Iconium a great multitude both of Jews and Greeks beleeved, v. 1. But then, v. 2. the unbelieving Jews stirred up the Gentiles, &c. — At Lystra, the Idola­trous people mistaking the Apostles, for their supposed Heathenish Deities, are scarce restrained from doing sacrifice unto them. Here was a wide door open­ed, and might in all probability have [Page 9] proved more effectual, had not the inve­terate enemies of the Gospel, the carnal Jews, stopt the passage by enraging the people against the Apostles, as you may see, v. 19. Go on to the 17. Chapter, v. 1.5.— You find the Apostles succes­fully preaching the Gospel at Thessaloni­ca, a great multitude of devout Greeks believing, and of the chief women not a few, v. 4. But v. 5. the Jews their old ad­versaries oppose, &c. The like success they had at Berea, v. 10, 11, 12. and the same opposers, v. 13. At Corinth, Acts 18.8. with 12, 13. At Rome, though few of the Jews believed, Acts 28.23.— to the end; yet the seed which Paul cast there, sprung up into a flourishing Gen­tile-Church, whose Faith was spoken of throughout the whole World, Rom. 1.8. 'Tis needless to heap up instances of this nature, they being common and ob­vious to any that observe them. Thus you see that de facto it was so; (and the case is not much alter'd now) that it was much more ordinary and frequent, to see a penitent Publican or Harlot, or the like gross Sinner, then to see a proud, self-justifying Pharisee, or Formalist, repent­ing and embracing Christ.

CHAP. II. A first sort of Reasons, (viz. What may move God to call the Prophane, rather then the Formalists) Negatively, and Positively.

NOw it will be well worthy of our pains, to enquire into the Reason of this evident Truth; and those may be two wayes considered.

1. Quoad Deum, in reference to God, what may move God rather to call Pub­licans and Harlots, &c. then Self-con­ceited Formalists?

2. Quoad media salutis, in reference to the means of Salvation: Why the Preaching of the Gospel should more frequently and kindly operate upon Publicans and Harlots, (seemingly the most uncapable subjects) then upon Morally Righteous, and seemingly holy persons; who may seem more then half­hew'd and squared, even ready to be lai'd into the building of the Church?

Concerning the first sort of Reasons, it is not alwaies safe, I confess, to enquire into the secrets of the Almighty; I shall therefore endeavour according to the [Page 11] Apostles Rule, Rom. 12.3. [...]; To be wise unto sobriety: Nor shall I enter any further into this Laby­rinth then I am guided by the thread of Scripture; something I shall hint nega­tively, and something affirmatively.

I. Negatively: And first, It is not from any want of Power in God to make the means of Grace effectual to the Con­version of one as well as another, Gen. 18.14. Is any thing too hard for the Lord? Suppose the Conversion of a Formalist a work of more difficulty then of a Profane Sinner; yet to Infinite Po­wer all things are alike feisable; to Infi­nite Wisdom all misteries alike discerna­ble, to Infinite Mercy all Sins alike Par­donable.

Nor, Secondly, is it to to be supposed, that there is more of merit in the one, then in the other, to induce God to call the one, and pass by the other: Nay, if this might carry it, we should rather i­magine that the moral, formal person should be called, and the profane cast off: The former being (at least in appear­ance) like Stone or Timber, almost pre­pared for the Building; the other like [Page 12] crooked, knotty Timber▪ or rugged Stones, which require abundance of pains in hewing and squaring, before they can be fitted for God's use: so that if merit, or that congruous, praevious disposition which the Papists dream of, were any inducement to move God; then it's like­ly the Formalist, and civilly righteous Person, should be the first in God's Eye; But the Truth is, God orders it other­wise, that it may appear, That it is not in him that willeth, nor in him that run­neth, &c.

Rom. 9.10And then, Thirdly, Least of all is it to be imagined, that God calleth the Publi­can, Harlot, or other Profane Sinner, as having any greater delight in them as such: No surely, sin is the sole object of God's hatred; Hab. 1.13. He is of purer eyes then to behold iniquity. And for Pub­licans and Harlots, whom doth God more abhor? Jam. 5.1-5. Oppression, and grinding the Faces of the Poor (which was the Publicans sin) cries in Gods Ears. And Habbak. 2.11, 12. The Stone shall cry out of the Wall, &c. and for Harlots, see Heb. 13.4. Whoremongers and Adul­terers God will judg; Far be it from us, to think that God therefore calleth such, [Page 13] because he takes complacency in them as such: No, when they are called, they must come home by weeping Cross; they must cleanse their hands, and puri­fie their hearts, before they can have a­ny Communion with the unspotted Ma­jesty of Heaven. This Negatively.

2. Affirmatively, to make it evident to all the World, that he is no respecter of persons; that there is nothing out of himself, which is the least inducement to him to call one, or reject another. Parti­cularly:

1. To depress Man's Merit, 1 Cor. 1.26-30. Not many wise men after the flesh, &c. are called; but God hath chosen the foolish things of the World to confound the wise, &c. And why so? The reason is rendred, v. 29. That no flesh should glory in his presence. God's design is, to exclude man's boasting, Rom 3.27. Eph. 2.9. And what more effectual way to do it then this?

2. To exalt his own Mercy, (a necessa­ry consequent of the former) Man's Me­rit, and God's Mercy being like a pair of Scales or Buckets, as the one rises, the other falls. This you see, Jer. 9.23. Rom. 9.15. Eph. 2.7. When those are called, [Page 14] justified, sanctified and saved, who were the vilest and basest of men, the greatest of sinners; and in the mean while, others of high Parts, moral Accomplishments, of much seeming Sanctity, rejected. Oh, what admiring thoughts must such needs have to all eternity, of the freeness of God's Mercy! See 1 Tim. 1.12,-16. This will fill their mouths with the High Praises of the most High God, and make them strive to raise their hearts to the highest pitch of Thankfulness. Thus much for the Reasons respecting God.

CHAP. III. A second sort of Reasons (viz. Why the Word sooner works on the Prophane, then the Formalist) in general.

2. BUt that which more concerns us to enquire into, is, Why the means of Salvation hath an easier in­fluence upon, and finds readier accep­tance with the Publican and Harlot, &c. then with the Formalist and hypocritical Professor? For since God ordinarily works by means, and that means ordina­rily hath more or less operation, accord­ing [Page 15] to the greater capacity, or incapaci­ty of the subject it meets with; why should not the Word rather find enter­tainment into the hearts of the Moral For­mal person, then the Prophane Sinner?

In general take this account of it; There are more obstructions and impe­diments lye in the way of the Gospel, to hinder its work upon the Formalist, then upon the Prophane: though in respect of God's absolute power it is alike easie; yet in respect of his ordinary way of working, it is more difficult to convert the former than the later: And these Obstructions, are either, 1. Ab intrâ: or, 2. Ab extrâ.

Sect. 1. Inward Impediments of the words effect upon the Formalist, viz. such as are in himself.

1. Ab intrâ. There are many things in the Formalist himself to hinder his Conversion, which are not found in the Prophane.

Reason 1. It is much more difficult to convince a Formalist of Sin, (which is a necessary Anticedent to Conversion) then a Prophane person; and this I make out by a twofold consideration.

1. It is evident that man, every man, is [Page 16] naturally averse to Conviction: Like an old Thief, that will stand it out as long as he can, will justifie himself, and plead, Not guilty. Sin and Shifting came into the world together. Adam laies the fault upon his Wife, she upon the Ser­pent, Gen. 3.11, 12, 13. Thus the Jews deal with God, they put him to prove, Jer. 2.23, 29, 35. and stand upon their own justification. So often in Malachi, Chap. 1.7. and 2.13, 14, 17. and 3.7, 8, 13. Wherein have we polluted thee? And wherein have we robbed thee? And what have we spoken so much against thee? They will not own their sin and shame. Man is loath to see and own his fault; 'tis death to him to be found guilty; as Job 24.15, 17. The eye of the Adulterer waiteth for the twilight,— If one know them, they are in the terrors of the shadow of death: till we deal with them, as Tamar with her Father in Law, Judah, Gen. 38.25. Produce the Signet Bracelets and Staff; undeniable testimonies of their guilt, Sinners will not be convinced. How will they deny, elude, excuse, ex­tenuate, and as Michol, lay an Image in the Bed that David may escape? cloak their sin with the name of vertue, that [Page 17] the Hue and Cry of the Word may not find it out? A Fig-leaf rather then no­thing shall cover their nakedness. 'Tis discernable in the best, David owns not his sin, till it be directly charg'd upon him, Thou art the man, 2 Sam. 12.7. Asa (though a good man, 2 Chr. 4.2.) is wroth with the Seer,2 Ch. 16.1 [...]. puts him in a prison-house, and is in a rage with him, because of his plain and home reproof. Man, like a stout enemy, will not yield so long as he hath any Fortress to fly to. And then

2. The Formalist hath more shifts and evasions, then the prophane Sinner; he hath more to say for himself, more excu­ses and pretences to cloak his sin withal: as some wild Beasts have many Bur­rows, or Shelters to fly to when pursu­ed; Achan confesses not, till his very person be taken. Though the Tribe be taken, yet possibly the Lot may fall upon another Family; the Family is taken, but perhaps his Houshold may escape; his Houshold is taken, yet it may be the Lot may light upon some other person; while there is any hope, Achan yields not. Thus it is with the Formalist, many things lie betwixt him and the Word; he [Page 18] hath a very thick covering; whereas the prophane person lies more open and na­ked before the Word. Some of these shifts I shall mention, to which it will be easie to add many more.

1. The Letter of the Law justies him in a great measure, whereas it condemns the profane person: He looks upon the bare letter and shell of the Law, and is ready to say as he Mat. 19.20. All these things have I observed from my youth: Thus the Jews, Rom. 2.17. Thou art called a Jew, and [...], restest in or upon the Law: and v. 23. Thou ma­kest thy boast of the Law, (i.e.) as being an exact observer of it, and so expecting to be justified by it. So it was with Paul, while a Pharisee, Phil. 2.6. as touching the righteousness of the Law, [...], blameless, without fault, no just charge or complaint could be brought against him, 1 Tim. 1.9, 10, 11. The Law is not made for (the condemnation of) the Righteous, but for the Lawless and Dis­obedient; for the Ungodly, and Sinners; for unholy, and Profane; for Murderers of Fathers, and Murderers of Mothers; for Man-slayers, &c. The Formalist as­sumes, But I am no such person, and [Page 19] therefore concludes, that the Law con­demns him not. 'Tis true, in Thesi, men will easily acknowledg that the Law is comprehensive, that more is included in it then is expressed; But bring it down ad Hypothesin, to their particular cases and sins, and then they will scarce ac­knowledg any thing a Duty but what is expresly commanded; or a Sin, but what is expresly forbidden. The Jews had a Proverbial Speech, That upon every a­pex or tittle of Scripture did hang a mountain of sense; yet in point of pra­ctice, or conviction, or confession of sin, little or nothing is owned as a duty or sin, but what hath the express injun­ction or inhibition of the Word: See it in the example of the self-justifying Pha­risee, Luke 18.11. He mentions no sins but such as the very letter of the Law condemns; Extortioners Unjust, Adul­terers, &c. as if, because he was none of those grosser sinners, therefore he was no sinner at all. 'Tis evident also by that narrow gloss which the Jewish Rab­bies had put upon several of the Com­mandments, refelled by our Saviour, Matth. 5.21. And thus it is with a formal Professor of the Gospel; and because he [Page 20] finds not himself guilty of those grosser sins condemned by the letter of the Law, and light of Nature, he declines the con­vincing, humbling power of the Word, and shrowds himself from it under this shelter, whereas the Profane Person, the Common Drunkard, Adulterer, Swea­rer, &c. lies naked before the very letter of the Law, and every blow is upon the bare.

2. As the Letter of the Law, so natu­ral Conscience acquits him, and speaks peace to him. 'Tis dim-sighted, and, till illightned by the Spirit of God, takes no notice of motes, smaller sins: and with­al it is (while natural) corrupt and par­tial; justifying, when it should con­demn. 'Tis like an ignorant and unjust Judg, who either, through blindness can­not, or bribery will not, take cogni­zance of the Malefactors crime. Now this is requisite in order to conviction of sin, that Conscience see and own, and charge it upon the sinner. 'Tis not all the witness from without, that will con­vince a man, till Conscience do [...], join its Testimony, and charge the crime home upon the man. Consci­ence, whether its Testimony be true, [Page 21] or false, is Mutus Ahaeneus, a Brazen­wall to fence off Conviction: What will a man care though all the World accuse him, while Conscience acquits him? And thus it is with a Formalist, his Conscience is an easie Judg, like that Steward, Luk. 16.6. willing to take up with duty to the halves, Fifty for an hundred; and not finding him guilty of grosser sins, passeth a sentence of Absolution upon him; and being thus fortified, he can easily outface the word of Ministers, and withstand all attempts made upon him for his Convi­ction. Now with gross sinners it is o­therwise; even natural Conscience bears witness against him; even Heathen's Con­sciences accuse for sins against the light of Nature, and those impressions of the Law of God which remain upon their hearts: See Rom. 2.14, 15. Natural Con­science takes little notice of Habits, but when they break out into gross Acts, as Murther, Adultery, &c. here, it cannot be altogether silent. Most profane Sin­ners are (as 'tis said of a convinced He­retick, Tit. 3.11.) [...], self­condemned persons, and therefore it is ordinarily much more easie to convince them of a sin, when we have the advan­tage [Page 22] of a witness in their bosoms to join with us: 'Tis the proper office of Con­science to witness with, or against a man, to acquit, or condemn him (in subor­dination to God's Word:) But having in a great measure, lost both its know­ledg and honesty (the two essential re­quisites in a Judg) by the fall, it will not accuse, except the crime be palpable and undeniable, unless the sin carry a dreadful aspect, and have disobedience written in the very forehead of it; Till the beams of the Sun of Righteousness be darted in, the Formalist's motes lie undiscover­ed, and his blind and partial Conscience gives an absolving Verdict.

3. Another shrowd or shelter, under which the Formalist lurks, and by which he declines the convincing power of the Word, is the secrecy of his sins: He thinks he dances in a Net, and acts un­seen. So that though the Arrow of the Word be directed to his Breast and hits his sin, yet he perswades himself it was not intended; though Conscience some­times owns the sin, being struck at by the Word, and begins to charge it upon him, yet he soon stops its mouth, by per­swading himself, that the Minister did but [Page 23] accidentally light upon it, that it was in­tended against some other person: whereas the prophane person, being con­scious of the notoriousness of his sins, and that they are such as are obvious to the worlds eye, he is ready to think that every word is directed to him; and therefore more apt to apply it. The Formalist, though conscious of a sin re­proved, yet is ready to think, who ima­gines that I am guilty of such a sin? I pass for a godly man, a sincere Christian, in the opinion of good men; my Mini­ster, I know, judges better, and hath o­ther thoughts of me; and thus he waves the Charge. A stout Thief will stand upon his own justification, and outface the Judg, when he knows the Act was so secret that there can be no Testimony produced; thus it is with a Formalist, whose sins for the most part, are Chamber-sins, Closet-sins, such as are out of mens cognizance. The notoriousness of a sin, is many times a help to conviction. It's an easier matter to make a Malefactor own, and confess that crime, whereof he knows an hundred Witnesses may be pro­duced, then of that which he presumes is known to none but himself. I may use [Page 24] that (at least ellusively) to this purpose, 1 Cor. 14.24. If one come in that be­lieveth not, or is unlearned, he is convinc'd of all, he is judg'd of all: So the notori­ously prophane person, when his drunk­enness, uncleanness, swearing, &c. are spoke to, he is ready to think, this is in­tended against me, and that every one in the Congregation, will interpret it as spoken to him; and though it is true, that sometimes this heightens his hatred a­gainst the Word and Minister, yet if God set in with it, it hath a contrary opera­tion, viz. to edge the Word, and faci­litate conviction.

