Spiritual Refining: OR A TREATISE OF GRACE and ASSURANCE. Wherein are handled, The DoElrine of eA jfurance ,. The `Ufe of Signs in Self-examination. Hon, true graces may be dinguiIhed frone counterfeit. Several true Signsofgrace, andmany fall ones, TheNature of graceunder dh ers Scripture., W tionsorTitles, as Regeneration, The New-creature, TheHeart of flefh, Vo- cation, Sanctification,ec. Many chief Que{'cions (occafionally) controverted between the Orthodox and the Arminians. As aifo many Caf es of C o x S C I E N C E. (Comfort and confirm Saints. Tending to Undeceive and convert Sinners. Being CXX Sermons Preached and now Publifhedby e,4 thóny Burgeß fometiine Fellow of Emanuel Colledge:inCambridge, and now Paftor of the Churchof Salton- Cóldficld in Warwickshire. LONDÓN, Printed by i f.Miller for Thomzr Utrderhill at the Anchor and Bible in Pails Church-yard, near the littleNorth- door, r 6 5 2.
TO THE READER. elm not d f ouraged to publijh thisplain Pradical -Treati/ to thé world, although it bringno Pea- cocksfromOphyr, nojirangeaf- feliedwords or opinions. You(hall not come out to fee here, Aman cloathed with loft raiments, but rather one likeì that man of Jericho, greatly wounded, defring oyl to bepoured therein. And indeedholy and tuai matter bath moll convincing e ajefty; when words donot ob/cure it ; PaintingofaDiamondhin. ders the lu/ire thereof : What Tully [aid of the Phil%pher, is muchmore true oftheDivine; Si af- lertelocluentiam, accipio; fi non habet, non act.. modum flagitem, `Therefore it being my mail d z ¡cope.,
Tothe Reader. f ope to bring the `1 eadérinto apmerful ex erimen- tal Di%overt' of `True grace upon his own heart : I thought Words,Opinions,,i \ ótions andControverfes wouldbe likeAfahel'sCarkafin theway,tomove men togaeon them, 'while they negleEledmore nece'ry andexcellent matter.The true Work ofGrace fe- parated from the Connrerfeit,with the affurance thereof,is the main SubjeEofthisBook, andfhould be ofour corfant thoughtsandmeditations; this of ful,when all other things villvanifh;llaNoahs Arkcoìttinuedon theWaters,'vhenall theflatellyPa- lacesofthe 'vorld rpereovernhelmécl.graceju.Flifying is indeed the treafureofa l hr,ian,butgracefa,nFli- fying is the I(eyto open th'ereunfo:gracejalctìfÿing is much to heprefed,either to broken contritehearts, or when corrupt DoE.lrines(as in Popery) have dan- geroufly in feEied; but CÇrace anoli fying is conflantly tobe urged toevery natural man, and allunbottomed Profe/rs :w there isno man that knoreeth how it farethwith usin the/ dayes, but mull ác(aowledge this Subjectvery ufeful. the vitals ofgodlinef muff be in affiecial mannerpreferved; that inwardinfufed heat muff not be weaknedby ufelef evaporations: Di- utes: Opinions andDi fferences of fudgement,muft not befuckers to draw away nourifhment f om the, fubflantialparts of holinefr. Our Saviour hignfelf chofe thisfubjedaboveall other topreach to his hear- ers; Amunottheirflockingafter him in multitudes didcontenthim, but uponall occafïons he inFtru?7ed them in thedeep,fureandrootedworkofgrace: even in
To the Reader. in his .Wliniflery, he/eparated the Sheep from Goats, theLVheat from the Chaff, and thegood Groundfrom the bad, the wifeVirginfiat hem foal;fh. This then istheone neceflarything, and they choofe the better part whopreferit'before all controverfalmatter. Oh that all would bein'vited'to tafleandfeehow/meet the Traiical `Power ofgrace is above all 5otional Difcourfs ! eflnd oh that. thisBoob, if thouvouchfafefl toreade it, might be to thee likeEli(ha'sílretchinghimflfupon thedead Ghilde, to bring ffiiritual life with the Operations thereof! Ihave all (thematter requiring) dbera fed through the Treatif Prac`licalilrguments againfl eí1rminianfn, which is not onely repugnant to ma- ny eminent pregnantplaces of Scripture, but (as Vo lorAmes well urged again// Grevinchovius) is contrary Cormuni fenfui fidelium, The Ex- perience and fen/e all the faithfull have had of Clods gracious wor/ing upon them. It hathgreat ly grievedme to fie men ofgreat `.Depute amongfl their Difciples at leaf/ , publickly to avouch fuck DoElrines, without any trembling or helitation for mho will not be ready to fall down and wór- /hip theguilded image of Error,' at the found of fisch Sackbuts and Pfalteries, Tut I hope theme" People of god will jay to fisch Teachers, Non eft difoutandum de guftu , That which wee' have /een and felt, as it were, upon our Souls, that we mill adhere unto. l /hall ¡hut up allwith Luthers Prayer, ADodtore gloriofo, Patto.. z,
Tothe Reader. re contentiofo, & inutilibus quæítionibus li- beret Ecclefiam Deus, From a VtEor that feels only his o»n glory , from a contentious Pa- llor that afeEls to remove the bounds of Truth, andfrom unprofitable Queflions, Let god deliver his Church. Amen. ,suttenCeldfuld pily the 3+. 1633. ANTHONY BURG LSSE.
St:t*ItlAt4Ittat44tIttIttltlt -WP 4? 4k 4^ =IP744(÷ir 4049 4--:,44 4,44 ,,;, 44 44 r;.:4' t4 4. ¡ `l 444 ,%4 1' 44454. vi177TV7TVZ7177T77611741 A Table of the Texts and Contents of each SERMON inthis TREATISE. SECT. I. octríne of afíuranreanD goígnegia SERMON æ Corinth.ts.g. Examine your felves whether ye bein thePith, prove.; your own felves, &c. How neceffary and advantagious the Affurance of our being in the flare of Grace is. SERMON III. Whether hypocrites may not attain to force meafure ofpraelicall Knowledge inmatters of Religion. SERMON IV. . That Affurance may behad, SERMON V. Han dleth theadjunEts ofAffurance, IA; The Poi ibility, Excel- lency, Difficulty, and Neceffity of having it. SERMoN VI. Sheweth thedifference between true Affurance andPrefumption. SERMON VII. ContainethRemedies againft carnal]. Confidence, with Directions to the Godly that mournunder the fenfeof the want of Gods fa- vour. And why God doth deny Affurance, wherehe hathgiven Grace. SERMoN VIII. Holdeth forth divers Propoftions anddillinCtions about Marks and Affurance. Sam.