4. (VVhich is of affinity to all the o­ther) The smallness of his sin, is another shelter; they are not aggravated by those bloody and heightning circumstances, as the sins of others. He baptizeth them with the name of slips, infirmities, sins of dayly incursion, unavoidable weaknesses, spots of God's own Children, such as are incident and common to the best of men; nothing befalls him, in this, but what is ordinary; yea, he compares his sins with those of the godly, recorded in Scripture; Abraham's Lying; Noah's Drunkenness; Lot's Incest; David's [Page 25] Murther and Adultery; Peter's Denying and Forswearing his Master, &c. And finding his sins to fall very much short, in point of guilt and scandal, he not only concludes his condition good and safe, but applauds himself as a Christian of a high form, and great attainments. Now while a man judges thus of himself, it is impossible to fasten any humbling con­viction upon him. 'Tis necessary, in order to conviction, that a man not only see sin, but see its sinfulness, hainousness, and aggravated by its circumstances, till a man say, as David, Psalm 25.11. Pardon my sin, for it is great; till with Paul, he apprehend it, [...], Rom, 7.13. Out of measure sinful; till he look upon himself as the chief of sinners, he will not be to pur­pose convinced, or humbled. Then will he cry out with Paul, Rom. 7.14. I am carnal, sold under sin. 'Tis sin, clothed with exaggerated circumstances of Guilt, Scandal, Rebellion, Atheism, Contempt of God, &c. that awakens the Consci­ence, and fastens the Dart of conviction in the heart of a sinner. I acknowledg indeed, that the same light is requisite to discover the hainousness of a prophane [Page 26] persons sin, and the Arrow must be shot with the same Hand, out of the same Bow, that pricks and pierces his heart, (for we see, that even those grosser sins of drunk­enness, adultery, &c. are by many counted venial infirmities, tricks of youth, &c.) yet if we consider the means, whereby God ordinarily works on men, it will appear, that where sins are greater, more palpable, more directly against the express Letter of the word, it is an easier thing to bring the sinner to acknowledg­ment and conviction; since, in such cases, the Law and Conscience will bear wit­ness against the sinner. That sin, the very act and matter whereof is expresly condemned by the word, is more easily set home upon a man, then when onely some circumstance makes it to be a sin: Yet on the other hand, I acknowledg, that the smallest sin, aggravated upon the con­science by the Spirit of God, (whose work it is to convince of sin, John 16.8.) will appear exceeding sinful.Bolton's Soul-ex­altation, p. 118. Augustines robbing an Orchard, when a Youth, was afterwards a sin very hainous in his eyes, when he considered it in its circumstan­ces; and he aggravates it upon himself, by considering that it was against the [Page 27] very light of Nature; that he did it with a full propensity of will; not for want, but wantonness, having better fruit of his own; not so much out of love to the Fruit, as out of love to Sin; that he joyned himself with wicked company, did it at Midnight, having spent the time before in Luxury and Vanity; that they carried away great Burdens; when they came home, they had no such desire to eat them, but cast them to the Swine. Upon these and the like considerations, he breaks out into a passionate indignation against himself, and exclamation, to God; Behold my heart, O my God, behold my heart, which thou hast pitied in the lowest Hell. Thus a small sin, seen in Gods light, appears odious and exceeding hai­nous: Even those, Motus primo primi, (as the Schools call them) the suddain and indeliberate suggestions of sin, not coming up to consent, or action, have been mat­ter of strong conviction and deep humili­ation to some souls; yea and have more affected them, then the grossest acts, and greatest exorbitancies: Yet if we look at God's ordinary way of working, which is by the VVord and Conscience, it will be easie to conceive, that a Pro­phane [Page 28] scandalous sinner, is in a nearer capacity of conviction; then he whose sins are but as Motes to the others Beams, as Mole-hills to the others Moun­tains.

5. The last refuge I shall mention, is the seeming Graces he hath, and the Du­ties he doth. Many good things are found in him, and proceed from him; these he ballanceth with his sins, and find­ing his Sins small, his Graces (as he supposes) strong and vigorous, his Per­formances many and excellent, he con­cludes well of himself; and under this thick Covering, he shrouds himself from the power of the VVord; behind this Bulwark he secures himself from the Gun-shot of Conviction. Thus the Pha­risee, Luke 18.11, 12. I am not as other men are, Extortioners, Ʋnjust, Adulterers, nor even as this Publican: Here you see he looks upon himself, as free from great enormities; then v. 12. I Fast twice in the week, I give tythes of all that I possess: Here's his more then ordinary piety towards God; he is twice a week in a duty of an extraordinary nature; and here's his more then common equity to­ward man; he payes Tythes of all, even [Page 29] those things which the Law had lest doubtful. Oh what magnifying and self-applauding thoughts may we imagine him to have! How hardly could a man have fastned any humbling, convincing word upon him? Thus it is with the Formalist, he looks upon his Zeal, Meek­ness, Love to God, and other like Graces; (for so they appear to him, though indeed but common at best) then considers his Piety towards God, in his constancy in ordinary, and frequency in extraordinary Duties; his Equity and Mercy towards man; his Sobriety to­wards himself; and finding himself, Rich,Rev. 3.17. and Full, and encreased with Goods, he thinks highly of himself, and admires himself, as much above the pitch of ordi­nary Christians. Now being thus lifted up, it's no easie matter to bring him down; charge him with any sin, he will weigh it down with many good duties: His course and the tenour of his life is for God and Holiness, and those sins are but such slips as the best are guilty of, in their journeying towards the heavenly Canaan Now with the Prophane per­son 'tis otherwise, he hath no such Asy­lum; you take him Naked, and so the [Page 30] Dart will more easily hit, and pierce deeper. Thus you see the Formalist hath more Evasions, Refuges, Fortificati­ons against conviction, then the Pro­phane, and consequently more difficult to convince him.

Reason 2. As it is harder to convince him of sin, so to beat him out of Self; which yet must be done, or else a man is no true Convett; Self-denyal, is the first Lesson we are taught in Christ's School; 'tis the A, B, C, of Christian Re­ligion, and especially in point of justifica­tion, to disclaim our own Righteousness, and cast our selves, venture our hopes upon Christ and his Righteousness, is the very [...] of a Christian, and that which gives him, both the Name and thing. This is Paul's frame, Phil. 3.7, 11. he quits all for Christ. Now its no easie matter to bring a man to this; but especially the Formalist is hardly per­swaded to it. He that thinks he hath something, yea enough of his own, will not easily be perswaded to go a Begging to anothers Door. Man is a proud creature, and loath to be beholding to any, till meer necessity force him: A Prodigal that hath wasted his Patrimony, [Page 31] and rioted away his estate, yet would fain appear as good a Man as his Father, and maintain the Garb and Custom of his An­cestors; while he hath any thing left, he will not let his povertie appear: Thus we; Our first Parents had a Stock of Righteousness, though they prodigally spent it, and beggard themselves and all their posterity; yet we are loath to go a begging, till necessity wear out shame, and whip us out of our pride. Now the Formalist conceits, he hath a stock with­in himself to live upon; he can spin a VVeb out of his own Bowels to cover himself withal; and if he have but a Rag of his own, he values it above Silks of anothers giving; Home-spun cloath is better then the costliest cloath of Gold or Slver, of anothers providing. This is the great Impediment to a Formalist's conversion; how hard is it to perswade him, that his seeming something, is really nothing! 'Tis not the Precellency of Christs Righteousness to ours, but a sense of our absolute need of his Righte­ousness, that drives to Christ. There is a more direct opposition betwixt Self and Christ, then betwixt sin and Christ; for sin doth (at least accidentally) drive us [Page 32] unto Christ, but Self doth altogether draw us from Crist, Rom. 10.3. Going about to establish their own righteousness, they have not submitted to the righteousness of God: Setting up Self, is the pulling down of Christ. He is nothing to that man, that is any thing to himself; flesh and blood taught not Paul that Lesson, Phil. 3.7,-11. As many Prayers, Fast­ings, Alms-deeds, good VVorks, or seeming Graces, as the Formalist hath, so many Bulwarks against conviction, and Arguments to disswade him from a close with Christ. Now the Prophane person is an absolute Bankrupt, an arrant Beg­gar, one that hath not so much as Husks of Duty (that I may allude to it) to fill his Belly, or satisfie his conscience. He will be ready to cry out with the Publi­can, Lord be merciful to me a sinner, Luke 18.13. while the Formalist (Pharisee­like) is at his, God I thank thee, &c. I fast, I pay Tythes. I, and I still; Self is mag­nified in all. Now is it not easier to per­swade a Beggar to ask an Alms, then one that is Rich, encreased with goods, and needs nothing? He that is stark naked, will sooner be perswaded to put on cloaths of anothers Free-gift, then he that [Page 33] is cloathed, and warm to his own appre­hension.

Reason 3. As the Formalist is more hardly beaten out of self, so he is more difficultly perswaded of his unregenerate estate, then the profane Person. He that thinks his estate good enough already, will not easily be perswaded to change it: It's one step to Conversion, to see our selves unconverted; to Happiness, to see our selves miserable. 'Tis Seneca's expression, Ideo mutari nolumus quia nos optimos esse credimus; The great reason of our persisting in our present condition, is, because we conceit it good and hap­py. This conceit damps all. While men think their Prison a Palace, they will not come out of it. Hereticks are confidently perswaded they are in the right, and therefore their ears are stopt against means of reducement. True, the profanest think thus of themselves, but they have no ground, and therefore are sooner beaten out of this hold; but the Formalist hath much to say for himself, can produce many evidences, whereby he deceives himself and others. What Gra­ces are peculiar to a Christian which he hath not in appearance, and in his own [Page 34] apprehension? He loves God, Christ, the Word, Ordinances, the Brethren, yea, his Enemies; he hath Faith, Pati­ence, Zeal, &c. yea, he can remember the time when it was otherwise with him; he experienceth a real change in him­self; he hates where he loved, and loves where he hated. Now here is a double work to do; we must first raze those false foundations, walls as high as Heaven; confute his reasonings and arguments, which he produceth to prove his Con­version, before we can fasten any thing upon him to draw him to Christ; and how hardly this will be done, is easie to imagine: Will a man be easily perswaded to pull all down, and begin upon a new Foundation, when he hath brought it to the finishing? Will one that is at his journeys end, be drawn to begin it again? Can you prevail with a man that thinks himself at Heavens door, to return again by the gates of Hell? He that feels him­self well, and is, to his own apprehensi­on, strong and healthful, finds a univer­sal Eucrasie; head and stomack, and each other part in its due temperament, will be hardly perswaded that a mortal dis­ease hath seised upon him, or to take [Page 35] Physick as one lying at the point of death. Men are not easily perswaded out of an opinion of the goodness of their condition, when they seem to have taken it upon warrantable grounds.

Men are easily perswaded to believe that which they would have to be; and as hardly disswaded from believing it. Now a profane person hath no such evidences to produce: To convince him of his un­regenerate condition, we need go no further but to his life and actions, the ve­ry tenour whereof speaks him wicked: But to convince the Formalist, it is ne­cessary to dive into his heart, to disco­ver his principles, ends, and intentions; and this is no easie matter; the heart is so full of windings, that neither we, nor himself can discover it: It is a grand cheat, 'twil pretend fair for God, Christ, and Holiness: David suspects his own heart, and therefore puts it under God's search, Psal. 139.21—end. Thus we have discovered some of those inward impediments which render the Conver­sion of a Formalist more difficult, then of a Profane person: We come now to those Ab extra; such hinderances as are [Page 36] without him, from others; and these I shall reduce to two heads, (omitting o­thers) viz. either 1. From Ministers; or, 2. From People, especially the Godly.

Sect. 2. Outward Impediments of the Words effect upon the Formalist, viz. such as proceed from others.

Reason, 1 Something may be found in Ministers, which renders the Conversi­on of a Formalist very difficult, viz. Their want of skill and industry this way; God having appointed them as In­struments in this work, and the effect be­ing more hardly or easily producible, not onely according to the skill of the Prin­cipal Agent, but the aptitude or mep­titude of the Instrument he useth: Hence it follows, that the work miscarries, through their ill-management of it. 'Tis true, in reference to God's absolute Po­wer, it matters not what the Instrument be; Clay and Spittle shall open blind eyes; The blowing of Ram's-horns shall be more prevalent then Iron-rams, to dismantle a City; A Playster of Figs shall cure a Boyl, or Plague-sore, if God please: Nor is it less true, that the word is in its kind, a powerful weapon [Page 37] to batter Fortifications, to level towring Imaginations, 2 Cor. 10.4, 5. That it is sharper then a Two-edged sword, pier­cing to the dividing asunder of Soul and Spirit— [...] a critical Judg of the hearts, thoughts, intentions, Heb. 4.12. But yet it cuts according as it is managed and weilded; A Scanderbeg's arm can do wonders with an ordinary Sword; (though I would be loth to ascribe so much to the Ministers skill and industry as that instance may intimate, nor is it always according to a Ministers ability or conscientiousness:) yet where there is a manifest defect of parts or piety, skill or industry, the work is less succesfull. Now in nothing are the generality of God's Messengers more deficient, then in this Divine skill, to unfold the mysteri­ous Labyrinths of the heart of man; to uncase an Hypocrite, anatomize a For­malist, to get within men, and discover those Depths of Satan that are in their hearts: This, though the highest Learn­ing, and most necessary for a Minister, is least studied: The Eagle-ey'd School­men were but Bats and Owles in this kind of Learning: We alas! are more apt to [Page 38] spend our time and pains in high Specu­lations, curious Disquisitions, questions more tending to strife, then the edifica­tion of the hearer; then in this necessa­ry, very necessary study of unmasking the Formalist, and cutting the Thred be­twixt the Hypocrite and the sincere Christian. It was Mr. Dod's expression, that most Ministers of England shot over the heads of their Auditors; sure I am, too many shoot short of their hearts. This proceeds partly from our unac­quaintance with our own hearts; partly, from our not studying the spirituality of Religion: Alas do we not draw men out of Profaneness into Formality, and there leave them? If we bring them up to a Form of Prayer, Hearing, Family-performances, do we not think the work done? We are too like some curious Carvers and Painters, that carve the I­mage, draw the Lineaments, and lay the Colours of Christianity upon them, but do not labour to beget in them the life of Christians: We do not tell them as Mark 10.21. One thing is yet lacking: that power must be added to the for­mer, as the Soul to the Body. Oh that it might not be justly charged upon us, [Page 39] that we are content to see the image of Christianity drawn upon our people! Besides, it may partly proceed from hence, that the greatest part of our Congregations consisting of prophane ones, we bend our Studies and Dis­courses mainly against them, and by de­livering things too generally, and indi­stinctly, we strengthen the hands of the Formalist and Hypocrite. Add to all this, (which is, and ought to be for a la­mentation) we lead our people no higher then a form by our example: 'Tis our too much formality in our lives, that teaches it our people; if they saw more of the power of godliness in us, our preaching would have more power to be­get real godliness in them.

Reason 2. Something lies upon the generallity of Christians, especially the godly, which renders the conversion of a Formalist very difficult.

As 1. The godly, not being able to discern them, (or if they discern them, having no warrant to separate from them) do give them the right hand of fellowship, admit them into their most in­timate Society, lay them in their Bosoms, and they are reputed amongst the best [Page 40] of Christians. This mightily confirms them in their good opinion of themselves, and becomes an occasion of hardning them against conviction. They abuse this indulgence of the godly into their own obduration, and to the heightning of their security. I speak not this, as blame­ing the godly for admitting them (for Tares, though not Briars and Thorns, must grow amongst the Wheat till Harvest) but to shew, what bad use the hypocrite makes of the good esteem he hath with the godly: Though perhaps, sincere Christians may justly deserve to be blamed, for want of plain dealing with such, whom they have just cause to sus­pect of formality, or hypocrisie. Well, this, (as I said) hardens the Formalist in his self-conceit, and sets him at a further distance to conversion. Under this shel­ter Judas lay secure, and presumed that his condition was as good as the rest of the Apostles. A Formalist carries so smoothly, that the truly godly, (who are alwaies self-suspicious) are more apt to suspect themselves, then those with whom they converse. Now the godly (on the other hand) are shie of the company of prophane persons, knowing they have [Page 41] express commands, to avoid unnecessary converse with such, as, 1 Cor. 5.11. 2 Cor. 6.17. and this sometimes, (through God's setting it upon their hearts) becomes an occasion of putting them upon a more serious consideration of their condition; even, a Cain fears and abhors the thought of being an Out­cast; those Censures of Suspension and Excommunication, appointed by God himself, work by way of shame and dis­grace. But,

3. There is so little liveliness in the best of Christians, that the Formalist con­cludes himself as good as the best, and so rests in his present condition. Where there is something of the power of godli­ness, yet there is too much of meer form; and this encourages others to rest alto­gether in a form. VVhere there is some life, there is too little liveliness; the best do not to the life hold forth the word of life, Col. 2.16. There is something in the lives of Christians, to convince and condemn the Prophane; they see their swearing, drunkenness, Sabbath-break­ing, &c. condemned in the practise of Christians, shunning and abhorring those sins; but they do not so live, as to con­demn [Page 42] the Formality of those amongst them: There is not that warmth in their discourses and duties, that vigour in their affections and actions, that may quicken and heat others. Men are apt to make a stand at others deadness, as the people did at the dead body of Amasa, 2 Sam. 20.12.

'Tis storied of Janias, before his Con­version, that meeting once with a Coun­trey-man, as he was in a journey, and fall­ing into discourse with him about divers points in Religion, he observed the plain Fellow, to talk so experimentally, with so much heartiness and affection, as made him first begin to think, that there was something more in those Truths, then his Notional-humane Learning had yet dis­covered; which occasioned his more serious inquiry into them, and afterward his Conversion. Liveliness, and affecti­onateness in Christians, is a singular Spur to incite others; but alas! how rare is it? This wanting in the best, doth strengthen the hands of the Formalist, and beget in him a conceit, that he is as good as the best. Thus we have laid down some of those impediments, (both in himself, and from others) which lye [Page 43] in the way of a Formalist's Conversion, and render it more difficult, then of the Prophane.

CHAP. IV. Misaplication prevented.

BEfore I come to Application, it will be requisite to say something for the preventing of m sapplication. Some may possibly hence draw this Conclusion, That the next way to onversion, is to turn Prophane; that to lay aside Prayer, Hearing &c. and to become a Swearer, Adulterer, &c. is the best way to become a Saint; an inference much like that, Rom. 3.8. Let us do evil that good may come; and Rom. 6.1. [...] 1 Tim. 5.8. Let us continue in sin, that grace may abound. But let such * perverse Disputers know,

1. Though the word hath, many times, an easier influence upon the Prophane, then the Formal [...]; yet this makes no­thing for the comfort of Prophane per­sons, so continuing, though many such are converted and saved; What is this to him that lives and dies unconverted? 'Tis as if one sick of a Feaver, refusing [Page 44] the Physician's help, feeding and nourish­ing his Disease, should comfort himself in this, That his condition is better then one that is sick of the Plague, because many are by Physick cured of the one, few or none of the other; when the one as well as the other, is Mortal without the Physician's help. Though many Pro­phane Wretches are saved upon their Faith and Repentance, what comfort is it to thee that continuest Prophane, with­out Faith or Repentance? If Zacheus the Publican, Magdalen the Harlot, Paul the Persecutor, are converted and saved, canst thou, who art an impenitent Op­pressor, Harlot, Persecutor, &c. promise Salvation to thy self? They are saved, not because they were such, but because they Repent.

2. Though prophane persons are more frequently converted, then Formalists, yet prophaneness is no cause of their Con­version. If you suppose so, you admit a Falacy, Non causae, pro causâ; assigning that the cause, which indeed is not: Many, being Prophane, are converted, but not because they are Ptophane; they are converted from, not for their Pro­phaneness. At most, it hath but an accidental [Page 45] causality; as an enemy intending to kill you, may accidentally let out the cor­ruption, and so intending to be your Murderer, may unwittingly, and contra­ry to his intention, prove your Phy­sician; But that Prophaneness can have no proper causative influence into your conversion, will thus appear: If so, it must be supposed, either, 1. To move God to call you; or, 2. To dispose, and incline you to conversion: but to imagine either of these, is very foolish and irrational.

For the first, you must know, That no­thing out of God himself can be an in­ducement to him, to call, or convert any; God's Eternal Decree, which is the pro­per Efflux of his own Will, and of his Free-Grace, is his onely Motive in this; See Rom. 8.29, 30. Ephes. 1.3, 4, 5, 6, 11. 2 Tim. 1.9. 'Tis not the good works of any fore-seen, that move God to call them, (they being effects, not causes of conversion) much less then their evil works: what can be more absur'd, then to suppose that that which God loaths, should induce him to love us?

And for the second, 'tis equally ab­surd; [Page 46] for how can that which is in the nature of it, an aversion from God, pro­duce, as an effect, conversion to God? As rationally may we imagine darkness to be the cause of light, sickness of health, death of life, as that sin can any way be a cause of, or dispose unto con­version. Could Prophaneness dispose a man to Conversion, then it would follow, the more Prophane, the nearer to con­version; which is all one, as to say, the nearer Hell, the nearer Heaven.

3. Neither is it the good that Forma­lists do, but their hypocrisie in doing, and the bad use they make of their good actions, that renders their Conversion difficult. Here a so you admit the same falacy, if you suppose their praying, hearing, &c. to obstruct their Conver­sion. These duties rightly performed, are both means and evidences of Con­version, and incumbent upon the con­verted. Hearing is the way to have Faith (and other Graces) begotten in us, Rom. 10.17 Prayer is prescrib'd to Simon Magus, yet being in the g [...] of bit­terness and bond of iniquity, in order to his Conversion, Acts 8.22. So we ma say of other-like duties: As Prophaneness is [Page 47] not dispositive to Conversion, so neither are Pious duties any hinderance, but fur­therance to it. Nay more, if ever you be Converted, you must do what they do, though not as they do. You must pray, hear, meditate, &c. though not in a form, as they do, but with power; not relying upon them when done, but de­nying them, putting no confidence in them. 'Tis not the form of godliness that hinders Conversion, but because it is but a form, and yet rested in.

4. I may add, (though it's not so much to the business in hand) though Formalists hurt themselves, yet they may be, and often are useful and beneficial to others; whereas the Prophane person is offensive, or unprofitable to all: they may teach others, though not themselves. Prophaneness, gives occasion of stumb­ling and offence to them without; the Formalist's life carries some conformity to the Rule, (and is so far imitable) though his heart be naught and hypocri­tical; his practises are good, though his principles and ends be naught: Others may see what they ought to do in him; but the Prophane person, as his heart is naught, so his life is irregular, not to be [Page 48] imitated. The formal persons praying, hearing, &c. may possibly excite others to do that in sincerity, which they do in hypocrisie, their parts and performan­ces may be useful to others, though ac­cidentally hurtful to themselves. So that there's no Reason to draw such an inference from the Doctrine in hand, or to suppose prophaneness the nearest cut to conversion. If any will yet abuse this Truth to their own obduration in wicked and debauched courses, yet I hope what I have said by way of pre­vention, will sufficiently acquit me from the guilt of the blood of such Souls: now for Application.

CHAP. V. The first Ʋse of the Point, in several In­ferences, for Information, or In­struction.

THe first Use may inform, or teach us several good Lessons.

1. An outward conformity to the Rule of the word, is not conversion; 'tis more then cleansing the life from gross and palpable miscarriages, or washing [Page 49] the outside of the Cup or Platter; if this were all, the Formalist would not on­ly go into the Kingdom of heaven be­fore the prophane person; but would be there already. If prayer, hearing, fast­ing, talking religiously, were all, who would be saved sooner then the Forma­list? Then might we say of such, as the Jews of the Scribes and Pharisees, if but two go to heaven, the one of them should be a Formallist. Press him to reading, hearing, prayer, &c. He will be ready to reply (and in some sense truly) All these things have I done from my youth: what lack I yet? He can say with the Pharisee, Luke 18.11, 12. I thank God that I am not as other men are; and with Paul, Phil. 3.6. As touching the Righteousness which is in the Law, blame­less: his life is not spotted with any no­torious, scandalous sin; his Conscience accuseth him of nothing, but that which is incident to the best; in a word, take him, as to his outside, his life, his fre­quency in duty, &c. you may rank him with those of the highest form; yet this man may be possibly at a further distance to Christ, his conversion more hopeless, his heart more obdurate then the vilest [Page 50] drunkard, swearer, &c. One thing, yea many things are lacking, especially these three, which are essential to a Christian.

1. He wants a throughly humbling sight of sin, especially of the sin of his nature and of his heart; he sees not that Atheism, pride, unbelief, hypocrisie, &c. which lodg in his bosom: this is a main thing in order to conversion. Paul had all above-mentioned while a Pharisee, but till the law revived and he died, Rom. 7.9. till he saw himself carnal sold under sin, he remained uncon­verted. The formalist is ready to say with that proud Monk, Isidorè, non ha­beo dominè quod mihi ignoscas, I have no­thing that needs a pardon; but if ever the true work be begun he must change his note, and cry out with David, Ps. 25.11. Pardon my sin, for it is great; and with the Publican, Luke 18.13. God be merciful to me a sinner. There is no conversion without some conviction, none were ever saved (in Gods ordina­ry way of working) but they have seen themselves lost. There will be some sense of sin, and solicitousness about the par­don of it, in all those that are truly con­verted.

[Page 51]2. He wants self-denyal, to wit, a total and absolute disclaim of his own righ­teousness; abnegation of self is neces­sary, praerequisite to acceptation of Christ; this is more then whole burnt offerings and sacrifices. He can do duties, but cannot deny them; he cannot with Paul, count all loss and dung for Christ, &c. Phil. 37.10. He doth, and expects for doing; looks for heaven not as a gift of grace, or the purchase of Christs blood, but as wages for working. He is much of the temper of those two Monks, or Popish Priests, the o [...]e whereof proud­ly challenges God, Redd [...] mihi vitam aeter­nam quam debes. Pay me eternal life, which thou owest me; the other as scornfully refuseth heaven as a gift, Coelum gratis non accepiam, I will not take heaven on free-cost; now hence, all be­comes odious to God that such a one doth: his duties no more acceptable then killing a man, cutting off a dogs neck, offering Sw [...]nes blood, or blessing an Idol, Is. [...].3. He is but (Ephraim-like, Hos 10.1) An empty Vine br nging forth fruit unto him­self. Self is that great Idol, which (like Bell in the Apocryphal story) devours all; self is prayed to, self is praised, self is [Page 52] the principle and end, the Alpha & Omega of all this speaks him short of true con­version.

3. He wants sincerity (which is Evan­gelical perfection) in all he doth: that which he doth, is good, but he doth it not well. The Scripture distinguisheth betwixt doing that which is right in the sight of the Lord, and doing it with a perfect heart, Asa's heart was perfect all his days, 2 Chron. 15.17. And he did that which was good and right in the eyes of the Lord his God. Chap. 14.2. not so Amaziah, Chapt. 25.2. He did that which was right—but not with a perfect heart: God looks at the princi­ple, manner, and end of our actings, as well as the matter; here the Formalist is deficient: non factum sed modus in culpâ: the matter is good, but the manner is culpable. God may say to such as the Jews of old, Psal. 50.8. I will not re­prove thee for thy sacrifices or thy burnt offerings to have been continually before me; I will not blame thee for neglect of, but want of sincerity in duty: God will draw up a charge against them, like that Zech. 7.5, 6. When ye fasted and mourned, did ye at all fast unto me, [Page 53] even to me? And when ye did eat, and when ye did drink, did not ye eat for your selves, and drink for your selves? They failed, you see, in the end of their duties: Self, and not God, was their End; and this is a great piece of insincerity. Conversion, if right, not onely rectifies a mans acti­ons, but chiefly his Principles and Ends; so that the Formalist, in this, appears to be short of true Conversion.

2. A second Lesson we may hence learn, is this, viz. The Reason, or at least a reason why Conversion is so rare in these last days: Men are got up to a Form, and there they stick: It was long since foretold, that Formality should be a sin of the Last days, 2 Tim. 3.5. There are few but they have got some know­ledg, and do something in a Form, and they think this enough, and all. Some Diseases are called Opprobria Medico­rum, the shame or reproach of Physici­ans, because they cannot find out the cause and rule of them. This, if any, is the Opprobrium Ministrorum, very hard­ly discovered, and more hardly cured. Though it cannot be denied, that there is too much Prophaneness in the World; yet even Prophaneness it self is got under [Page 54] this shelter: A Form of Godliness is many times found amongst those that are under the Power of open Wickedness. Relig [...]o [...] g ins in breadth, [...]t hath more Professo [...]s and Practisers of it in a Form; but loseth in depth and height, never so little sincerity and seriousness in the pro­fession and practice of it. Knowledg and Means abound; Light gets into the Con­science. Men cannot keep their Consci­ences from being Clamourous, without doing something; loth they are to for­go their sweet, their profitable sins: Hence arise a civil Commotion, (as the Philosopher speaks of the morally wick­ed, [...], their Souls are at odds with themse ves) light and lust are together by the ears; now to take up the quarrel and comprim [...]ze the differerence, Satan and their own hearts find out this expedient, to set up a form of Godliness, that under this cloak they may more securely practise the power of ungodliness: they will do something that is good, supposing they may have the better leave to do evil; when men are got to this, they stick at it, and make it their non ultra: thus they think to sa­tisfie both Interests, viz. of their sins, [Page 55] and of their souls. 'Tis true, there are Formalists of different forms and de­grees; some more gross and palpable, others that spin a finer thread, and waste more in the dark; but this sin, more or less, is to be found in the generality of professed Christians, and this renders Conversion a very rare and difficult work.

3. This shews us, that (although no­thing is common, yet) nothing is more dangerous, to step out of Prophaneness, into Formality: how ordinary is it for notorious sinners, when beaten out of open wickedness, to take Sanctuary in a form of Godliness? What's this, but to run further from God, while we seem to come nearer him? at best but to come out of Egypt, and stay in the Wilder­ness? such men turn sin (like some thief or lewd Companion) out of the street-door, and then receive it in at a back-door, lodging it in the secret Chamber of their hearts; they retire out of the field of a more open hostility against God and Holiness; but betake them­selves into an impregnable Castle, where they set God and Christ at Defiance: un­der a pretence of Kissing, they do more [Page 56] certainly kill Christ: shunning Scylla, they fall into Charybdis: thinking to de­ceive God by a shew, they deceive them­selves really. For,

1. You, (that I may turn my speech to such) do but more obstruct the way to your own Conversion; get fur­ther out of the reach and power of the Word: the Plague, when it comes out­ward in a boyl or sore, is less dangerous, then when it strikes inward, and seizeth upon the Brain or Vitals. Formality is but a striking in of that disease, which for­merly appeared on the Face and Body, and therefore makes it more incurable. 'Tis sad to think, how many have left the fouler way of Prophaneness, in which they were walking towards Hell, and are now more certainly, and swiftly posting thi­ther, in the cleaner way of Formality! Well, let me tell you, the Divel thinks none so surely his, as those, who serve him under Christ's Livery. They that think themselves Free, and yet are not, are most likely to continue in Bondage, He is twofold more the Child of Hell, who hath got a Cloak of Religion to co­ver his Rags and filthiness withal; and hath got the Art to keep up a practise of [Page 57] duty, and a course of sin together. That disease is most Mortal oftentimes, that is least fealt: Formality onely serves to Brawn the heart, and Sear the conscience, and then there's but little hope of such a soul's Conversion. He that is become insensible, (and such is the Formalist) is next door to incurable.

2. As you do more effectually shut Heaven's door upon you, so you open a wider door into Hell; (that I may allude to that Scripture, 2 Pet. 1.11.) A more abundant entrance you have into Satan's Kingdom: your evidences are hereby made clearer, your title surer. Hell is the hypocrite's Fee-simple, Matth. 24.51. The nearer Heaven, if you fall short of it, the greater will your fall be, and the heavier your condemnation, 2 Pet. 2.20, 21. &c. If you have escaped the pollutions of the world—and are again entangled, (as certainly you will be, if you rest in for­mality) your later end will be worse then your beginning; better you had never known the way of righteousness, then afterward to turn from the holy commandment. A great part of Hell will doubtless be a sad recapitulation of the possibilities, proba­bilities, advantages, convictions, mo­tions, [Page 58] &c. which we had, and slighted; the more of these here, the more of Hell hereafter. And who then may expect a hotter Hell then your selves? Oh, will it not be a heart-cutting consideration, to think how many steps you had taken, and all in vain, for want of one step further? Yea, to think, that there are many now in glory, who took less pains (as to the matter, and frequency of duty) then thou didst, who shalt yet lye down in the Lake of Fire and Brimstone for ever.

4. This shews us, that the Formalist hath no reason to boast, or lift himself in his own conceit, above the prophanest wretch that he sees or knows of: 'Tis ordinary with such to bless themselves with the Pharisee, Luke 18.11. God, I thank thee, that I am not as other men are, nor as this Publican. To stand upon their comparisons, or rather disparisons Isaiah 65.5. Stand by thy self; Come not near me, I am holier then thou: but there is a checking word follows, These are a smoke in my nose, and a fire that burneth all the day; highly and continually offensive to God. 'Tis a speech much like that o [...] our Saviour to Peter, Get thee behind me [Page 59] Satan, thou art an offence unto me. Poor deluded, self-deluding souls! You think your state incomparably better then your prophane Friend or Neighbour; when, alas, it's worse, in this at least, that you think it better: What difference do you think, will God make betwixt an o­pen Enemy, and a counterfeit Friend; surely, if any, the later is worse. God seems to be pusled, and at a non-plus, what to do with such as thou art, Rev. 3.15. I would thou wert either hot or cold; but vers. 16. comes to a peremptory and terrible resolution; So then, because thou art neither hot nor cold, I will spue thee out of my mouth: Is this a condition to be proud of? What more loathsom then vomit? Can the vilest wretch on-earth, undergo a heavier doom? Indeed, could not God find thee out, thy case might be more hopeful, but he can, and will un­mask and uncase thee: Then thy condi­tion will be so much the worse, by how much better it seemed to thee, Psal. 125. 5. Such as turn aside unto their crooked wayes, the Lord shall lead them forth with the workers of iniquity. Such are the wayes of the hypocritical Formalist, tortuous and crooked; full of windings, [Page 60] and turnings, like the Hare's doublings before the Dogs; but God will find them out, and lead them forth with the wor [...]rs of iniquity, In tortuosi talibus. i. e. They shall be numbred with the prophane and open Sinners, and fall with them into the same condemnation. Let me then say to thee, as the Penitent Thief to his Fellow, Luke 23.40. Dost not thou fear God, seeing thou art in the same condemnation? Why boastest thou a­gainst the prophane, when both must lye down together in the same Hell? Yea thou, in the hotter place: The Tares, as well as Briars and Thorns, must be burnt with fire unquenchable, Matth. 13.30, 40. Your boasting therefore is not good.

5. This may intimate a twofold duty incumbent on Ministers, in reference to this sin of Formality.

1. Let us take heed of driving our Peo­ple out of Prophaneness into Formality, and there leaving them. What skill and prudence is necessary, so to manage our Work, that we, not onely draw upon them the Lineaments, but beget in them the life of Christianity: Lest we be like the unskilful Chyrurgion, to skin the sore, and let it fester inwardly; this is instead [Page 61] of curing, to render them more incura­ble. Two things will much conduce to a thorow work.