TH$ CONTENTS, SERMON IX,X. Shewing the lawfulneffe and duty of proceedingby way ofSigns And proving that inherent gracious Qualifications within aman, evidence his;Juftification. And anfwering manyDoubts about Signs. SERMON XI. Sheweth how many waies men may mifcarry in the workof Self= Examinationby Signes. SECT. II. aCon dining many true tígneß c Duce. SnaMON XII. r John 2.3. Andhereby we do know that weknowhim, ifwe keephis Gom -, mandments. Handling Obedience as a fign of Grace, SERMON XIII. aCor. r. ra. For our ripping is this, the teftimonyof our Conncienae, that in godly Implicit, andfincerity,&c. Handling Sincerity as a flan of Grace. SERMON XIV. t John3.9,50. Whofoever la born ofGodfinneth net, becasfe the feedabi- dethinhim; neither can he fin, becauféheis bornofGod: In this the children of Godare manifeft. That Oppofrtion againft,and Abfiinence from fin, is a fignof Grace. SERMON XV. Pfalm 26.2. Examine me (oLord) andprove me, try my reins andheart. That for a man to be willing tohave his foul fearchedby God,is a fignof Grace. SRamoN XVI. John 55.2. Anaevery branch that beareth fruit he purgetb, that it may bring forthmorefruit. Growth in Grace, a fignof Grace. Satin.
THE CONTENTS. SERMON XVII. t John 4.73. Hereby know we that we dwellin him, .tndhein us, beeáufe ke bathgiven us of his Spirit. Spirituall performanceof Dutiesa fignof Grace. SBemon XVIII. 1 John 3.18. We know that we have pattedfrom death to life becaufe we., love the Brethren. Love CO the Godly is a fign of Grace. SECT. III. 3Oífcobcrp of manp falte o, unfuffícíent ígnn of efface boliícll carnali men fuppmt tgemfelbe0 bntg. SERMON XIX. Rom. z. z8, 29. For he isnot a ew that is one Outwardly, &c. Church-priviledges no Ggn of Grace. SERMON XX. Matth.7.22. c olany willfay antomein that day, Lord, Lord, &c. Gifts and Parts in matters of. Religion no Ggn of Grace. SERMO,N XXI. Hebr.6.ç. But beloved we hope better things ofyou, and things that ac. company falvasion. That there may be affeiìions and fweet motions of heart in holy things, which yet evidence not Grace,nor accompany falvation. Seardon XXII. BOm,14.17. For the Kingdom of God is not neat and drink, bat Righte- oufneffet.Peact, andgoy in the Holy Ghefl. Sheweth, That from Judgements, Opinions and Difputes, Argu- ments of the Truth of Grace cannot be drawn. SartMon XXIII. I John 4.1. Beloved, beleeve not every fJirit, but try the ffrrtts, whether theyhoof God. Declaring
THE CONTENTS. Declaring what deceits men lie open to, in Judging thofe things to beWorksof the Spirit, which indeed arenot. SERMON XXIV. z Cora3.3. 1Andalthough rgive my body tdbe barned,and havenot cha- rity it profiteth menothing. Manifefling that thegreateft fuffcrings for Chrifl, arenot infallible Evidences of Grace. SERMOn XXV. Mat.' 9.2o. The young man faith unto him, All thef things have kept from my youth up, What lackI yet t Spewing that, and whence, men have fuck ftrong perfwafions of their exact keeping of Gods Law. SERMON XXVI. ACts a6.$. Whichknew me from the beginning (if theywculd tell e.> ) that after the firaitefl f a of our Religion , I lived a Pharif e . Declaring thatmany refl. upon a flriEt way of R eliaion, which yet cometh not up to, but often is befide the appointment of the Word. SERMON XXVI,I. Mark 7.7. Howbeit invain do they wor(hip me, teaching for Doctrines the traditions ofmen. Zeal and diligence in falfe Worfhip, no ground ofComfort. SERMON XXVIII. Mat.fao. For I fay unto you that except your rigbteoufnefSe exceed the., righteoufnefo'e of the Scribes and !bailees, ye ¡hall tono will, enterinto the Kingdomof heaven. Externaia obedience to the Lawof Godano fore evidence for heaven. SERMON XXIX. James2.16. For ac the body without the (birit tc dead, fa faith without works is deadalfa. That a Divine faith or perfwafionof the truths in Religion, is not evidence fore enough of our being inthe BateofGrace. Serrra:
THE CONTENTS. SERMON XXX. John 8.54. Ifi /heuldhonour my (elf my honour were nothing, It is voa Father that honoureth me, ofwhom youJay, He is your God. That every peaceable frame of heart, and perfwafion of Gods love, is not a fureTeftimony ofCaving Grace. SERMox XXXI. Speak not in thy heart, after that theLord thy God bath cafg them out from define thine eyes, faying, For my righteouf neffethe Lord bathbrought me in to pajfe(,re.this Land,&c. That outward fucceffe, profperity and greatheffein the world is no trueevidence of Grace. Deut.9.4,5. . SERMON X XXII. 2 Pet.2.2o. Fer ifafter theyhaveefoapedthepollutionsofthe world,through the knowledge of Jefiis Chrifi, &c. That a mans leaving thofe groffefins he bath lived in, is no fign of Grace. SERMON XXXIII. Mat.ig.ao. When the Difciples heard this; they were aflonifhed; laying, Who then canbelayedl The Difficulty, and in fome fenfe, impoffibility of falvation, not - withftanding the eafineffe which men fancy to thenìfelves thereof. SECT. IV. 1lDherein hanDteDthe jaature of ianctifpíng ewe, matter the 'Otte of Segeneratíott, toíth the iCounterfeft thereof. SERMON XXXIV. John 3.3. 7efus anfweredandfaid, Verily, 'verily, Vnleff a man be born again, be cannot fee the Kingdom ofheaven. Shewing what the New-birth or Regeneration is, SERMON XXXV. John 3. so. tort tbouaMaileris Ifrael, andknowefl not thefe things fl Shewing how ignorant, men of great Learning and outward A z Righte-
THE -CONTENTS. Righteoufnefs in theworld, may be of Regeneration. Saamox XXXVI. John3.6. That which it born of the fie]!, is flefh. The ground of the neceffity ofRegeneration is the corruption of mens nature. Saamox XXXVII. John 3.8. 2be winde bloroeth where it lilleth, and thou hearefi thv found thereof, but care. not tea whenceit cometh, nor whi- ther it goeth, &c. Of the Unexpreffableneffe of this New life. SEBMou XXXVIII. John3.3. Llnleß a man be born again he cannot fee the Kingdom of heaven. Laying open the Counterfeits of the New.birth. St n molt XXXIX. Declaring what both by Duty and Priviledge a fonof God is,whiich he becometh by theNew - birth. SECT. V. (Creating of the nature of Ozace unDer tlzename.fefna creature, luítlz tieQounterfeít of ít. Sanmon XL. Ga1.6. rs. For in Chrifi lersos, neither circumcifion or uncircumcifion availeth any thing, but a new-creature. Shewing the Neceffity of the New. creature. SaaM ox XLI. Sheweth, That the Produéfion of the New- creature is fromGod alone, andwhat Attributesare confpicuous in the work. SeRMox XLII. Shewingwhat the New creature doth not imply, and to what it is oppofed. Senn.