1. Let us be sure to press an inward, as well as outward change; labour we to get into their hearts, and convince them, that the Root of all their Malignity is there, according to that of our Saviour, Matth. 15.19. Let us tell them, and tell them again, That they must be renewed in the spirit of their minds, Ephes. 4.23. That it is not enough to cleanse their hands, except they also purifie their hearts, Jam. 4.8. That 'tis not onely the course of their lives, but chiefly and primarily the frame of their hearts that must be chang­ed: while we onely press outward Re­formation, and performance of duties, we do but teach them to do as Christians, not to be Christians; 'tis good to begin at the heart, and bring the disease out­ward.

2. Let us be much in pressing Faith and Obedience to Christ, as well as Re­pentance and Reformation. Repentance towards God, and Faith towards our Lord Jesus Christ, were the sum of Pauls Doctrine, Acts 20.20. Both must be preached; the former in subordination [Page 62] to the latter: Luther used to say, he that can well distinguish betwixt Law and Gospel, is a good Divine; I say, he that can join them well together, is the skilful Preacher: we should be very care­ful that we separate not Faith and Duty, Law and Gospel, or make those opposite, which are subordinate; while we press Repentance, Prayer, Hearing, &c. with little or no mention of Christ, we teach men to be Loyalists; while we preach Christ, Free-Grace, the Saints Privi­ledges, &c. without the Law, we teach men to be Libertines, and Licentious An­tinomists: The mean is best; a pru­dent mixture of Loyal severity, with Go­spel sweetness, is the way to make men thorough Christians.

2. The other branch of our duty is this, That we bend our study much a­gainst this sin, it being the sin of the age we live in. What charge the King of Sy­ria gave concerning the King of Israel, 1 King. 22.31. Fight neither with small nor great, &c. The same should our care be as to this sin: 'Tis the Devil's last and strongest hold: beat him out here, and we are Conquerors. Two things (omit­ting other) I commend to this purpose.

[Page 63]1. (To make us more able for this work) Let us diligently observe the wind­ings and formality of our own hearts: For as it is, Proverbs 27.19. As in water, face answereth to face; so the heart of man to man. (Though I will not be confident that's the sense of that Text) we are all of the same mould: Books may make us able, but this will make us profitable Mi­nisters: The best way to fit our Ser­mons for others hearts, is to try them upon, or rather to dig them out of our own: What our people do most indu­striously strive to hide from us, viz. the naughtiness of their hearts, we may in despight of them see in our own: (and possibly this may be one reason why the Wisdom of God hath chosen men of like infirmities with others, to be the Prea­chers of the Word.) Well, my Brethren, let's but shoot home at our own hearts, and it's a thousand to one if we hit not some, yea, many in our Congregati­ons.

2. (To make us more successful in this work) Pray over our studies: Some steep seeds before they put them into the Earth, and water them after: How well might we hope that spiritual seed would [Page 64] thrive, that hath Prayer to go before, and follow it: and truly, if ever we have need to pray, it is when we are to grap­ple with this sin. This formal Devil will scarce out without prayer and fasting; What need have we to beg that the searcher of hearts will direct the arrow of his Word to the heart? The Apo­stle in Heb. 4.12, 13. speaking of the words discovering power, ties with a strange connexion, the Omniscience of God to it. Surely, if the All-knowing God do not more immediately concur, the Word will not so pierce to the divi­ding asunder of the Soul and Spirit, joints and marrow, &c. 'Tis fabled of Pigma­lion, that having made the Pourtraicture of a curious Woman, falling in love with it, he prayed to Venus, and she put life into it: Have we drawn the amiable Picture, or carved the lovely image of a Christian upon any of our people? O let's beg down life into them from God.

6. Once more: We may hence learn, that God looks not at worthiness or unworthiness, at preparitory dispositi­ons, previous qualifications, or that Po­pish fiction of merit of congruity in those whom he calls: (I desire here to [Page 65] be understood of what we may imagine to dispose a man, or put him in a nearer capacity to conversion; otherwise there is no such thing as fitness or unfitness really, as to Gods Omnipotency) should God judg as man judgeth, or look up­on the outward appearance, as man look­eth, Whom should he sooner call then the Formalist? were we to guess accord­ing to carnal Reason, whom the Lord would chuse, would we not say of the Formalist, as Samuel of Jesses eldest son;1 Sam. 16. surely the Lords annointed is before him? these seem to meet God half way, and not to be far from the Kingdom of God. Who would take (as was before hinted) the knottiest, crookedst timber to lay in his building? the roughest stones to make his wall? yet so it plea­ses God to do: God looks with other eyes then we do. Mat 9.12, 13. Christ came not to call the righteous, but sinners to repentance. God delights to make all his works Creations, and to build where there is no appearance of founda­tion; and this to exclude mans boasting. He will have his grace to be, and to ap­pear free. But to proceed to a second Use.

CHAP. VI. The second and third Ʋse of the Point, Viz. Terror to the Formalist, and dis­coveries of such.

Use 2 THe second Use may serve to pull down the pride and haughtiness of the self-conceited Formalist, and to strike terror into his heart: This Text and Doctrine may be like the fingers and hand-writing to Belshazzar, Dan. 5.5. And passeth the same sentence upon him as that did, Thou art weighed in the ballance, and found wanting. How doth the Formalist bless himself in compari­son of the prophane? He would not for a world be as they are; when alas, he is worse. If I may say of the uncon­verted, That one is further from conver­sion then another, (as that Text seems to intimate, Mark 13.34. Thou art not far, &c.) then these surely are at the far­thest distance. That fore-cited Text, Mat. 9.12.13. Christ came not to call the righteous, but sinners to repen­tance; seems to hint, that such self-con­ceitedly righteous persons, are out of [Page 67] the care and call of Christ, and that's sad. But I cannot expect that any should take home this Terror, till it be charged home upon them; till Consci­ence say, Thou art the man: we are apt to catch at comforts, and decline terrors; it will be necessary therefore, to give some Signes and Characters of the For­malist (though something hath been already hinted) that so being convinced, he may apply it.

This may (if you please) be a distinct Use 3 Use of Examination. To give you there­fore some Notes of such:

1. He whose duties and personal righ­teousness stand in opposition, not in sub­ordination to Christ and his righteous­ness, is the person we speak of: possi­bly his Baptism and Education make him affect the name of Christian; but he sees not the absolute necessity of Christs righteousness to justifie and save him; supposing he hath enough in his own store. Had this man heard Christ speak­ing of his sufferings in order to mans salvation, he would have been ready with Peter, to say, as Mat. 16.22. Ma­ster spare thy self; or as Judas con­cerning the precious ointment, To what [Page 68] end is all this waste? He may be a pro­fessed enemy to Popery, yet hath in him this Popish principle that he can keep the Commandments, and it may be su­pererogate also. such a one deals with Christ, as those women the Prophet speaks of, Isa. 4.1. We will (say they) eat our own bread, and wear our own apparrel, onely let us be called by thy name, to take away our reproach; So they will be cloathed with their own Righteousness; onely they love the name Christian, because its a name of honor: How is it then? the more strict and ho­ly thou seemest to thy self, doth Christ seem of less necessity to thee? do thy duties set thee further off, or bring thee nearer Christ? dost thou live more within, and upon thy self? surely if so, to thee this terror belongs; 'Tis quite contrary with the sincere Christian, his duties and performances drive him near­er Christ: see Phil. 3.3.-10. though he grow in inherent holiness, yet he grows daily more apprehensive of the necessi­ty of imputed righteousness, because he sees more of Gods holiness, the laws purity and strictness, and the impuri­ty and filthiness of his own heart: when [Page 69] he hath done all, he cries out, Ʋnprofi­table Servant! and woe to me, for my Duties, Prayers, Hearings, Graces, &c. if I had not a Mediator. When he rises highest in Duty or gracious actings, yet his suit to Christ (as Ruth's to Boaz, Ruth. 3.9.) is, Spread thy skirt over me. 'Tis remarkable, Phil. 3 3.For we are the Circumcision which worship God in the Spi­rit, and rejoyce in Christ Jesus, and have no confidence in the flesh.

2. (Which is the root of the former) He whose Duties and Holiness are the fuel of Pride, is the man we enquire af­ter; Thus it was with the Pharisees, Isa. 65.5. Luke 18.11, 12. John 7.48. For­mality comes off ordinarily more proud from a Duty, and goes on the next time more self-confident (except perhaps God hath notably cut him short, as to the ex­ercise of his gifts:) True, pride may rush (as one saith) into the heart of a sincere Christian; but it rests, grows, is cherished in the heart of a Hypocrite: where Pride leads on in any Duty,Dike on the Hearts Deceitful­ness. yet Humility brings him off: what the sin­cere person wants in antecedent direct­ing humility, he makes up in subsequent and correcting humility, 2 Chron. 32.26. [Page 70] Hezekiah was humbled for the pride of his heart: a true Christian is humbled for his Pride, an Hypocrite is proud of his Humility: There's a Monitor within the sincere Christians heart, that's often jogging him, and brings him down when he begins to swell. Try then, is this worm of pride bred and nourished by thy duties? Doest thou pray, and hear, and discourse thy self more proud, haugh­ty, self-conceited? 'Tis a sad sym­tome thou art yet but a Formalist: 'Tis storied,Heylin. that the Isle of Man (the Title being doubted whether it belonged to Britain or Ireland) was adjudged to Bri­tain, because it foster'd venemous Ser­pents brought from thence into it: Sure I am, if thy duties foster and cherish this venomous Serpent of Pride, they are the duties of a Formalist, not a sincere Chri­stian.

3. He that is altogether a stranger to Godly sorrow, Humiliation for sin, (and this is the cause of both the former) he that never knew what compunction or contrition meant, whose heart was ne­ver broken up, and furrowed with the Plow of conviction; who hath had but a superficial work, hath but cleansed the [Page 71] outside of the Cup or Platter? 'Tis ob­servable, The stony ground received the word ( [...]) Matth. 13.20. immediately with joy, but soon witherered: whereof the Evangelist Matthew, Chap. 13.5. gives the reason, because it had not depth of Earth: Luke, Chap. 8.6. because it had not moisture: Both the Evangelists, as also Mark Chap. 4.16. tells us, They received the Word with joy and glad­ness: What can be understood by depth of earth, and moisture, but heatings and meltings by Humiliation? This the stony ground wanted; and therefore they being yet a rock not broken, not hum­bled, the seed though suddenly springing up, withers, and comes to nothing: heat and moisture are joint-causes of growth and fruitfulness; the latter with­out the former drowns and suffocates the seed; the former without the latter doth scorch and wither it: and this is the case of this ground, they have some heat of joy and raptures, which (like the flat­tering rays of the Aprill Sun) draw forth some early blossoms; but when some cold chilling frosts, or scorching heats come in the following Month, they are either nipt by the one, or scorched and shrunk [Page 72] up by the other: Praemature fruits ne­ver come to maturity: The Child that thrusts its self forth into the world be­fore its time, seldom proves long-liv'd. Such are Formalists, they hastily catch at Christ, before they are humbled for sin, or melted by godly sorrow, and therefore do as quickly forsake him: The like may be gathered from that other Pa­rable of the wise and foolish builders, Luke 6.47, 48. The wise Builder, [...], digged deep, and laid his foundation on a rock; the foolish built without a foundation on the Earth; surely Humiliation and thorow convi­ction is (at least in part) the import of that digging deep; and for want of this digging, the building doth, molâ suà ruere, fall by its own weight: for want of these dews and moistures the root is dried up from beneath, and above the bud is cut off, Job 18.16. As the natu­ral, so the spiritural birth is attended with pangs. Now the Formalist is one that never felt these, or not to purpose; never so as to bring him off his own righ­teousness, or to subdue his will to an ac­ceptance of Christ upon Gospel terms. But here I desire to be rightly under­stood; [Page 73] I prescribe not such a measure of humiliation as necessary, nor to all the like measure: there is great difference as to the manner, measure, and continu­ance of it; all are not thrown upon the ground, and deprived of their sight as Paul was; all walk not in the Region of the shadow of death, nor go bowed down 18 years with a spirit of Infirmity: To some God comes in a fire, thunder and whirlwind, to others in a still voice; as God teacheth us to put a difference, Jude 22,23. so himself doth doth; on some he hath compassion, others he saves with fear, pulling them out of the fire; the convictions and humiliation of some are more sensible & terrible, like the breaking of stones with a hammer; they are brought by the gates of Hell to Heaven; of o­thers, more sweet, kindly and insensible, like the melting of wax before the fire, and Ice or Snow before the Sun. The Souls of some are taken by storm, others by a long and tedious siege and battery; some are surprized, as it were, by stra­tagem, and some surrendred upon Par­ley; yea, some are so wrought upon, that the first (sensible) work they experi­ence, is Grace, drawing them to a volun­tary [Page 74] resignment of their souls to God. All these worketh our gracious God ac­cording to his own Will and Pleasure; nor can any certain stated Rules be laid down about the various workings of God with poor souls. Nevertheless, these two things I conceive may be safely as­serted:

1. That before a soul is brought, or upon a souls coming over to Christ, he hath such a convincing sight of sin, and of his own sin original and actual, with such a measure of compunction & contri­tion (be it less or more) as doth make him both see an absolute necessity of Christ, and willingly close with him upon Go­spel conditions. (I speak here of God's working upon the adult.) 'Tis not meer­ly the love of Christ, or his excellency appehended, that attracts the soul to him; but withal, he sees he stands in need of him, and is undone without him. I would fain know of any of those pretend­ed Patrons and Assertors of free-Grace, how a soul can have any apprehensions of the love of Christ to purpose, without some praevious apprehensions and convi­ctions of its own sinfulness and misery: Is it not the very Emphasis of the love of [Page 75] Christ, that while we were yet sinners he died for us? Rom. 5.8. That when we were lost, he came to seek and save us? take away this sense of sin and misery, and you take away the very accent of Christ's love. Is not this the language of a Soul under the most kindly workings? O in­finite Love! that such a vile, sinful, lost wretch as I am should be sought for, in­quired after! much like the language of Mephibosheth to David, 2 Sam. 9.8. What is thy servant, that thou shouldest look up­on such a dead dog as I am? And Ch. 19.28. All my fathers house were but dead men before my Lord the King, yet didst thou set thy servant among them that did eat at thy table. Here's deep and deep; depth of Misery, and depth of Mercy; these jointly apprehended, melt the heart of a poor sinner, and make it as water, or rather as wax, fit for any Divine im­pression: so that there is in the soul, un­der most ingenuous and kindly workings, sense of sin, and sorrow for it, though swallowed up in the joyful sense of God's love in Christ Jesus.

2. And after a soul is come to Christ, the frame of the heart is such, that it's ready to grieve and melt upon the sight [Page 76] and conviction of a sin now committed, or the remembrance of a sin formerly acted: Hezekiah humbled himself for the pride of his heart, 2 Chron. 32.26. We find Peter in the same temper, and Da­vid often; the stone being taken out of the heart, there is an habitual tender­ness, ready to exert it self in kindly meltings, upon sight of any unkindnesses, and disingenuous actings towards God, Christ, or the Spirit: Now to both these, the Formalist is a stranger: his will was never subdued, his heart never molified so far, as to go out of himself: Bring this note home, and try your state by it, I beseech you.

4 He is a Formalist, who though he is constant in the matter, yet is little or not at all conscientious in the manner of duty: That it be done, he is very care­ful; but how, he regards not. The For­mal Jews were so constant at their sacri­fices, that there God will not blame them, Psal. 50.8. The sincere Christi­an is no less troubled for his carelesness, customariness, wandrings and distracti­ons in, then for his omissions of duty; he accounts that, as not done, which is not done with some suitableness of affection, [Page 77] and exercise of grace: he thinks he hath but mockt God, and taken his Name in vain: But this troubles not the Forma­list; he is a good Church-man (as they call him) constant at his Family-du­ties, &c. and never matters how cur­sorily and slubbringly they are perform­ed: his care is to get it done, the sin­cere Christians, to get it well done; think­ing himself never the better for that Du­ty that makes him not better; never the nearer for that which brings him not fur­ther out of himself, and nearer God. Try then; Canst thou never remember the time when thy heart smote thee for thy negligence in, as well as neglect of Duty? Dost thou go on merrily and confidently in a cold, dull, heartless course of Religious Performances? 'Tis a sad sign thou art yet a Formalist, and to thee the Text speaks terror.

5. He is a Formalist whose Duties do no execution upon his sins; he Prays, and sins; Hears, and sins; goes in a round, as a Horse in a Mill: Take him at his Prayers, you may hear him per­haps confessing his Worldliness; but take him in the World, and you find him as covetous, as griping, as apt to defraud [Page 78] as ever: he comes off his duties, as if he had but begg'd leave to sin; yea, sin gets strength by his performances: As the Harlot, Prov. 7.14, 15. I have Peace-offerings by me, this day I have paid my vows. Come, let us take our fill of love— So he thinks his morning and evening-Duties procure him liberty to sin all the day; when he hath heard, though the Word was never so pierceing, he never thinks more of it, to reform his heart or life by it; that he hath heard satifies him, never thinking what, or to what end he hath heard; hence it is that no execution is done upon his lusts. Now with the sincere Christian 'tis far otherwise; his Duties give sin a shake, loosen it at the root: True indeed, a corruption may out-live many a Prayer, Sermon, Hu­miliation-day, without any sensible de­cay; yea, may seem to get head, and grow more turbulent; yet every Duty rightly performed, doth something to­wards the mortification of it: as in cut­ting down a tree, every stroak doth not bring it down, yet some chips are cut off; and in battering a Fort, every shot doth not beat it down, yet makes it weaker, and prepares it for the next. So every [Page 79] Duty doth something weaken sin, at least thus; for that it increases the Soul's ha­tred of it, and puts upon him a fresh en­gagement to pursue it to the death: exa­mine then; doth sin get strength by thy Religious duties? dost thou grow into more love and liking of thy bosome cor­ruptions? (for that's the surest evidence of sins growth:) Then hast thou just cause to suspect thy self of formality, and to apply this terror to thy self.

6. The Formalist is ordinarily full of confidence and self-conceit, very super­cilious towards poor bruised reeds, and doubting souls: he looks upon the weak Believer as no body in comparison of himself. Thus you see it in the Pharisees, Joh. 7.48. Luk. 18.9— 12. Paul was once of this temper, Rom. 7.9. He was alive without the Law once; i. e. highly conceited, and strongly confident of his good condition: so the Formalist sel­dom suspects himself, never is at a loss for his Evidences. The Devil befriends him, and helps him up to this Pinacle; he is not more an enemy to true saving Faith, then a friend to Presumption: The sincere Christian (on the other hand) is very suspitious, often trying, dougbt­ing, [Page 80] searching; works out his salvation with fear and trembling. 'Tis true some healthy, well-complexion'd Christians, (but oh how rare are they!) keep up faith in a lively and constant exercise; can look within the veil, and are not sub­ject to those frequent tossings and doubt­ings as others; but then they do not brow-beat, and carry scornfully and contemptuously towards those that have not attained to their Measure: they are very tender towards the weakest Lambs in Christ's fold, and can sympathize in their weaknesses, and help to bear their Infirmities. That supposed assurance that is joined with the contempt of weak ones, and separated from a holy, humble, watchful walking with God, is a sure note of a Formalist. There is fear and jea­lousie in the best; David, Psal. 139. 20—end. professes his sincerity, yet su­spects there ma be some way of wicked­ness in him: so that if thou hast high pre­sumptions, and low performances, strong confidence upon weak grounds, and this lifts thee up in thy own conceit above thy weak brethren; conclude thy self but yet a Formalist.

[Page 81]7. The Formalist hath some regard to the matter of the first Table, little to the second: Piety, as to the face of it, he practiseth, but equity and cha­rity he little looks at, perhaps nor so­briety neither, he thinks his duties towards God may excuse his deficiencies towards men (And herein by the way, the Mo­ralist and Formalist differ; the former being onely or chiefly for second table duties, though both do convenire in tertio, agree in this third thing, that they ne­glect Christ, and put confidence in their own righteousness.) This that I say of the Formalist is evident, Psal. 50.8. with verse 18, 19, 20. They were con­stant at their sacrifices, but deeply guilty of Theft, Adultery, evil-speaking, and false accusations: with the same mouth did they bless God, or curse or speak evil of man made after the image of God, Jam. 3.9. so Jer. 7.4. They cry The Temple of the Lord. i. e duties, sacrifices; but verse 5, 6. They did not execute judgment between a man and his neighbour, they oppressed the stranger, the fatherless, and the widdow, they shed in­nocent blood, &c. so verse 9. They did steal, murder, commit adultery, and swear [Page 82] falsly. The like you may see Isa. 58.2. They seek me daily, and delight to know my waies, &c. yea, verse 3. They chal­lenge God, and charge him as not having regard to their fasting, and afflicting their Souls: yet these, verse 4. did fast for strife and debate, and to smite with with the fist of wickedness. See more of their failings towards their neighbour, verse 6, 7, 9, 10. Where Gods cal­ling for such duties at their hands, suffi­ciently intimates their defectiveness in them. Possibly some smaller acts of righteousness or mercy they may doe; so did the Pharisees, Matth. 23.23. They tithed Mint, Annise and Cummin, but the weightier points of the law, judgment, mercy, or faith, (that is, as some with good reason interpret, faithfulness in their dealings with men) these they ne­glected. Yea, by their rare device of Corban, i. e. a gift given to the Priest or Temple, that their Parents might be prayed for, disoblige the child from that necessary duty of succouring his neces­sitous Parents: Matth. 15.5.6. with Mark 7.11, 12. Thus making pre­tended piety towards God, a cloak for neglect of duty towards man: and up­on [Page 83] this account how many Formalists are to be found amongst us? are not many, that have set up Prayer and read­ing in their Families, who frequent Or­dinances, and seem to be eminent in pie­ty, as bad, yea much worse in second-Table-duties, then the prophanest? Who more griping and oppresive? Who more ready to over-reach in Bargaining? To defraud or abridg their Minister of his due? So that (as to the business of e­quity, and justice of people towards their Minister) we could rather desire to be cast upon a prophane, superstitious, ig­norant people, then amongst knowing Formalists: Besides, who more quarrel­some? fuller of strife and debate? more apt to go to Law for trifles, then these? Can these things consist with sincertty? are they not plain evidences of a rotten heart, a meer Formalist? Surely since­rity hath an equal respect to all God's Commandments, will not knowingly bank any; much less make obedience to one, a cloak of disobedience to ano­ther.

8. Add one more briefly: The For­malist is regardless of his own heart: A stranger to that Duty Solomon presses, [Page 84] Prov. 4.13. Keep thy heart above all keep­ing. This is (if I may so speak) the ve­ry Formalis Ratio, the Essence of Forma­lity, that the heart is wanting in all he doth: he hath an eye to his Conversion, (as far as it is obvious to the eye of o­thers) but lets his heart run at liberty. Now the sincere Christian's work is most within; his greatest care is in weeding, dressing, keeping clean, watching over his own heart: he hath a wary eye to every entrance and out-going of the soul. Thus you see some rude draught of a Formalist: Judg your selves by these Characters; and, if you find cause, apply the Text and Doctrine to your own hearts; rectifie your mistakes, and judg of your selves as the Word judges of you; it may do you good: for this is not a judgment of final decision, but of trial and discussion, which may bring you into the right way.

4. The fourth and last Use I shall make of the Doctrine, is Exhortation; in which, 1. A word to the Prophane, 2. To the Formalist.

CHAP. VII. The fourth and last Ʋse of the point, viz. Exhortation: And first to the Prophane, That they will improve their hopes: Prosecuted, 1. by Di­rections. 2. Encouraging Motives.

1. TO you that wallow in the mire of sin, and drink the very dregs of iniquity; see your hopes, your possibi­lities, your probabilities for Heaven, and lay hold on them: possibly some of you may conceit your case hopeless and de­sperate, but take not up such sad conclu­sions: There is yet hopes in Israel con­cerning this thing; say not then with the Eunuch and stranger, Isa. 56.3. The Lord hath utterly seperated me from his people, Behold I am a dry tree: Nor with the Apostate Jews, Jer. 2.25. There is no hope, &c. Despair will make you de­sperate: 'Tis the Epicures language. 1 Cor. 15.32. Let us eat and drink, for to morrow we die: (q. d.) Let us take our fill of pleasure and voluptuousness here, we know not what our portion will be in another world; none are so obstinately [Page 86] wicked, as they that have hardned them­selves by despair. I have read of one, who after a first and second relapse from purposed and promised Reformation, be­ing the third time visited with sickness, sent for his Minister, who minding him of his former promises and failings in per­formance, aggravating his sin upon him, he told him, that except he did spee­dily and seriously repent, and put away his Harlot (who was then in his house) there was no hope of his Salvation. His reply was, Say you so; can I not be saved except I put her away? Then I will do as well as I can while I live; so calling for Wine, Cards, and that Woman, he spent his time (which was but three or four days) in mirth and pleasure, and so in a moment went down into the grave. Oh take heed of bringing your selves to this pass! That Scripture is no­table, Job 15.21, 24. A doleful sound is in his ears, Trouble and anguish shall make him afraid. Here's his despair, or horror of Conscience: see the effect of it, Vers. 25, 26. He stretcheth out his hand against God, and strengthneth himself against the Almighty: he runneth upon him, even on his neck, upon the thick bosses of his buck­lers. [Page 87] Some wild Beasts, when hunted to a stand, will turn again, and fly in your face: So do sinners, when grown desperate, even fly in the face of God himself. 'Tis the Devils ordinary way, when he hath drawn men into sin, and kept them in it as long as he can, when they begin to think of turning, to per­swade them there is no hope. Oh but consider the Text, possibly thy case may be more hopeful then many a one that passes in the world for a sincere Christi­an: yet the door is open, the Golden Scepter is held out; thy case is not de­sperate; make it not so by going on still in thy wickedness: Presumption begins obduration, but despair heightens and compleats it. If once thou drink in this deadly conclusion, That there is no pos­sibility of Salvation for thee; thou wilt then bid defiance to God: This made one shoot his darts against Heaven; ano­ther throw up handfuls of his own blood, crying out Vicisti Galilaea, O Galilean, thou hast overcome: A third, wish him­self above God, that he might be able to grapple with him; and a fourth lay vio­lent hands upon himself, and become his own Executioner. This is it that makes [Page 88] the Devil a Devil, Jam. 2.19. He believes and trembles: 'Tis a Hell worse then Hell it self: See therefore, and lay hold on thy opportunity: Publicans and Harlots, (saith the Text) go into the Kingdom of God, art thou worse? 'Twas a cheer­ing word to poor blind Bartimeus, Mar. 10.49. Be of good comfort, rise, he cal­leth thee. The same I may say to you, he came to call sinners (and are not you such) to repentance: Oh that you would now imitate that poor blind man, who V. 50. cast away his Garment, rose and came to Jesus, Acts 13.43. with 47, 48. See how the Gentiles rejoyced and flockt in, when God vouchsafes them an invitation. Poor souls! They thought God had cast them off, and not reserved such a blessing for them; therefore they are even ravished with the glad tidings, and become as Corn fully ripe, that shakes into the hand of the Reaper; or as mel­low fruits, dropping into the mouth of him that gathers them: Oh that this discovery of the like hopes for you pro­phane sinners, might have the like opera­tion upon you! Oh that I could hear some poor soul pouring out such brea­things as these! What? Is there hopes [Page 89] for me? for me an old Drunkard, an unclean wretch, &c? Will Christ vouch­safe to give me a call, an invitation? Is it possible, that I that have spent my choice time, exhausted my best Spi­rits, &c. upon sin, should yet be in a possibility of Heaven? Is it thy plea­sure, dear Saviour, to bestow thy Blood and Merits, thy Grace and Spirit; yea, an heavenly Inheritance, a Crown of Glory on such a dead dog as I am? Sure­ly though none could have less hope, yet none hath more need then I; since there is a peradventure, I will go in; if I pe­rish, I perish: Oh take the Prophets Counsel, Isa. 55.7. Let the wicked for­sake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Give me leave to sub-join two or three words of Direction, and as many of En­couragement.

1. Come within the call of Christ; lie at the Bethesda of Ordinances; put your selves under the Physicians hands, if you will be cured: Faith comes by hearing, Rom. 10.17. Miss not an opportunity; you know not when the Spirit will blow, [Page 90] or the Angel descend to move these wa­ters: Though God hath called some from the Ale-bench, Tavern, Stews, Receit of Custom; yet it is not to be presum'd God will do so; 'tis out of Gods ordi­nary road. Those whom Christ cured, or called, were such ordinarily as were in his way: So the ten Lepers, Luke 17.12. The blind man, Luke 18.35. The wounded man lay in the way betwixt Je­rico and Jerusalem, &c. Zacheus got into the Sycamore-tree where Christ was to pass by, Luke 19.4, 5. and he hears that glad tidings, Come down Zacheus, &c. E­zek 16.6. When I passed by thee—I said unto thee, live: 'Tis good to be where Christ may pass by us, and that is in his Church, amongst his people; for his walk is in the midst of the seven golden Candlesticks, Rev. 2.1. Wisdom cries with­out, she uttereth her voice in the streets; she cryeth in the chief place of concourse, &c. Prov. 1.20— What hope maist thou conceive if thou waitest at her Gates, and watchest daily at the posts of her doors, since such are pronounced blessed, Prov. 8.34? Some have been caught in the net before they were aware, (a happy catch­ing!) yea, when they came to catch, [Page 91] carp and deride: What hope maist thou have, if thou wilt constantly and con­scientiously wait upon God in his Ordi­nances?

2. Call upon Christ; cast thy self at his feet, with the Lepers, and the blind man, Luk. 18.41. Lord, that I might re­ceive my sight. Learn the Publicans po­sture, Luk. 18.13. Lord be merciful to me a sinner. Take the Apostles coun­sel to Simon Magus, Act. 8.22. Pray that the thoughts of thy heart may be for­given thee: such prayers, (whatever some say) shall not be rejected; else why doth the Holy Ghost direct to the use of them? Christ hath taught thee importunity, Luke 18.1-8. Put his Lesson in practice; beg pardon and ju­stification: say to Christ, Lord spread thy spirit over me, since thou art become a near kinsman: Beg Sanctification; Lord here's a filthy heart, O cleanse it; a hard heart, O mollifie it; a dead heart, O quicken it: Plead such free Promises as that, and put them in suit, Ezek. 36.26. Take, Lord, the stone out of my heart, and give me an heart of flesh: sprinkle clean water upon me, &c. Take up Ephraim's words, Jer. 31.18. Turn thou me, and [Page 92] I shall be turned, for thou art the Lord my God; And Hos. 14.1, 2. Plead the examples of such as thou art, whose conversion is recorded for thy encouragement; Mag­dalen, Zacheus, Paul: see that sweet Scripture, 1 Tim. 1.15, 16. How be it, for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting. Cast thy self upon him, in confidence of that word, Joh. 6.37. Him that cometh unto me, I will in no wise cast off: Plead as the servants of Benhadab, 1 King. 20.31. I have heard the God of Israel is a merciful God: A meer peradventure should be e­nough to an undone Creature, as it was to the four Lepers, 2 King. 7.8. much more when thou hast such invitations and encouragements to allure thee to come in.

3. Cast away thy transgressions, Ezek. 18.31. Thou canst not be saved in them, but from them thou maist: This is the good old way wherein onely thou shalt find rest for thy soul. Jer. 6.16. This doctrine will abide the fire, when all the wood, hay and stubble of novel and unscriptural speculations, will be burnt: [Page 93] 'Tis Christ's own Doctrine, Luke 13.3, 5. Away then with thy lewd compani­ons, excess, revellings; put away those works of the flesh, Gal. 5.22. else take no comfort in all: I have said, read o­ver the examples of all those that were saved, especially such prophane ones as thy self: Was not this valley of Achor, bitter Repentance, their door of hope: 'Tis not Paul the Persecutor, but Paul the Penitent, the faithful Apostle, that is in Heaven: Not Zacheus the Oppressor, but Zacheus the Restorer: Not Magda­len the Harlot, but Magdalen the Peni­tent; weeping Magdalen, washing Christ's feet with her tears, and wiping them with the hairs of her head: And what is there in any sin, that hopes of future glory should not make thee willing to part with it? Is the Favour of God? Are the Consolations of the Spirit? The Pri­viledges of the Saints? Is Heaven, and Glory, and the eternal fruition of the Beatifical Vision, so contemptible, that they cannot out-bid one base lust? Are the pleasures of sin for a season, better then the eternal recompence of reward? Are devouring flames, everlasting burn­ings such light matters, so easie to be [Page 94] endured, that for the enjoyment of some worldly delight or contentment, perhaps for some sin that hath in it neither pro­fit nor pleasure, (such as swearing is) you should plunge your selves into them irrecoverably? Do you believe those e­ternal things, or no? If not, Why do you come to hear? Why do you not declare your selves professed Atheists, and lay aside all Profession of Religion? Why do you not take your fill of carnal pleasures? But if you do believe them, (as I know you will profess you do) why do you not put away your abominati­ons? Why do you not fly from the wrath to come, by bringing forth fruits meet for Repentance? Will you yet say, my case is hopeless, I have sinned away my opportunities? Look once again into the Text, see who the persons are; Pub­licans, and Harlots: What their privi­ledg is; they go into the Kingdom of God: To whom they are preferred, as to their hopes of Salvation; the Moral­ly Righteous, the Formal Professor, you may (if you will take the course prescri­bed) step into Heaven before them: But that I may leave you without scru­ple in this particular, take these two [Page 95] considerations further along with you.