THE CONTENTS. Stamen; XLIII. Concerning, the fupernatarality and excellent Qualities of the New-creature. SERMON XLIV. Anfwering chofe carnall Obje ions men are apt to make agaîrift fuch a change in themfelves. SERMON XLV. Shewing the Counterfeit of the New-creature. SECT. VI. PanDlfng Oace ast (BOO tlaoxknlannfp, ana 05ooD tuotirO aas MC ena tl)eceof. SERMON XLVI. Epheta.io. For we are bú workman/hip, created in aril' 7efies untel good works, whichGodhad beforeordained, that we Ahould walk in them. The New-creature is Gods workmanfhip: Alto its neceflîty and Dignity. SERMON XLVII. That God gives Grace to the moll indifpofed. SERMON XLVIII. Of Good works, What to be created unto Good works implies; and what works aregood, SahMOÑ XLIX. Setting forthdivers Diftinetions and Axioms to clear the Doárine of Good works. SECT. VII. go the A,anctifpftt4 boagi attic Appirít unDeC frye nation of Ow, tuttq the Couatetfeit of it. SERMON L. IIe4.13:9. Forit it egood thingthatthe heart beeftablifhed .withgracei, d 3 xeit
THE CONTENTS, not with meats, that havenot profited them that have been occupied therein. Of the hearts being eftablifhed with Grace, and in what fenfe it is fo. SERMON LI. Shewingwhy Grace in the heart is better thenunneceffary Difputes in the head, together with rules how to manage Difputes and Controverfies without prejudiceto Grace. SERMON LII. That there isa work of God upon a mans heart, which is called Grace : And why inwardholineffe is called Grace. SERMON LIII. Chara6ters and Properties of a Gracious man. SERMoN LIV.. Rom:a.tq. And [hew the work ofthe law written in their hearts, their confcience alfo bearing witnef, &c. Of the Counterfeit of inherent Grace, vii,. Matadi honey : And why God hath continued in wicked menthe ufeof Confcience. SERMON LV. Shewing the caufes of the fenfelefnefs, filence and ftupidityof the Confciencesof molt mea. SERMON LVI. Shewing howprevalent Naturall confcience hath been inHeathens in referenceto good Laws, Books, Affections, Lives; and how it fhould ftit upChriftians to jealoufie. SERMON LVII. Demonftrating, that Naturall piety, Honefty and Sobriety, which is inHeathens or anyothers, isnot Grace. SERMON LVILI. Of Ethicks or Morali Philofophy, that it leads not to falvation: And that themorali verrues of Temperance, Fortitude, Juftice, Liberality,dre. arenot Grace. SECT.
THE CONTENTS. SECT. VIII. t$teatethof tlle flature of coitÚErting Q52ace, unDer tin potion of t»albtngq t"ancttfptng. SERMON LIX. I Cor.6. I I. Andfucb werefume ofyou, but ye are wa/hed, butye orc.0 fanü'ifled, but yeare jaftifiedin the Name oftheLord7efua Chrifl,andby the Spirit of our God. To undeceivemen,thát think, though they live wickedly, yet they íhall die happily: And how it comes co paffe that men are to prone todeceive themfelves. SERMON LX. That Gods grace ofconverfion is fometimes vouchfàfed to the worftof men. SERMON LXI. Of the Wafhing and Cleanfing ofa finner. SERMON LXII. Of the Grace ofGod fanlifyinga linnet: SERMON LXIII. Signsand Characters of fandified ones: SERMON LXIV. The Counterfeit of Sanâificatión, That devotion in fupertitious cuftomes,or Gods own Ordinances,or inbeing externally in Co, venant with God, do not reallyfan%ifiea man. SERMON LXV. Comfortable Dire&ions to poor doubting Chriflians: si SECT. IX. f Ae000gb of Cógace unbet tie jaotíon of Conberfton of Caning unto 45oD. SERMON LXVI. Ezek.33. IS. Say tïntethem, A, Idivefaith the LetrgGed, Ihive tto plea
THE CONTENTS. Pure in the death ofthe wicked, but that the wickedturn fromhis way ,rodlive : wherefore turn ye, turn yefrom your evil ways; For why will ye dye, o haufe ofIfrael. Shewing, that the damnationof wicked men , is unpleafing toGod, andthat which he delights not in. SERMON LXVII. Divers Propofitionsor Confiderations introduCfory to theDoarine of Converfion. SERMON LXVIII. The impediments and obftruCtion of Converfion and what kinde of perfons are moil unlikly ever to be converted ; not to drive them todefpair, but toawaken them out of their fecuriry. SERMON LXIX, Themotives and grounds of our turning unto God: SERMON LXX. Anfwering fome prejudices and cavils of ungodly menagaicff con- verfion or turning unto God. SERMON LXXI. That ungodly Friends and Relationsare great hindrances ofones Converfion: With fome helps or directions to thofe that are thereby kept in their fins. SERMON LX XII. Sonic Helps andEncouragementsto thofe that are difcouraged, be- caufeof the fruitlefnefs of their Refolutions to repent, or the hainoufnefsof their fins. SERMON LXXIII. Jet. 1S.1 a. Thus faith the Lord, Behold Iframe evil againfi you, and devil' device againfl you : Returnye now every onefrom his evil way, andmake your ways andyour doings good. Of Gods framing and deviling evil of Calamities, that men might turn from their evil doings : Alfo, what Godsframing and de- vifing evil implies ; and why judgements andafflictions, which are the good effeCfs of Gods Juftice, Wifdom and Power, are calledevil. SERMON LXXIV. OfAfflictions, the difference between penal del1tudive calami- tis
TIM CONTENTS. ties, and chafe that are Medicinal: And how A#11iLtions are operative to the Converfionof men. SERMON LXXV. Of the time of turning untoGod (viz.)Prefently. SERMON L,XXVI. That Converfion puts a man upon leaving his beloved fin : The Reafon of the difference of Darling fins in men; and the figns by which a man may know hisbeloved fin. SERMON LXXVII. Sheweth that all perfons have need to turn unto God : And Pets forth the true acceptable motives to repentance. SERMON LXXVIII. Jet 18.12. Anti they Paid, There is no hope, hut we will walk afterour own devices, and we will every one do the imaginations of f his evil heart. Of the wilful obflinacy that is in fome men, with the caufes there- of : And that ignorance of ones duty is no excufe. SERMON LXXIX. Joel a.12,53. Therefore alfo now, faith the Lord, Turn ye even tome with allyour heart, and withfalling, andwith weeping and mourning, and rent your hearts, andnot yourgar- ments, &c. Of turning not onely from fin, but to God ; and howmany ways men may do the former, and notthe latter: Alfo, wbatitis to turn to God. SERMON LXXX. That our turning to Godmuff be with the whole heart: Wherein hearty Converfion confifts, with the effeéts of ic. SERMON LXXXI. Of Tears and Sorrow for fin, and that theymuff accompanycon._ verfion. SERMON L XXXII. The nature and neceffity ofgodly forrow and weeping for fin, as accompanying Converfion. SERMON LX,XXIII. Jer.a3112. Bat if they hadfloodits my Coonfel, and badcaufed my people
THE CONTENTS, to hear my words, then they fhould have turned them from their evil ways, and from the evil of their doings. Of the Minifteryof the word, as the means of Converfion, with the other endstheredf, cjc. SERMON. LXXXIV. Why Gods power unto Converfion, Both not always go along with hisword, though difpenfedbya faithful Ministry: And whether corrupt or prophane Minifters may be a means of Converfion. SECT. X. the nature of á5pice, unber tl)e ZemfOton of Taking away the Stony Heart, Givinga Heart of Flefh , ana, Writing Gods Lawsin the Heart, bold;)forcoltnterfett tl)ere0f. SERMON LXXXV. Ezek. 32.26, I will takeaway theflony heart out ofyourflefil, and Iwill giveyou an heart of fte/h. Difplayeth Gods Suveraignty and Dominion over the hearts of men. SERMON LXXXVI. Of the Heart of Scone, and what wickednefs that nameimplyes. SERMON LXXXVII. Of Godsmaking a true Converts heart tender and flexible for eve- ry duty : Alfo, what Heart offell) imples, with the effects and confequencies of it. SERMON LXXXVIII. Holding forth inducements to get this promifed Heart of flefh : Al- fo,fhewing the counterfeit of it. SECT. Xl. VanDlingd6race UnDer tl)e J3Ottonof Gods puttinghisSpirit with- in us, ono Caufing us to walk in his ftatutes. SERMON LXX XIX. Ezek.36.27. And/ willput myfpirit within yoga, and taufeyou to walk in mygames, andyou /hall keepmy judgements, and do them. Of Gods giving his Spirit to a man, and what that promife im- plies: Alfo, of theoperations and effeEls of the (pint of God, where it fo corner. S a R Mo N
TI-i$ CONTEN?S, SaRxdON XC. That the work of Grace is a deep, powerful and inward ,affeding of the whole man : And;how far Grace may be tendredor rceived, and yet not be put effeCtually into our inwards: Al- fo , what this inward deep work of Grace is, with the figns and effc is of it. SERMON XC I. Of the orderand method that God cakes in our Converfon : Firít working in us inward principles, and then caufing us towalk in his ftatutes, oppofre to the Dodtrines of Pelagian', Plitt", LIrminians, and Moral Philofophy: Alfo, frdns to difcover whether ouroutward duties proceed from Grace within, orffröm Humane refpccts. SERMON XCII. That true principlesofGrace within,muft needsdemonftratethení- felves by an outward godly life. SERMON XCIIL Godsnot onely infufing the inward principles of Grace, but alto vouchfafing his quickning, acìuating, affifting Grace unto his people, inablingthem towalk in his ftatutes, maintained againft Pelagian', Orr iniass and Papiffs: Alto, the happy condition of thofewho havethis latter Grace, as well asthe former. SERMON XCIV. Shewingthat true Converts make godlinefs their ordinarypradiee : And what to walk in Gods flames implies. SERMON XCV. Thatconverted perfonsare very careful and tender of the worfhip of God, obferving that, and only that which he hath com- manded. SERMON. XCVI. Of Righteoufnefs and Equity between man and man : And how tender and confcientious a true convert is therein. SERMON XCVII. TheHammer of Arminianifm,demonftrating, That God convert= ing andchanging a firmer, works afteran Omnipotent efficacious and irrefiftible manner, againft the Patrons of Freewill, and power of man to fupernatural things. SERMON XCVIII. The freenefs of Gods grace inconverfion, difplayedand maintained againft Arminians and others: b a SECT.