1. Will not God, think you, be most ready to do that which best pleases, and most honours him? and what's that but pardoning the Penitent, embracing re­turning Prodigals? Do you question this? A great part of Scripture, yea, the very scope of the Gospel may convince you. Read Jer. 9.24. Mich. 7.18. Ex­od. 34.6, 7. Isa. 55.7. Joel 2.12, 13— Will you believe God upon his word? he hath told you, Ezek. 18.32. that he hath no pleasure in the death of him that dieth: will you have his Oath? Ezek. 33.11. As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; [herein he hath pleasure:] turn ye, turn ye from your evil ways, &c. If nei­ther Word nor Oath will serve, yet I hope his Actings, and gracious Dispensa­tions towards the sons of Men, towards your selves, may pass for a Demonstra­tion: Had God delighted in the Destru­ction; yea, had he not had unspeakably more delight in the salvation of poor sin­ners, would he have sent his Son? Would he have published the Gospel? Would he wait, and beseech, and so patheti­cally [Page 96] beg your souls? 2 Cor. 5.19. And for thy own case, could not God have thrown thee into Hell so soon as thou wast born, if that had pleased him? Would he have been at so much cost and pains with thee? Or if thou now return­est, will he not accept thee; yea, meet thee while yet afar off, fall upon thy neck, and kiss thee, who hath been so long waiting that he might be graci­ous unto thee? And then for the honour of God; 'tis true, he can get it in thy destruction, but he had rather thou wouldest give it him in thy Salvation: Such is his Philanthropy, and love to man, that he esteems that his greatest honour, which consists with his creatures greatest hap­piness. Let me speak a serious word; Which do you think will make the sweet­er melody in God's Ear? whether the eternal howlings and yellings of the damned, blaspheming, and tearing his Name in pieces; or the incessant Bles­sings and Hallelujahs of glorified Saints, singing Praises to him that sits upon the Throne, and to the Lamb for ever and ever? And for you to whom I am speak­ing [Prophane sinners] How singularly pleasing will it be to God? How de­lightful [Page 97] to the Angels, &c. to entertain you into their heavenly society? (to en­tertain you, I say, not such as now you are, but washt in the blood of the Lamb, cloath'd with white linnen, which is the Righteousness of the Saints) read, and read again those three Parables of the Prodigal son, the lost groat, and lost Sheep, Luke 18. They tell you, there is more joy in Heaven over one sinner that repenteth, then over ninety and nine just persons that need no repentance; and for the glory of God, he will both get more by you, (for the Physician's skill is commended by the desperateness of the disease he cures) and you wil (at least endeavour) give him more then others: If we may imagine an holy strife and emula­tion amongst the glorified Saints, to excel each other in praising God; surely they that have exceeded others in sinning here, will in singing hereafter: they to whom most is forgiven, will love most, admire most, and labour to rise highest in their praises: So that this may be helpful a­gainst any d scouraging fears of being rejected: 'Tis singularly pleasing and honouring to God, that you should come in; you cannot suppose God unwilling [Page 98] to receive you upon your serious return, but you suppose him also false in his word, his oath; deceitful in his actings, and unfaithful to the great interest of his own glory: all which is no less then blasphemy to imagine.

2. Will Jesus Christ, think you, be more willing that his blood should be spilt, and the great end of his underta­king frustrate (as to you) in your de­struction, then accomplished in your sal­vation? Did he take all that pains, un­dergo such a shameful and ignominious death, the wrath of God, the terrors of Hell, to save poor lost souls? and now all is done, and ready, nothing wanting but your consent and application; And can you imagine, that he will rather lose all, then freely bestow what he hath so dearly purchased? True, he is not so pro­digal of his blood and merits as to throw them away upon those that neither set their need of them, nor will thank him for them; but when you are sensible of your necessity, and humbly sue to him for an interest in them, and cast your selves upon him, do you think he will cast you off? Hath he done the painful part, and will he not much more do the [Page 99] pleasant part of the work? Will it not be abundant satisfaction to see the fruit of the travel of his soul, in the Conversion and Salvation of yours? O with what contentment and complacency will Christ embrace you? Welcome poor Prodigal, lost, weary, heavy-laden soul; now it repents me not of all my toil and travel: 'tis enough that thou wilt accept what I have done and suffered for thee; I freely give thee my Blood to justifie thee, my Merit to procure thy acceptance with the Father; my Grace to sanctifie thee, my Spirit to seal thee to the day of Redemption; yea, Heaven it self for thine Inheritance: mine it is by purchase, and on thee I bestow it; I expect nothing but thy ingenious accep­tance, and grateful obedience: Oh, you cannot more disgrage the wisdom or mercy of Christ, then to imagine him unwilling to bestow himself, and all he hath done, upon those that humbly beg it, in the deep sense of their own neces­sity: so that let not the vilest wretch, the prophanest sinner in the Congregation, stand off upon supposition that God will not accept him, or that Christ will cast him off: You see in the Text, who were [Page 100] the chief materials of that stately Fa­brick, the Chuch, when Christ and his Apostles were the builders, even Publi­cans and Harlots, sinners, such as your selves are: With whom did Christ con­verse? Whom came he to call? Who were they most commonly embraced by him, but such? Nay, such were not onely stones in the building, but Master­builders, even Paul (though a Pharisee yet) in his own account, a Persecutor, a Blasphemer, Injurious, 1 Tim. 1.12. If you want not hearts, you want no hopes for Heaven. All this I have spo­ken, not in the least to strengthen your hands in wickedness, (Woe to him that shall so turn this grace of God into wan­tonness) but to remove that scruple which possibly may keep some at a di­stance from Christ; nor would I be un­derstood as encouraging any to delay their turning to God, presuming upon acceptance at last gasp. Remember that of Austin, Qui dat poenitenti gratiam, non semper dat peccanti poenitentiam: He that gives pardon to the Penitent, doth not always give Repentance to the Sinner. Come then, Prophane Sinner, come spee­dily, seriously, humbly, and self-deny­ingly [Page 101] to Christ, and I promise thee ac­ceptance; Make good the Text, Step into Heaven, and lay hold on Eternal Life before the proud Formalist. Then, though such as they dispise thee, God will accept, and prefer thee before them: Then, however filthy and polluted thou art, thou shalt be washt in the Lambs blood, cloath'd with his Righteousness, made comely with his comeliness, and ad­mitted into that blessed society, Heb. 12.22, 23, 24. there to continue to all Eter­nity.

CHAP. VIII. The second branch of Exhortation, viz. to the Formal Hypocrite, to hasten out of his dangerous condition; urged by divers Motives.

2. ANd now I turn to you the other subjects of my Text, Formal Christians, who are painted Sepulchres, Graves that appear not, Luke 11.44. I have endeavoured to work upon the o­thers hopes, I shall now endeavour to work upon your fears: your condition, you see, is sad and deplorable, yet not [Page 102] desperate: Have you not often in your thoughts (and it may be in your speeches) passed a sad doom upon the prophane? When you have heard them swearing, and blaspheming the Name of God, imbru­ing their tongues in the blood and wounds of Christ, when you have seen them wallowing in their drunkenness, &c. have you not thought, O I would not be in that mans condition for all the world? yet by what hath been said, you see your state in some respect worse then theirs; that there is a greater likelihood of their salvation, then of yours: What remains then, but that you turn your eyes inward, and take up the same thoughts concern­ing your selves, which formerly you have had of them? you see what thoughts our Saviour had of such as you are, Luke 18.9-14. there he tells you that a poor penitent Publican is rather justified (and consequently saved) then proud self-justifying Pharisees: in all his Preach­ing, What do such as you hear, but woe, woe, as Matth. 23.13—end? when a bro­ken-hearted Magdalen hears a sweet word, Luke 7.48. Thy sins are forgiven: Zacheus a gracious call, Luke 19.6, 9. Come down Zacheus, this day is salvation [Page 103] come to thy house, forasmuch as he al­so is the Son of Abraham: and generally, weary, heavy-laden sinners have a loving invitation, Math. 11.28. Come unto me all ye that labour and are heavy laden, backt with a sweet promise, I will give you rest. Oh then, let fall those plumes of pride which have been lifted up so much above others; glory not in your specious formalities and outside clean­liness: That which is highly esteemed a­mongst men, is abomination in the sight of God. Luke 16.15. Bear not your selves high upon your parts, morality, or ex­ternal performances, while there are se­ven abominations in your hearts, Prov. 26.25. Think not that your credit a­mongst men will bestead you before the all-knowing God. But hasten out of your woful state; learn that first and hardest lesson of Christianity, self-denyal: labour to get what yet you want, a heart deeply humbled for sin, an absolute dis­claim of self-righteousness, and submissi­on to the righteousness of Christ, and Truth in the inward parts. Something I shall add by way of motive, and then directions.

1. Will it not grieve thee to the heart [Page 104] to have lost so many duties, prayers, days of hearing; fasting, thanksgiving? It may be many tears and sighs, yea ma­ny scoffs, reproaches and injuries suf­fered for thy profession. Let me take up the Apostles words, Gal. 3.4. Have you suffered so many things in vain, if they be yet in vain? Will it not cut thee to the heart, to be separated from that society in heaven, with which thou hast associ­ated here on earth? That, that which hath helpt others to heaven, should ac­cidentally plunge thee deeper into hell? That thou hast done and suffered more then many a one in glory, for the name and profession of Christ, and all lost? Lost, 1. As to any acceptance with God here. 2. As to any advantage to thy self hereafter: How will it repent thee of what thou hast done and suffered in the profession of Rel gion? how wilt thou wish that thou hadst joined with the prophane crew? that thou hadst never had those gifts, made that pro­fession, done those duties, which shall be (not only lost as to any benefit of thy self, but) as so many weights to press thee deeper into hell; Stings in thy tor­ment, and brands to increase the flame, [Page 105] and shall stand uncancelled, as so many dreadful Items in God's Book of remem­brance, rendring thy account more hea­vy? Oh, will it not grieve you, when o­thers have sworn, and drunk, and whor'd themselves into Hell, that thou hast hear'd, and pray'd, and fasted thy self thither? (pardon the harshness of the expressi­on, I mean by an ill management of those duties) when others are damned for prophaneness, thou for thy (hypo­critical) profession? others for their sins, thou for thy (feigned) services? 1 Cor. 15.19. If a Christian hath hope onely in this life, he is of all men most miserable: the reason is, because they deny themselves of worldly content­ments, expose themselves to continual crosses and vexations, in expectation of future glory, which, if they miss of, they are every way miserable. This is thy con­dition: further, will it not grieve thee to be thrust into Hell with that company which here thou abhorredst? to be turn­ed out with the workers of Iniquity, Psal. 125. last. Nay, to have a hotter Hell then they? All this perhaps may sound harsh in your ears, and you may suppose them to be but the Hyperbolical expres­sions [Page 106] of an Orator, declaiming against this sin, or the over-heated eructations of mistaken Zeal, and misguided Passion: No, my Brethren, they are the words of Truth and soberness: The greater sin shall have the greater punishment, (that's a known and granted maxime:) Now thy sins are greater then many (I will not say then any) prophane person's: Is not contempt of Christ, and setting light by him, setting up your own Righteousness in opposition to his, trampling upon his precious blood, a greater sin then Swear­ing, Drunkenness, &c? Is it not Rebel­lion at the height, Rom. 10.3.—have not submitted themselves unto (i. e. have rebelled against) the Righteousness of God? Hereby you evacuate the suffer­ings of Christ, expunge the Gospel, and charge Christ with an unnecessary un­dertaking, yea, with self-murder. Trem­ble then at the sight of your condition. Truly, when I look on a Formalist, and consider what pains he takes; his constancy in Hearing, Prayer, and o­ther duties; when I look upon his almost spotless and unblameable conversation; me thinks 'tis pity such should be thrown into Hel: But when I consider that pride & [Page 107] opposition to Christ lies at the root of all this; when I see him strutting in his own rags, and will not be beholden to Christ; then me thinks the greatest severity as lit­tle enough, and the hottest corner in Hell cool enough to punish his desperate mad­ness. Oh to slight the love of Christ, to make void his sufferings, to ex-authorize him of his Mediatory office, how great a sin is it, and how great punishment doth it deserve? But I am almost digressed from that which I propounded. Well, if thou wilt not lose the work which thou hast wrought, 2 Joh. 8. if thou wilt not lose thy duties, or be a loser by them, Get out of this condition.

2. Will it not grieve thee to see Pub­licans and Harlots admitted into Heaven, and thy self cast out? See Matth. 8.11, 12. Many shall come from the East, and West, and shall sit down, &c— But the Children of the Kingdom (the formal Jews) shall be cast out into utter dark­ness, There ('tis emphatical) there shall he weeping, and gnashing of teeth. Possi­bly thou livest amongst a company of prophane Neighbours; and when thou nearest some cursing and swearing, seest others prophaning the Lord's Day; some [Page 106] [...] [Page 107] [...] [Page 108] Drunkards, others unclean and debau­ched in their lives; all of them scoffing at God, and Holiness, which thou pro­fesest: thou blessest thy self, and sayest in thy heart (and not without good rea­son) as Luk. 8.11. God, I thank thee, that I am not as other men are, &c. But what if some of these, upon Repentance, step before thee into Glory? What if thou seest hereafter some of these in A­braham's bosom, and thy self in a Lake of brimstone? What if these, washt in the blood of the Lamb, cloath'd in the long white Robe, stand amongst the sheep at Christ's right hand, when thou in the filthy, stained rags of thy unrigh­teous righteousness, shalt be thrust a­mongst the Goats on his left hand; and when they hear, Come ye Blessed, &c. thou hear, Go ye Cursed? Will not this even rend asunder thy heart-strings, and fill thy soul with unspeakable hor­ror and consternation? Thus doubtless it will be if thou live and die in thy con­dition. Oh that I could provoke you to jealousie! as God threatens to do, and did provoke the Jews by the conversion of the Gentiles, Deut. 32.21. Rom. 11.11. One day, doubtless, you will be [Page 109] provoked to a sinful and malicious jealou­sie at th s sight; but I had rather now pro­voke you to a vertuous and holy jealou­sie, such as might rouze you out of your Formality, and make you altogether Christians. The Jews were never more incensed, then when they were told God had rejected them, and embraced the Gentiles, Act. 22.21, 22. They gave him audience to that word, and then lift up their voices, and said, Away with such a fellow from the Earth, for it is not fit that he should live. The elder Son grows sullen and envious at his Prodi­gal brothers entertainment and welcome, Luk. 15.28, 29. 'Tis not this sinful envy that I would excite in you; but an holy jealousie, fear, emulation; lest such pro­phane ones should get before you into the Kingdom of God: If such a sight would be (as needs it must be) grie­vous and tormenting; endeavour now to prevent it by a timely escape from Formality; otherwise I shall say,Averroes a Mahu­met n. as the Heathen Philosopher, who seeing the Christians eat their pretended God, cry­ed out, Sit anima mea cum Philosophis; so I, Sit anima mea cum prophanis, (scil. penitentibus:) I had rather be a penitent [Page 110] Thief, then a proud Formalist or Judi­ciary.

3. Thou never knewest, nor shalt know the real comforts of Christianity, while thou continuest in Formality: a painted Christian hath but imaginary comforts; the Hypocrite hath but [...], Mat. 6.2, 5. a Hypocrites reward, proportio­nate to his service: Sincerity, as it shall onely wear the Crown hereafter, so it onely enjoyeth true solid consolation here: The joy of the Holy Ghost is their priviledg, who are made partakers of the Holy Ghost, not in his common gifts, but saving graces: The true waters of consolation are drawn out of those wells of salvation, the sense of God's special love shed abroad in the heart, the blood of Christ sprinkled upon the conscience, and the sanctifying spirit of God, first working, and then shining upon his own work: He that is a stranger to these, is a stranger to true joy, and who but the sincere Christian hath these things? The stream can neither rise higher, nor continue longer then the fountain whence it arises; and what is the fountain of a Formalists comfort, but his own spotted righteousness, and sorry performances? [Page 111] the web wherewith he covers himself is spun out of his own bowels, and this can neither afford him warmth, nor long en­dure: The sparks wherewith he encom­passeth himself, are but from a fire of his own kindling; all the light and warmth he hath, is thence; and what then can his portion be, but at last to lie down in sorrow? Is. 50.11. When he is brought to the King of terrors, his confidence shall be rooted out of his tabernale, Job 18.14. His comfort is but a land-flood, violent, but not lasting. 'Tis evident; for,

1. All true comfort flows from Christ, from a saving interest in him, and recon­ciliation with God by him: this the For­malist hath not; he never drunk of that rock, but onely out of the muddy pud­dles of his own polluted duties, which have nothing but filth and gravel at the bottom.

2. True Consolation is the consequent of sound Humiliation (to which he is a stranger) Psal. 126.5, 6. They that sow in tears, shall reap in joy, &c. Isa. 66.10. There seems to be something to purpose intimated in that, Prov. 14.10. The heart knows his own bitterness, and the stranger [Page 112] intermedleth not with his joy. Why may not the meaning be this, That as the heart hath its sorrows that others know not, so its comforts also; and he that never knew the one, shall never taste the other? however the thing is a Truth. The vapours of a truly hum­bled soul's tears, sighs, sorrows, exhaled, do afterwards come down in refreshing dews, and showers of consolation. Li­quors bottled up, increase their strength and virtue: God bottles up the tears of his people, and these waters so bottled, are turned into wine of consolation. But the Formalist never knew how to weep for sin, as sin; he is a stranger to those Evangelical meltings, and therefore can­not have those reviving cordials of com­fort.

3. True comfort is the fruit of a con­science pacified, purified, sanctified: 2 Cor 1.12. This is ( [...]) our exultation, the Testimony of a good Conscience, &c. such is not the Formalist's Conscience; silent and peaceable it may be, not pacified; for that's onely by the blood of sprinkling: it may bring in an absolving verdict, but it's upon mistake, which will be rectified by the supreme [Page 113] Judg at the last day. Well then: Wouldst thou drink the pure wine of Consolation? Wouldst thou taste of the hidden Manna? Have the new Name? The white stone? Get out of thy Formality; Be that in­deed, which now thou woudst be account­ed, and desirest to be found at last, A sincere Christian.