THE CONTENTS. SECT. XII. inblíngtt eúooAof à5loce unDes tieCítle of Vocation, of Calling. SERMON XCIX. Rom.8, 3o. Moreover, whom he didpredeftinate, themhealto called, &c. The nature ofVocation opened, in refpect of the efficient and in- ftrumental caufes ofit. SERMON C. Holding forth the natureofvocation ordivinecalling. SERMON XCI. Afurther Explanationof the natureof effeEtual calling, by (hew- ingfrom what, and towhat God calls us: As alfo,the Epithets the Scripture givesit. SERMON CII. Contains fome choice properties oreffe&s that accompany effectu- al vocation; whereby men may examine and try themfelves whether they be fo called orno. SERMON CIII. z Cor.z.z6. For yefee your calling, brethren, how that not maywife men after the flefb, not many mighty, not many noble are called. Stirringupto ferious and fixed Meditations upon this calling, in re- fpeEtof the manner and timeof it, and the perlons called. SERMON CIV. Of true fpiritual wifdom, the nature and propertiesof it, difcover- ing who are thereal wife men in the world. SERMON CV. Wifemen afterthe flefhi Charaeterized, and (by Godfor the molt part) rejeêted. SERMON CVI. Reafons why God paffethby Humane wifdom, with thedifference between it and true fpiritual wifdom : Allo, the commendation of Humane Learning, andhow neceffary it is for aMinifter. SERMON CVII. Of theconfrftency of earthly greatnefs and nobility with godlinefs: And yet notwithftanding, how rareit is for loch men to becal. led and faved. SRRraoN
THE CONTENTS. SS RMom CVIIL Mae.az. r4. For many are called, but feware chofen: TheGofpel feaft, and who are welcomeGueft, and who nor. SERMON CIX. Thatmoft of thofethat are called, come thort of what is abfolutely neceflary . And whothey be. SERMON C X. Aplea for ftricknefs inReligion. SsaMON CXI. Of }ElectionandReprobation, and of the fewnefs and propertiesof thofe that are chofen, anfwering, the Objections of men, and clearing theJuftice of God. Sa amble CXII. More figns and effects of Election, with directions to thofe that are overwhelmed with thoughts and fearswhether theyare etcced or no. SE15.1161; CXIII. Ephef.4.1. I therefore the Prifoner of the Lord, befiech you, thole walk worthy of the vocation wherewithyeare called. Of Cluiftians walking worthyof their calling, what to walkWor- thy implyes 5 andwhat are the properties and actions that will become and grace our holy calling. SERMON CXIV. Of the nature, extentand example of that holinefs towhich God callsaman. SERMOON CXV. Of the glorious effaceofthe Saints in heaven to which God calls all (inners repenting and believing. SE R MON CXVI. Pet.z.io. Wherefore the rather (Brethren) give all diligence tomakeyoui callingandelebtionfure. The Nature, Poffrbility, Duty and Means of the Affuranceof ones effectual calling. SERMON cxvri. The pofúbilityand dutyof Affuranceof our calling demonffrated ___ And
TAIE CONTENTS. And the Reafonswhy force think a certainaffurance impollible; with Anfwers to the ObjeCtions broughtagainft it. ' Sax sow CXVIII. Theadvantages the godlyhave byaffurance : How itmay be known from prefut ptron; with direttionsto the godly that wantit. SIRSON CXIX. Acts a.:y. For the premife is untoyou, and to year children, and to all that are afar off, even as many ac the Lord our God (hall call. Sheweth inhow many refpeâ:lwicked men ( before theireffeEtual Calling) are afar off from;God, andconfequentlymiferable. Ssxhot( CXX. That hot all mankinde are called with a Paving call; How abfurd it is to hold, That the works of God, the Sun, MoonandStars, &c. may fo call men : And Gods Juftice cleared in that point, flirting up all to behold the fevericy and goodnefs of the Lord.
$acT.I. ------ .,..4,,,,,4+. .4-44444044. A T R E A T I S E GRACE and ASSURANCE; Being CXX. SERMONS. SECT. I° TheDoctrine of Affurance andSignes. SERMON I. Hoer nece f fary and advantagions the Aßurance of our being in the Bate ofGrace ás. a Co R. 13.5. Examine your felves whether ye be in the faith, prove your own (elves, &c. Pßá He Church of Corinth, though it was a Garden immediat- ly pkrnted by the Apoftles, yet quickly was filled with noifome weeds, whereupon the Apoltle threatens it with fevereDifcipline, if they repent not; Ecclefiaflical Di- fcipline being in the Church,as the Sword is inthe Com- monwealth. The Corinthians dillafte this feverity, and queftion his Apoflolical power and authority : Love to mens hafts, and a defire of fecurity in them, rather then any folid Arguments, make men queftion the 7114 Divinum of Chrifts iafhtu- tions. The Apofile proveth his Calling by that fpirisual fuccefs and power- full efficacy which his Word had among chem,and therefore inftead ofproving and examining him,he commands thm to try their own (elves. This very Argu- ment may the faithful) Minifters of God in Englandufe againft manywho now condemntheir Calling. I n the words youhave a Duty enjoyned. a. Theobjeti matter ofit, Which is illuftrated from an abfurd confequent, ifthis dutybe neg mine aur(clves, The Duty is let home in two emphatical words eve y andJg`-a`h Proveyour (elver. The formerword doth inthe generallgnifie to take an experimental knowledge of any thing that is either uncertain, un- inown or hidden. Hence that knowledge whichwe have by general arguments anti abftrafted reafons, cannot be called are') anexperimental knowledge. Now der aufe,befides the bare knowledge, there may be altoa good end or bad pro- pounded in examination, therefore in an illfenfe the word is applied tothedevil and his inftruments, and in a good fenfe to God, and here in theText to our felvcs. It is further to be obferved, that chefe words do imply that men are greyt ítrangers to themfelves, and that fo much felf-love Both blinde them, that they knownot themfelves. Again, Thefe words alto imply thatthere are cer- t; tain l darks and Signs, whereby a manmay come certainly to know what he is, other-