4. Let this consideration drive thee out of thy Formality: He that is no more then form, will, very probably, ere long, become less then form: Formality is but a water-colour, not laid in the oil of grace, not dried in the grain of Christ's blood, and therefore will fade: it will either wear off in time, or wash off with the waters of affliction. The Stage-Player who onely bears the person of a Prince; when his part is acted, and the Comedy ended, puts off his habit, and is but what he was before: The Forma­list doth but personate and represent the Christian, and this will not always continue, Job 27.10. Will the Hypo­crite delight himself in the Almighty? will he always call upon God? He will not: Artificial Christians will be but Temporaries: Such were Judas, Demas, Julian: nor wilt thou onely lose what [Page 114] thou seemest to have, but become worse: The salt that hath lost its savour, makes the very ground it is cast upon, barren. The counterfeit friends of Religion, have often proved her most embittered Ene­mies. Julian's little finger (who once professed Christianity) was heavier then the loins of the other persecuting Empe­rors: rottenness in profession, often turns into ranchor and malice against it. Had some of the Apostates of this age been told, while they made profession of the Truth, that they should become revi­lers of Ministers, contemners of Ordi­nances, violent Persecutors of that way they then professed; that they should be ready to pull out the eyes of those, for whom they seem'd willing even to pull out their own: would they not have been ready to say with Hazael, 2 King. 8.13. Is thy servant a dog, that he should do this great thing? Yet this is the fruit of Formality and Hypo­crisie: well, if you would stand, and keep your station, be more then form. They that are but Comets will fall: and he that begins in Hypocrisie, will end in Apostasie: if thou hast onely a name to live, it will ere long appear that [Page 115] thou art indeed dead: a meer name will not long preserve a man from rottenness and putrefaction: Formality will shrink in the wetting; the fire will discover who are but dross, Luke 8.13. Times of persecution, are times of falling off, to those that are not truly fixed: whence are all those sad falls in our days but from want of Truth in the inward parts? Ps. 37.31. The Law of the Lord is in his heart; none of his steps shall slide: The Forma­list hath the Law only in his head, and on his tongue; this is not enough to keep him from falling. And oh think what a Discredit it will be to turn Apostate, Renegado: How will God and man ab­hor thee? good men because thou art not what thou once seemedst to be; bad men, because thou didst once seem to be good: get therefore out of this condi­tion, which will have so sad an issue.

5. But suppose thou mayest hold out, it will be bitterness in the end; however thou mayst escape the discredit and shame of Apostasie here, thou canst not escape the danger and damnation of thy Formality hereafter. The Text tells thee, that Publicans and Harlots go before thee into the Kingdome of Heaven; but as [Page 116] they go, not before, but upon repen­tance; so neither shalt thou follow after, but upon the same condition. Formali­ty will as certainly damn thee as any other sin; and thrust you as deep into hell, as almost any other, and what com­fort will it be, that thou hast left a good name behind thee, that thou didst live and die under the repute of a sincere Christian? the mistaken commendations of surviving Christians, will be but a poor allay to the scorching flames of hell: yea, it will aggravate thy torment to think, (as probably thou mayest think) Now some are speaking and hoping well concerning me on earth, while I am howling and yelling in these flames. 'Tis some addition to a mans grief under extremity of pain or sickness, to be judg'd by others in a better state then indeed he is: To be canonized on earth is but sorry comfort to him that is condemned in hell! what good did the honours that were done to Nero, Sueton. at, and after his death, do to him; though as the Histo­rian tells us, Non defuerunt qui Neronent vernis aestivisque coloribus ornarent: There wanted not some to strow his cursed grave with the flowers of the spring: [Page 117] Salvian (as I find him quoted) com­plains, that Multorum corpora splendent in sepulchris quorum, animae ardent in Gehemâ. Some were rendred glorious at their fu­nerals, whose miserable souls were fry­ing in hell: a poor recompense! this is no allay, but is, or would be an aggra­vation of their torment, if they knew it. 'Tis storied of one preaching at the fu­neral of a supposed religious man, and giving him large commendations, a voice was heard, saying, Mortuus sum, judicatus sum, condemnatus sum: for the truth of the story, I shall leave it to your own discreti­on, whether to believe it or no; the moral may be good that damned souls take little delight in the commendations of Survi­vors; for a man that takes a good Con­science with him; and whose good works follow him, it is something to leave a good name behind him, for Prov. 10.7. The memory of the just shall be blessed; but where the two former are wanting, the last will rot sooner or later; the great day will rectifie all mistakes in that kind. If we would have a name that might out­live that day, we must get out of For­mality, and come up to sincerity, which is Gospel-perfection.

CHAP. IX. Helps or Directions to the formal Hypocrite, in order to his coming out of that condi­tion, and becoming a sound and thorough Christian.

BUt that I may propound something by way of Cure and Remedy, (for what is it to discover a disease, and leave the Patient in it?) Take these helps against it.

Direct. 1 Get a convincing sight (and humbling sense of this sin) sight and sense of mi­sery, is the great spur to put us upon seeking after remedy: the senslesly sick, will laugh in the face of the Physician; but he that feels his sickness, will embrace the cure: and however, in outward ma­ladies it is not always necessary that the Patient be sensible in order to cure; yet in spiritual, the feeling of our distemper is not only a preparative to, but a good part of the Remedy. The will must concur to the Cure of Spiritual diseases, in order to which, the understanding must be convinced. But because it is one thing to see sin, and another to feel it, I shall speak to each severally.

[Page 119]1. Then, that thou mayest have a con­vincing sight of this sin, and that thy heart may be forced to acknowledg it, (besides the Notes and Characters before laid down) make use of these two Di­rections.

1. Be a narrow vigilant observer of thy own heart. The very essence of For­mality lies in this, That all is done with­out heart or life. So that if thou find­est thy heart stupid, sensless, without motion in duty, and this be thy constant frame: thence conclude thy self a meer Formalist. Were I to describe such a one, I would in short, call him, the Car­kass of a Christian, one that hath the outward lineaments, but wants the life and soul of a Christian; that hath much of Religion in his head, and upon his tongue, but nothing of it in his heart: One that is moved and acted like a Pup­pet or Engine, not from an inward prin­ciple, but by an external poise or impulse. 'Tis true indeed, the best of Christians have their dead and cold fits; but these, as they are not constant, so they are their grief and burden, the matter of their complaint and humiliation. If therefore thou art constant­ly dead, and so far, as to be secure and sens­less [Page 120] in, and of thy deadness, this may fasten the conviction of this sin upon thy heart.

2. Observe thy non-proficiency under Means. This is another evidence. A paint­ed Tree or man is always in the same state, but the living grows; the living Christian thrives, and gets ground of corruption: Where there is a principle of Life, there will be growth. How did Nicodemus grow in Christian courage? John 3.1, 2. com­pared with John 7.50, 51. The smoaking Flax will become a flame, and the morning-glimpse come on to a noon-day brightness. True, the Christian is not alwayes sensible of his growth, nor a fit Judg of it. That of the Orator concerning growth in knowledg, may be fitly appli'd hither; As we see the shadow of a Dial to have gone, but see it not go; and the Herb or Grass to have grown, but do not see it grow; so the en­crease of knowledg, (and the same may be said of Grace) because it consists of very small additions, is seen only at some distance: Yet with these limitations, I may affirm, That every true Christian is in a constant, thriving posture.

1. That he grows downward (like Trees in Winter) when he seems to decay upward: he grows more humble, when he seems to be [Page 121] less holy; and this is real growth. God in wisdom suspends his influences as to the growth of other Graces, that there may be a proportionable growth in that. Christians, like the Athenian Students, the more they grow in Grace, the more out of conceit with themselves: As they at their first com­ing thither, arrogated the Name of [...], Wise men; then [...], Lovers of wis­dom: Afterwards [...], Speakers of wis­dom. At last [...], Ideots. So it is with Christians.

2. That he grows more into hatred of sin, when he seems to decay in strength against it; when he feels corruption prevail, lusts predominant; he cryes out with the Apo­stle, Rom. 7.15. What I hate, that do I. And v. 24. O wretched man that I am, who shall deliver me from the body of this death? He more loaths sin and himself, that he can­not conquer it; he abhors the very thoughts of it, and grows more impatient of its yoke.

3. That he grows in depth of Judgment, when he declines in height of Affection: possibly when young, he had more leaves and blossoms, stronger affections, and more serverous motions; but now is more sober and solid. At first he was sick of love; [Page 122] now more rooted in love.

But now it is otherwise with the Forma­list; he experiences no such growth, but the contrary; he goes backward, and not forward, Jer. 7.24. grows more proud and self-confident; sin grows less burdensome, or more delightful to him; as he hath less strength, so he hath less heart then former­ly to resist sin, or perform duty. Conscience is in a consumption, and he that would have strain'd at a Gnat, can after some time swallow a Camel; he loses his seeming love to, and savour of Religion. Observe then if it be thus with thee; for by these thou mayest discover thy Formality.

2. But it is not enough to get a convin­cing sight of this sin, i e. that thou art a Formalist, except thou hast also an humb­ling sense of it; there's a great distance be­twixt the eye and heart; a man may clearly see that he is a sinner, yet be little affected with it; the Drunkard, Swearer, &c. can­not but see their sin, yet are far from feeling it: It must be therefore our endeavour, in order to the cure of this sin, to get the heart affected, as well as the Judgment convinced: Sin must be our burden, else we shall never look out for ease: To this end therefore it must be thy endeavour to view this sin in its [Page 123] aggravations; to consider, and dwell upon the consideration of its hainousness, till thy heart be pressed with the weight of it. To help thee a little in this, take a few things of many.

1. It is a sin that turns the greatest reality in the world into a meer shew and shadow: Religion is the greatest reality; all we do in the World, besides the work of Religion, is but a meer dream; Regeneration, Com­munion with God, the Spiritual combat, the Life of Faith, Mortification of sin, &c. these are realities indeed: Now Formality turns all these into a naked, empty Profession, a vain Theatrical shew; (as the Poetical Fi­ction of the Eccho, metamorphosd from a real Virgin, to a meer Sound) as the Papists have turn'd the true Fast, into a m [...]ck-fast; Repentance and afflicting the soul, into lash­ings of the Body, and Pilgrimages; the Sa­crament of the Supper, into a dumb shew; and the whole Worship of God into a cere­monious Enterlude: So the Formalist turns Prayer, Hearing, Sacraments, &c. into sha­dows; and is this a small sin, think you? Dwell upon this consideration; how soon would Religion vanish into nothing, if there were not a few serious spirits to uphold it in the power of it? This eats out the kernel, [Page 124] the heart, the life of Religion. It was no less serious, then witty a division which one gave of that Text, 2 Tim. 3.5. Having a form of godliness—Here (said he) you have, 1. The Body of Religion, viz. Form. 2. The Soul of Religion, viz. Power. 3. The death of Religion, and that is the separation of the Soul from the Body, Power from Form. This is the effect of thy sin, it murders Re­ligion.

2. It is a mocking God to his very face; it's a lying to God, and will God endure it? What are your formal Petitions, Confessi­ons, Thanksgivings, &c. but meer mockeries? Thou com'st to hear, but it is as they in Jer. 42.5, 6, 9. who when they received a Mes­sage contrary to their designs, tell the Pro­phet to his face, that he lies; or as Isa. 58.2. who were but as a people that did righteous­ness, and forsook not the Ordinances of their God—Or as they are described in Ezek. 33.31, 32. The Prophet's Preaching was to them as a very lovely song of one that hath a pleasant voice—They heard his words, but did them not: And what greater abuse can be put upon God, then for men to come, and pretend a desire to know his Will, yet to take no care of performing it? As to your prayers, I may invert that of the Apostle, 1 Cor. 14. [Page 125] 14. Your understanding prayeth, but the spi­rit is unfruitful. Your approaches to the Lords Table, are no better than a Judas's kiss; nor can God take any more pleasure in your approaches, then he did in the like service of the Jews, Isa. 1.12-15. & 66.3 You do but complement with God, and that is no better then meer mockery: O think how wretched a thing it is, how highly displea­sing! your duties all of them, while you con­tinue in Formality, are so many jeers and a­buses put upon God.

3. By this sin you put a cheat and falla­cy upon your own souls; you mock God, but deceive your selves. Gal. 6.3. If a man think himself to be something when he is nothing, [ [...]] he deceives himself, seduces his own soul. Jam. 1.22. Bare hearers do [...], play the sophisters, put tricks and fallacies upon themselves. So v. 26. He that bridleth not his tongue, (and such ordinarily is the For­malist, bitter, railing, censorious) but de­ceiving his own heart, his Religion is vain: And what greater madness than for a man to cheat himself? Lay this home, and aggra­vate your condition by it: Wretch that I am! I think to deceive God and the world, but I shall find at last that I have deceived [Page 126] my own soul:Psa. 125.5 Will not God both find me out in these crooked wayes, and turn me out with the workers of iniquity? He that per­verteth his wayes, shall be known, Prov. 10.9. The self-flatterers iniquity shall be found hateful, Psal. 36.21. Can I carry it so close­ly, that God shall not find me out? Doth not his eye pierce, and his eye-lids try the children of men? Doth he not set our se­cret sins in the light of his countenance? Is there not a wo to them that dig deep to hide their sins (as well as their counsels) from the Lord?Isa. 29.15, 16. Thus labour to make thy heart sen­sible of this sin.

4. It is a sin of evil influence upon others. Warm and lively Christians are the great blessings of the places where they live; their zeal provokes many, 2 Cor. 9.2. But a dead and heartless profession (especially if of any eminency in the Church) puts a stop to o­thers who are apt to come up to their mea­sure, and there to rest. The whole Army made a stand at Amasa's dead body;2 Sam 20.12. so do many at one dead Christian. How may a dead and formal Minister or Master of a Family, read his own in the Temper of his People or Family? As face answers face in a glass, so for the most part doth the com­plexion and temper of the Followers, an­swer [Page 127] that of their Leaders. Aggravate thy sin by this consideration upon thy own heart. Vile wretch that I am! how many do I hinder in heaven's way? how doth my formality give occasion to some to think there is no reality in Religion; and to others to rest in the same temper? Were I a better Leader, my People, Family, Neighbours would be bet­ter Followers: If they perish in that sin, how justly may their Blood be charged up­on my head?

5. It is a sin that insensibly hardens the heart; every sin is of that nature, Heb. 3.13. But as none is (I think) more deceit­ful, so scarce any more hardning. One or two duties customarily and formally done, will be found mightily deadning and indis­posing the heart to other duties afterward: By Formality in prayer, you may in time pray away both your Graces and Gifts; so you may by customary hearing, hear your selves quite deaf to all Gods counsels.2 Tim. 1.6 This makes the heart of many like the trodden path, or neather Milstone. Formality is a lazy sin; it doth not [...], blow up the Gifts and Graces of Gods Spirit, and so the Fire goes out. Habits of laziness are hardly shaken off, as we see in common Beggars; indulging a lazy temper, (which [Page 128] is the Formalists sin) must needs encrease it. 'Tis the Formalists frame, that of the slug­gard, Prov. 6.10. and 26.14. Yet a little sleep, Ver. 11. &c.—And what is said of him, may well be applied hither, So shall thy poverty come as an armed man—By this lazy, for­mal temper, spiritual poverty invades and seizes upon the soul. Besides, this sin, as it hath a natural, so a judiciary tendency to hardness of heart; i. e. it provokes God to give up to obduration;Luk. 19.26. From him that hath not (so as to improve) shall be taken even that he hath, or seems to have. God will say to such in his just Judgment, Sleep on, and take your rest; and as that great Commander, finding his Sentinel asleep, run him thorow, saying, Dead I found him, & dead I leave him. Thus God deals with the lazy, formal, slug­gish Christian. Work this also on thy heart.

6. It is a sin that broodeth, hatcheth, cherisheth many other; Pride, Self-confi­dence, Contempt of others, are the natu­ral products of it. Upon account of a con­stant course of formal duties, men are apt to encourage themselves in sin; see Jer. 7.8, 9, 10. 'Tis storied of one (an Italian as I remember) who us'd to patter over his pray­ers in the morning, and then challenge the Devil to do his worst. Let but a Formalist [Page 129] observe his own heart, and he shall find, That when he hath done something more then ordinary in a way of duty, he is apt to draw encouragements thence of being more loose afterward. Set this home: Oh what a Viper have I harbour'd in my bosome! How many sins hath this one sin let in, and drawn me into, &c?

7. It's a sin that brings both the surest and soarest destruction. To such is that cut­ting word of our Saviour directed, Matth. 23.33. Ye Serpents, ye generation of Vipers; how can you escape the damnation of Hell? Hypocrites are Leaders in the Black Roll, Matth. 24. last. And as dissembled Sancti­ty is double iniquity, so shall it have a dou­ble portion of Misery. These things I have suggested to help you in aggravating this sin upon your own souls; it were easie to add many more, but any one of these laid close to the Conscience, will through the blessing of God, make the Soul groan un­der the weight of this sin.