2 The DoEJrine, Duty and tl f e f ud ne f o fAff urance. S n- c otherwife this commandwould be in vain. To the fame purpose is the word al- fo aD,,,g4eer, AntImzda implíeth a fevere andslaiigeet inquifition intoour felves,fo as to havea full experienceof what is in us ; hence Rem.5.5 Am6. l is ufed for experience. In thenext place you have the object matter, Whetheryebe in the faith. He 0 doth not here fpeakof Fides qua creditor, theDoctrine offaith ; but the saving grace o faith, as appeareth by the other particular, ICnowye not that Chriflis in yea ? The Apoftle faith, Ye in thefaith,rather then faith in you, to thew the largeextent of faith, thatwe are Subjeds whodo not contain it wholly ; ;she ufeth contraryphrafes to be infinne, and in the flesh rather then finne, and flefhh tobe in us ; fo fome obferve that, Enter rhea into thy Maflersjoy, not thy Ma- ilers joy into thee ; though that feem to be a fancy, and the true meaning is, Enter into the place ofthyMailers joy, for fo zees is ufed in Eflher, The Popi& Commentators to elude this plate when brought by the Orthodox, to prove, That a man may be certainof true grace inhim, do anfwer, That the Apoftle fpeaks not here of the faxing Works of the Spirit, but the miraculeue Work!; This is made an Argument that they were the Apoftlesofthe trueMesas, be- rateoft`,e miracleswrought among them. And G41.3.5. the Apoftleproveth the true Doctrine of Chrili to be among them, becaufe of miracles done to them ; we may adde alto Math, i 1.5. when Johns Difciples come toknow,Whe- eherhe Werethe trueChrifl, Jefas returneth this anfwer, Theblinde receive their fight, the lame Walk, &c. As if he thonld have raid, These wonderfull works demonftrateme tobe theMeffrac. Now though it should begranted,that this . werepart ofthe meaning, when the Apoftlecals them to anexperimental proof of his Apoftle&ip among them, yet this cannot be all, becaufe Cltriff'is not said todwell inus, according tothe Scripturephrae,or to be in us by ameet-mi- raculous faith only. The confequent abfurdity is inchofe words, VnlefJe yebe reprobates. Pifca- ter takes reprobateshereas oppofed to thofe that are predeftinated; but I pre- I ferre Beta's judgement, who underftands it of a corrupt andunfoundminde,ll thus, Theymight eafily difcoverthe work of Chrilt to be in them, or among them, unleffe their underftandings were in part depraved; for that he doth not fnppofeatotal iunfoundneffeinthem,appeareth by theGreek,esv,'aìi 'o otEis, whereai doth mitigate the speech ; therefore it rendred by force, Vnleffe in fomethinyyou be unfound. That a reprobate minde is a corrupted minde,appear- g eth 2 Tim.3.8:Men ofcorrupt minde, reprobate concerning thefaitkand Tit. r. s6. Although we donot take reprobates here asopplbfed ro predeftinated, yet I fee not why we may not well translate it Reprobates, not as taking it forfuch who are out of hopeof falvation; but as the Scripture cals Reprobate frlver, Jer.6.3o. Ì which bath no worth or fitneffe in it for trade. Though the Aponte writeth here to the wholeChurch, yet the duty is to be obferved refpedively by every believer; Neither is thattrueofEffius, who toavoid the orthodox Arguments forAffurance of grace, faith,lt maybe eaRlier known, Ctn.& is in fuch a Church or Congregation, then in the heart ofapartièularbeliever: forthe Textfpealts not of Chrifis being in his Doctrine and Ordinances among them, which in- deed is eafily difcerned ; but of his fpiritual inhabitation by fandifying gra ce in them, Obferv, t. h is a dotty of ffecial concernmentfor the people ofGod:* be affured offetch a true ' 1 and favingWork,of grace inthem, as.thereby they/hall bedifferenced fromunfoatnd 1111 hypocrites. Obferv, a, There arecertain Notes andSigns ofgrace,whereby amanmay discern What he is. -- A Practical and Experimental knowledge of Grace doth farre tranfc end i a meer Notional and Theoretical : There is a great difference bettateen, him that bath heard Honey is fweet, and him that bath tatted it. It is a rule among the Hebrews, That Yerba notitia, quandoque figni ficant a ffeflum
E C11.1.' TheDomine, Duty and tifefulneßof Affrirance. 3 affellsm&effet1um. Wordsof knowledge do fometimes fignifie the alfe&ions in the heart, and the effeas thereofin life, howweTfwere it if theydid always fofignifie among Chrifians. Informer tunes Chriflians did touch labour after' an experimental knowledge, now they luxuriate intoa meer brain- knowledge ;1 howfoever in phyfickwe call that man by way of contempt an Emperick, who goeth by experienceonly, and bath no knowledgeofthe nature of things, yet I tobe an Emperick inChriflianitymay have a good fenfe. Inlegendù libris styli gaaramtu /cieatiam, fedfaporem, faid Bernard, In reading books let us not fo much look for fcience, as a favourinefs of the truth upon our hearts. Now when the Apolfle commands us toprove andtry our(elves, it is to endeavour to feel that inaassfecundo, as they fay,, in aelual working, which we perfwade our felves isin usalbsprima, or habitually. As forexample, Every man thinketh he is abeliever,- he is regenerated ; To prove or try our felves, is to apply thofe notesand marks which the Scripture makesof filch, and thereby to have an ex- perimental feelingofthe aelual exercife of trefe things. The Scripture ¶P il.r. g. cals this a dons fenfe 'or feeling, where the Apoflle diflinguifheth it from a,}íyo uo, knowledge andjudgement, makingit tobe the inward favoq y fenfeand feeling ofdivine things upon their hearts. Now that this praélical experimental workOfgrace in our felves, whereby we areable todifcern what is true, andwhat is imperfeft andcounterfeit, isvery ne- ceffary;will be mademanifeil from feveral grounds. As Firfì, Our Saviour didin his Sermons muchpreffe this point upon his hearers. If Reafon Ïe that be true which the HeathenPaid, andofapienslogsitur , aulaa animi ape- OrlI , when a wife man(peakshe openeth the rich treafurea and wardrobe as it ji were of hisminde; This is muchmore-true of Chrifl in whom are the trea- fures ofwifdom. And ofall prallical points in Divinityout Saviour is moil fre- quentlyon this, Thatwhich is conceivedhis fief Parable, Matrh.r;. it ismain- lyto ¡hew thedifferenceof truegrace from that which is like it only, and asbe- ing amatter oFgreat concernment-Tririririae 8.8. after the Parable was I ended, refits cried, He thatbath earsto hear let him bear. Now thatcryin is ne- ver attributed untoChrifbrfpeech; but when his affeffions were very amen and the matterofgreat importance. It is alto tobeconfidered that thishe (peaks to amuhüudé [that throngedafter him with great attention, yet to fuch he' de- dareth, That few have a good and hone(! heart to receive the Word. When therefore our Saviour bimfelfthall thus preach, thatyoumay in theufe of the. Ordinances finde much alterationmadeinyour felves; youmay havejóy, faith; fomekindeof reformation, andyet not be the good and right foil: what a pro- vocation ¡hould this be tous never to leave, till we betrulyqualified : Our Sa- viouralfofpends another Parable to this purpofe, Maeth.zs. cif the ten Virgins, whereall are Virgins, that is, fuchwho had preferved themfelves from the Ido- latries and groffe vices ofthe world ; . They both had lamps, they both go with confidence tomeet the Bridegroom, and there is no dilferencingofone from the other, till theBridegroom come : fothat by this Parable it íhould feeni, that a Profeffour having no more then a falle impeded or counterfeit work of grace, may-live and die with a great deal of comfort and confidence, as if his condi- tionwere exceeding good, andnot finde it otherwife till itbe too late. Again Matth.7.2},zj,z6, By two kInde ofbuilders, one upon thefand, theother upon the rock; What.is reprefented, but twokinde of believers, one that bath the outward profeffronand wayof Chriflianity, andhe is alto truly roodupon ChrifI; but thereis another whobuilds upon the fand, who diggeth not deep enough; and this is thegreaten part ofChriflians: thy faith, thy repentance,' thy 12y arenot deep enough, now mark the confequence, The fall. thereof teal grear. Thy damnationwill be fomuch the more terrible, when all thy religious' duties, all thy external profeflion ¡hallfall to theground. Andit is a fall by way. ofrending, as the word fignifieth, Ohhow wpfull to be rent from God, and,. B a thofe
Reafonz. Rcafo, 3, The Detiritio, Dutyand UKfefulneft of Af urance. S E c T. Iä thofeduties which thou truftedft in. Therefore our Saviour at ver.zz. faith, Many Will call tohim at thatday,Havenot Weprophefied in thyName, eat and drunk in thy preface? that is, offered Sacrifices and received Sacraments ? but for all that Chriffknoweth then not. By all this you fee, how neceffary it is we be not deceived about the work of grace , and that we ought to have both our eyes in our head , leaf' we take an whole fpirituall effare in counterfeit coy r. This experimental knowledge is of confequence, beta,[ of the eafineffe andprone- neJfein us to miFlake. What AuJlin laid of the Doctrineof the Trinity, In ni- hilofacilius &periculofixa erratur , in nothing is the errour more calk andmore dangerous ; the fame is applicable to this matter ; for the words of examining and provingdo imply the deceitfulnefs of our heart, that there are many falle Ihapes and forms upon it. Hencearethofe phrafes of [earthing our hearts and communingWithour hearts ; all which argue the difficultyof being fully acquain- ted with what is init. The Tapiffs indeedprelfe this too fare, as if therefore nonecould ever tell when they did truly love God, or had a fincere heart ; but the falfneffeofthis is intime tobe (hewed, only there is much truth in this, that firthere is fo much felf-love and carnal confidencein us, thatwe eaflyperfwadeour ji felvs that we are indeed fuchas weought tobe.Ask every man oneafter another, who is not confident that heis regenerated, that he bath anintereft in Chrill,that hisheart isgood?andwhy are they fo?bot becaufe they donot faithfullycompare thenotes and characters of true grace, and diligently apply them to their own felvs.Thefews andPharifees could never bebeatenout ofthofe vain hopes and car- nal confidences. Hence theApoltle ufeth anemphatical word ofa Jew,Rom.z.rq.' Thourefleji inthe law, nJmmi5, Thouartfetureinthe law, as in tome admirable t priviledgeand fignai teftimony of Gods love ; That whichChrilt promifed,viz. Re.Fi to theirfouls, theyfound in the law, fo thatno loadof finne could burden them, becaufe they had refthere. As it is thus of a Jew, fo we may fay of a Chriftian, he refteth inthe Doctrineofthe Gofpel, and the outward ufeof Or- dinances, not feeling the weightof finne. Infomuchthat it werefarre better to fee people pray with fear, and eat theirbread with trembling and aftonifhment, left they have gone nofarther yet then hypocrites, then to be fo carnally and falfly perfwadedof their goodcondition as they are. How many are indeed but Glow-worms, or white rotten trees, of bafe materials, though force fhinin there be in theirconverfation I Therefore thisText might be faltned upon th gates of the whole world, uponeverydoor, every poll, Examine, prove your felves. Thirdly, Je is very dangerous tomifcarry inthis matter. Oh the confufion that fell upon the foolifhVirgins when their want ofoil was difcovered. Howwary areyou totake clipt filver, or counterfeit coy ? but it is great danger to take I counterfeit Repentancefor true Repentance , counterfeit Faith for true Faith. If that praying, profef ingof thine, be not good and found, thou art undone for ever. When theApof}le, Heb.6. had reckoned up feveral particulars, which many amongusdo not attain unto, Theywere enlightned, they taffedof thegood Wordof God, theyWere partakers of theholy Ghoff, yet, faith he, Ihope better things ofyou, and things that accompany falvation. What thunder and lightnings is Ihere ? better things eben illumination , then participation of the holy things, better things then taftingofthegood word of God ? what, are not thefe things that doaccompany falvation ? May wenot cryout with theDifciples in another cafe, This is anhardfaying, Who then canbefaved ? Yet fo it is, we Minifters of Gods wordmay fay, Except your righteoufnefsexceed that of outward profef-J lion, ofrepeating of Sermons, ofFamily-duties of common works of Gods Spirit, which are in temporary believers,you cannever enter into the kingdom of heaven and therefore wehope and pray for better thingsofyou, even fuch aswill furely accompanyfalvation; Fourthly,