This is the sum of the first step which a soul is to take in order to cure; Get a con­vincing sight, and humbling sense of thy sin; and would but the Lord bring on the Work thus far; could I but see your hands on your loins, could I but find you (Ephraim-like) [Page 130] smiting upon your thigh, ashamed, confounded; were you but throughly con­vinced of the guilt, and sensible of the weight of this sin, how hopeful might I be of effecting the Cure?

Direct. 2 When it is thus (or rather, that it may be thus) with thee, make thy addresses to God in way of humble confession, and fervent petition. But to hint something briefly:

1. Fall down before the Lord in the shame and grief of thy own Soul, making self-condemning Acknowledgments, and aggravated Confessions of this sin. Thou that hast been hitherto a proud Pharisee,Luk. 18.13 now become an humble Publican. Learn Davids posture, Psal. 51.3. This is a sin­gular way to get thy own heart affected; for indeed, it's a principal end of confession; we do not confess sin to inform God, but to humble and shame our selves. In confession thou mayest use the forementioned aggrava­tions.

2. Add Petition to confession; beg a more lively sense of this sin; for it is not all thy own aggravating this sin upon thy soul, that will make thee feel it to purpose, till God take it, and set it upon thy Con­science; 'tis the Spirit of God that must to purpose convince of sin, John 16.8. the [Page 131] sins which look but as Moats, will appear Beams in that Light which the Spirit of God darts into the Soul. Beg Contrition also, that acceptable Sacrifice of a broken heart, must be of Gods own preparing, the sor­row which is [...]: according to God, 2 Cor. 7.10—must be from God, Zech. 12.10. Beg pardon with the Psalmist, Ps. 51.1. Fitly may you use his Petition and Argu­ment, Psal. 25.11. Pardon my sin—for it is great; Luk. 18.13 and take up the Publicans Po­sture and Petition, smite on your breast, and say, The Lord be merciful to me a sinner. Beg strength against this sin; pray for Truth in the inward parts; pray as Psal. 119.80. Make my heart sound in thy statutes, that I may never be confounded. Lord, I have the Lineaments, put into me the Life of a Chri­stian; make me what I seem, lest at last I be found what I would not; and here, take heed you be not formal in confessing and praying against your formality; a hypocrite, that hath got the Art to confess his hypocri­sie in hypocrisie, and seems to be displeased with himself for that sin, when he is not so indeed, may well have [Lord have mercy] written upon his door.

Labour to get those things which are the Direct. 3 very Life and Essence of a Christian; [Page 132] those things which are constituent of, and difference a Christian from all others. Some of these things have been hinted already, in shewing what a Formalist wants; I shall touch upon them here, and add more. In general, Content not your selves to act as Christians, or in doing what a Christian doth; 'tis one thing to be and do as a Chri­stian, and another to be a Christian. There are especially five things which constitute, and are, as it were, ingredient into the very Essence of a Christian.

1. A sound conviction of, and deep hu­miliation for sin. This (as you heard be­fore) the Formalist wants; this is the ordi­nary Foundation of all that saving-work which the Spirit of God doth upon the Soul, John 16.8. This is the ordinary forerunner of true solid Comfort: Convi­ction and Contrition are the inlets and pre­paratives to Consolation. Here begun the work upon those three thousand Converts, Acts 2.37. upon Paul, Rom. 7.9. And though its wrought in some insensibly, or with less noise and horror; yet it is wrought in all really, who are saved in Gods ordinary way, and who are truly wrought upon.

Labour then to feel sin your heaviest bur­den; and that not onely some one or few [Page 133] sins of your life,2 Chron. 32.26. but especially your heart-pollutions; be humbled (with Hezekiah) for the pride of your heart, and so for other inward lusts; yea, let your humiliation reach to your very duties; be ashamed at their deficiency and defilements; labour to see and be sensible, that all your righteous­ness is as a filthy rag;Isa. 64.6. and cease not to fol­low the streams; until you are come to the Spring-head, viz. the corruption of Na­ture; and here sit down and weep, as the Jews by the Rivers of Babylon: Never think your conviction and humiliation right, till you arrive at this, viz. A clear sight, and deep abiding sense of the univer­sal pollution of your nature, and the utter inability to any thing truly and spiritually good. Thus you must, as it were, begin the work again, raze all other, and lay this as a sound foundation; he that hath this, hath the root of the matter in him.

2. Labour after a total abnegation of your own righteousness, duties, priviledges, performances—This is essential to a Chri­stian; in that brief, but full description of a sincere Christian, Phil. 3.3. this is one of the three Ingredients, To put no confidence in the flesh. The first Lesson in Christ's School, is Self-denial, Matt. 16.24. We must [Page 134] learn that counsel, Luke 17.10. to acknow­ledg our selves unprofitable servants; 'tis one of he hardest Tasks, but exceeding neces­sary. True Grace, and Christian Religion, is, [perpetua naturae violentia] a doing vio­lence to our selves, thwarting our passions, depluming our selves of all those. Feathers wherewith we are wont to strut, and in which we have prided our selves. We must learn to acknowledg with the Prophet,Isa. 64.6. That all our righteousness is but as a filthy rag; that our best Duties, or seem ng Graces, are in themselves but a beautiful Abomina­tion; and to trust in them, is but to go a cleaner way to Hell. And what should hin­der from this self-denial? What is thy righteousness more (nay, is it not in many respects less) then that of the Scribes and Pharisees? Read Luke 18.10, 11—and com­pare; yet ver. 14. the self-abasing Publi­can went away more justified than the Pha­risee; that is, the Pharisee was not at all ju­stified; for there is not magis & minus in Justification Away then with all thy proud self-reflections; think but how strict a dis­quisition shall be made at the day of Judg­ment, and how piercing the eyes of the Judg will be; and then consider whether thou shalt be able to stand before him in [Page 135] thy own rags; and if thou wilt not be able then to stand, why shouldst thou now glory in them? Oh! surely God can see beams in those duties, where thou canst not discern moats; and will discover blemishes, where thou conceitest there is the greatest beauty.

3. Endeavour a cordial close with Christ upon Gospel-tearms. Here lies the main to which the two former are preparatory. This was Paul's great desire,Phil. 3.9. To be found in Christ—Get therefore that precious Grace of Faith, which is the hand wherewith thou must accept Christ; whatever thou hast, if this be wanting, thou shalt certainly perish; John 3.18, 36. The grand Enquiry at the great Day will be, Whether you believed or no; though it's true, your work will be look't into, but those as the proofs and evidences of the sincerity of your Faith: There will be no standing before the Judg, except him­self be thy Advocate; and this he will not be, but upon thy cordial acceptance of him now. On make out for Christ; cry out, Give me Christ, or I dye. And that you may get Christ, you must not (as Peter) gird your Coat (your own righteousness) to you; but as Bartimeus, cast it from you. Neither think that a blind, bold, adventurous rush­ing upon Christ, a meer adherence to him, [Page 136] or a confident perswasion of his good-will towards you in particular, is the all, or main of this Faith and Acceptance I am pressing; (this mistake will, I fear, be the ruine of Thousands,) There must be an absolute re­signment of thy self to Christ, as well as reliance on him: 'Tis a [...], a gross and grievous mistake, to think that the strength of Faith lyes in the strength of a man's Fancy or Imagination, or of his per­swasion that Christ dyed for him in particu­lar: True Faith gives as well as takes; when you send for a Physician, and he un­dertakes and promises your cure, 'tis suppo­sed you accept of him, and resolve to follow his Prescriptions, else you may miscarry: To accept Christ as your Saviour & Soul-Physi­cian, necessarily includes your giving up your selves to follow his Prescriptions, else you but dissemble with him. This I hint to pre­vent mistakes about the nature of true Faith, (which are too ordinary.) Well, if thou who art yet a Formalist, wouldst be a Christian indeed, get out of all, and accept Christ as tendred in the Gospel.

4. See that thou have a thorow change of heart, Eph 4.23. Be renewed in the Spirit of your mind. 1 Thes. 5.23. Sanctified through­out, 'Tis not building on the old Foundati­on, [Page 137] repairing and decking up the old man, will serve turn? 'Tis not putting a new piece upon the old Garment; all is depraved in A­dam; All must be renew'd in Christ; it's no less then a new Creation, that makes a Chri­stian. That which is born of the flesh,2 Cor. 5. 17 (even the best of it, is no better than flesh, Joh. 3.3, 6. The best of a carnal man, is carnal; no man is born a Christian. There must be a putting off the old man, and putting on the new man, Eph. 4.22, 24. Col. 3.9, 10.Psal. 4 5.10 Bialt. a forgetting and forsaking thy own People and Fathers house; that is, as one well glosses, Quic quid corruptionis ex utero afferimus aut quaecun (que) ex placâ institutione nobis adhaerent: Whatever corruption we derived from the Womb, or contracted by Education, &c. Well, see that not only the branches of cor­ruption be lopt off, but the root digg'd up; let sin be not only left, but loath'd; let duty be not only done, but delighted. See that the change be not only in the face of your con­versations, but in the frame of your hearts, and bent of your affections; and see that it be the whole inward man, not understanding only illightned, or affections enlarg'd; but each faculty having its proper work of San­ctification wrought upon it, and above all, the Will brought to a chearful submission to, and compliance with the Will & Commands [Page 138] of God, even in those things that are most opposite to your natural inclinations. This is a fourth Essential in a Christian.

5. Endeavour liveliness, vigour and since­rity in every duty; content not thy self, till thou hast got thy heart engag'd in duty. I bid thee not lay aside duty; (nay, rather be more frequent) but withall, more fervent and se­rious in it. Hear and practise; pray in the spirit; turn thy dead and heartless confessi­ons, into heart-breaking acknowledgments; thy formal petitions, into earnest groans and breathings of soul, &c. and withall, see that thy end in all be right, viz. Gods glory, and thy souls advantage. Rectitude of ends, is a great piece of sincerity: Oh, this is very es­sential to a Christian, not onely to do duty, but to be lively, vigorous and right-ended in it; not onely to do it, but to do somthing by it, and receive something through it; and that it may be thus, make Conscience of se­riousness and liveliness in the smallest duties, in thy daily Family-duties, yea, in thy very begging a blessing upon the creature. Forma­lity creeps in at our ordinary and lesser du­ties, and by degrees mixes it self with our greater; out it (as much as possible) of your common and ordinary, and there is less dan­ger it should spoil your extraordinary duties.

And thus I have in these five particulars, [Page 139] included (I think) m [...]st of that which is es­sential to a Christian. Oh that the Lord would perswade your hearts to endeavour after them, and that they may be found in every soul of you! These are they that do specifie and constitute a Christian indeed, and that do distinguish him from, and set him above all others in the world; get these, and you are more then Formalists; but get them all; the third cannot be without the first and second; nor can the fourth and fifth, really be without the third; but where all these are found in conjunction, that soul may undoubt­edly conclude its real Christianity.

As a singular help to rowse thee out of Direct. 4 Formality, represent to thy thoughts & me­ditations, the nature of God, especially in those awakening Attributes, his Spirituality, his Omniscience, Omnipresence, &c. together with the dreadfulness of the day of judgment. Formality is the souls sluggishness, and there­fore it needs those helps that are most awak­ning. And oh how would the lively repre­sentation of these things, startle you out of this drowsie temper! Is not God a Spirit? and Spirits are active; and how ill do they that are themselves active & vigorous, brook the lazines of others? Again, Is not Gods eye upon me? Is he not present in a special man­ner to those that are in his service? and must [Page 140] not such a cold and careless temper be highly displeasing to him? Again, How shall I be able to stand before the Tribunal? Will not my For­mality be then discovered? will not the care­less performance, as well as total neglect of du­ty, be enquir'd into, and severely punished at that day? Such workings as these will be up­on the heart that lies under the lively sense of those things; and they must needs put life into thy duties, and put thee out of thy dull and sluggish temper.

Direct. 5 Get a holy jealousie and suspition of thy own heart; watch it as thou wouldst watch a lazy or unfaithful servant: Our hearts will do no longer then they are watcht, and task­ed, and followed; we must be winding them higher continually; if we let them slacken never so little, drowsiness steals upon them; it must be a jealous eye, and strict hand over them, that must keep them waking. Deal therefore with your hearts, as David, Psal. 103.1, 2. Bless the Lord, O my soul, and all that is within me—He calls upon his soul, thus must we,Prov. 6.9, 10. be often jogging them; say not, A little more sleep, a little more slumber—but rather, Why sleepest thou, O sluggard? When wilt thou arise out of thy sleep? Yea, when they seem to be most wakeful and active, there is need to watch them, especially after a duty done with more than ordinary fervor; [Page 141] intensness of action, causeth weariness, and weariness inclines to sleep and slug­gishness.

Earnestly beg the continuance of lively Direct. 6 & quickning Ordinances, and beg life and quickning into those Ordinances. 1. Beg live­ly and quickning Ordinances. They are the means which God hath appointed to beget and keep life in the soul; the word is, The immortal seed whereby souls are begotten to God, 1 Pet. 1.23. But if this and other Ordinances lose their liveliness, by a dead, heartess, formal management; they will instead of rousing us out, lull us a­sleep in our formality. Cor non faciunt quae non habent: How can those Ordi­nances make hearty Christians, which have no heart in them? Ordinances that are not good,Ezek. 20.25. and statutes whereby a soul cannot live, are amongst the saddest of judgments: Dead forms are like the stone at the foot of the Bird, which hinders it from the first use of its wing: Also how prone is the last age of the world to fall into this drowsie temper? We have need of the most lively Ordinances, and all too little to keep us waking: Dull, heart­less Preaching, Prayers, or other Ordi­nances will charm the Soul into a dead sleep, and will be as a soft Pillow under [Page 142] the elbow of drowsie sinners; and this (I am perswaded) is the great reason why the multitude dote on their old forms; because they will break no bones, they will not come near the quick: Men love to be rock'd & hush'd asleep in their Formality: Oh, but if ever you would get from under this corruption, it must be by quickning Ordinances: Oh let us beg of God, that his Worship may be dispensed in that way that is most advan­tagious to the putting souls into, and keeping them in a waking posture.

2. Beg life and quickning into Ordi­nances; the best Ordinances have no power in them, if they be not quickned by the Spirit. They are but like the Pro­phet's staff, 2 King. 4.31. We shall ne­ver stand upon our feet, though the Word bid us stand, if the Spirit do not enter into us, and set us upon our feet, Ezek 2.1, 2. The weapons of our war­fare are mighty, but it must be through God, 2 Cor. 10.4. If we must have heart­less Ordinances, earnest Prayer will ei­ther procure better, or a blessing upon what we have.

Direct. 7 Get into, and frequent the society of warm and hearty Christians: they are like sticks on fire, which wil kindle others that are put to them, 2 Cor. 9.2. Your zeal hath provoked many: If there be a­ny [Page 143] spark under the ashes, they will help to blow it up: If thou hast not the opportunity of conver­sing with living Christians, yet converse in the Scriptures, and other Records, wh [...]re the lives of such are Recorded for thy Im [...]tation, they will shame thee out of thy Formality: they will mightily quicken thee, if there be any thing of true piety in thy heart: their zeal, forwardness, diligence in duty, their care and conscientiousness will put thee on in heavens way; Example is often more prevailing then Precepts Therefore the Ho­ly Ghost enjoins subjection, chastity, meekness, and other Christian vertues, to the Wife, that if the unbelieving H sband obey not the Word, he may be won by the W [...]ves conversation.

Think often in what manner you hope to serve Direct. 8 God in glory; and how the Angels and glorified Saints do now serve him: are they now, or will you then be so cold, careless and heartless as you now a e? Psal. 103.20 The Angels excel in strength, doing his Commandments; and the glorified Saints, (Rev. 4.8 [...]5.8, 9, 13.) Rest not day and night, saying, holy, holy, holy, Lord God Al­mighty— Dost thou hope to be of that blessed so­ciety, and yet act so unlike them now? Should we not labour to be, and act, as we hope one day to be and act? It ill be seems him who hopes one day to j in in consort with that heavenly quire, to be so unskilful and heartless in the service of God, Phil. 3.11. It was Pauls endeavour and ambition, it by any means, to attain to the resur­rection of the dead, i.e. to that measure and per­fection which he hoped then to arrive at. True, we are clogg'd with flesh and corruption; 'tis impossible that our services should be so pure and [Page 144] undefiled; but we should be aspiring towards it; we should do violence to the flesh, that we may serve God in the Spirit: How unsuitable are cold, worthless and lifeless services to the eternal Re­ward? Let your hopes of Glory, and your ex­pectations to be of that blessed society, quicken and wind up you hearts to a high pitch of zeal and fervency; so it did the believing Jews, Act. 26.7. To the which promise our 12 Tribes instantly serving God day and night, hope to come.Heb. 6.11, 12. Let us shew the same diligence to the full assurance of hope, unto the end: Let us not be sloathful, but followers of them, who through Faith and Patience inherit the promises. Thus I have proposed some Remedies, which (if the Lord bless unto you) may be effectual, both to bring on those who are meer Formalists, to be­come sincere Christians, and to quicken those that are Christians indeed, to more vigour and liveliness in the practice of all Christian Duties. It were easie to have added many more; but I shall intreat you to think of these, and work them upon your hearts, and you shall, by the blessing of God, find them helpful to the end for which they were propounded. And now, Bre­thren, I commend you to God, and to the word of his Grace,—Act. 20 32.