S a e T. I. TheDocrine,.Duty andUUfefttlneßof Affurance. 5 Fourthly, Thispratiical difcerning ì, ofconfequence , becaafe of the difficulty to Reafon 4. finde out the true diferences between truegraceand itu counterfeit: It ishard doc`tri- nally to lay down the bounds, wherein-theydiffer, in fomuch that fome Divines make the work ofgrace inthe believer to differ from that of the re- generatedperfon, gradually only, notfpecifically, but that is falte. If then it be thus hard by way of DottrineCo let thebounds, howmuch more is it diffi- cult for Chriftians in their practiceto mark out the right way ? Thehyp e-rite feels!, a joy, feels aforrow, feeleth afweetnefs in the Ordinances , and lo doth the godly, but to thew how one is fure he is not deceived,and the other is, this is hard, though indeed they do diner as much as one ina dream, or madnefs, that is really perfwadedof, and affèftedwith Inch great advantages, loth from him that is trulyawake, andknoweth he is not in a dream. Therefore the words to try andprove, do fuppofe that a manmuff have knowledgeof the rule : and the charaders which do deferibefilch a grace, he muff alto haveskilfulnefs in mana- gingby wayofapplication thefe notes to himfelf, and thismull be done out of atemptation, with muchattending and perfeveringthereunto. For as indoetri- nalcontroveries, that is the great Queftion, Which is the true Church, and that whichdoth not erre? as allo, What are theeffential marks that do confti- tute aChurch ? So in praditals, This is the great doubt, What is the truth of grace ? Whether 1 be the man that have it? Andwhat are the notes to decipher it? Andas for the former Quelion, we would fain have fome vifible infallible Judge todetermine it.that theremightbe no More difpute: So here,we would de- fire fuck a peculiar revelation from heaventhat fhouldby name fay unto us, we are thofe Chriftians in whomateno guile. Fifthly, It is of concernment, becaufe of the manifold advantages that will Reafon g. come to at , when We have attained to fach an experimentall 1 nowledge of oar Advantages of felves. As this experi- . mental F_rii, We fhall accountall ourformer knowledgeofdivine things, andall our' ledgeof ourW +parts though never foadmirable,to have beenbut likea tinkling cymbal. When felvesr thoucornett to have this inward feeling of holy things upon thy heart, thou I. wilt bewail ail thyduties, and conferences, and religious performances done by thee, as a Parrat that had nounderftandingof thefe things. If :a man reade ina book,orfee in mapfuch and fuch countreys,he bath indeed force confufed knowledge, but ifhe travel himfeif into thofe countreys, and fee the Towns and buildings, hewill fay hisformer apprehenfionofthemwas but lame to' what he bathnow,or as the Queenof Sheba,who had heard rumours ofSolomonwifdom, when thecame tohave anexperimental knowledge of it, thenthe was altonith- ed , and Paid, All that fhehad heard was nothing to that Whichfbefaw; So it is in matter ofgrace, ifGÓd work thefe favoury inward experiments in thee, thou wilt beattonifhed to fee thedifference between thyPelfnowand once; all that thou haft heard, reador preached, is nothing to that thou feeleft ; But how is r it befeared, that many haveken godlinefs but in the Map only, theynever badexperience of the thing it fell. How manyare there that talkofconverfion orrepentance, as men doof bringing forth a childe, who never had the experi- enceofehe throbs and pains that then areepdured. Paul, what a long time did helive n a road of religiousdutii:s, but when he came tohave an experimental workupon him, hedied, whereas he wasalivebefore, that is, hebecamefenlble oftbe damnable anddangerous efface he was in, whereas he had great confi- denceof his good life and falvation before. And thus it is withevery man that bathgottenexperimental knowledge; Alas (faith he) I wasalive once, I thought my felffome body, when Icould pray, write Sermons, difpute fo underftand- ' ingly, but now I fee I did not knowWhat thatfaith was, orgodlinefs was that Idid argue fo muchabout, I never knew any thingof God, or ofhis gracious works till now, will that foul fay. r , Secondly,Where there is this experirnel knowledge,that mans heart is as it I Ie _ 3 _ bYtCÇ
TheDdtirrine,Duty andu ßofAO'arance. S a o T. I. were theBibles counterpane. TheScripture is the original, and his heart is the c_py ofit, he can readover thePromifes, the Threätntngs, and can fay, Pro. barum 'Davidinhis Pfalms, Pall in his Epiftles, fpeak that mans heart; feel that mans temptations, make thatmans objections. Henceyouhave an ex- cellent exprefiion, john 3.33. He that receiveth hit to imony, fettethto his fed, t at Gód io tray. The Scripture fpeaketh of Gods faling tous, and our Pealing to him. In this place it is a Metaphor from their civil contracts which were con- firmed and folemnly declared tobe good by feats, per.3 2.10. Sohe that cloth in- deed receive the teftimony ofthe Scripture, he cloth folemnly declare by his life and converfation, that God is true ; Therefore all thofewho in the general fay, they believe, yet flaewnot a praftical converfation accordingly, they let not their teal thatGod is true. I I I. Thirdly, Where this is, itwill powerfully dead the heart to all humane ex- cellencies ; That as inman thePhilofophers fay, thevegetative and fenfitive life is(wallowed up in therational ; fo in a Chriftian his natural andanimal life is in great meafureturnedto his,fupernatural life. In the thorny ground there did thecorn and thornscomeuptogether, butwhere the lifeofgrace is in the pia- ftical exercife of it, all Poch fuckers willbe cut off. It is not head-notions, but I heart-feelings that will exclude immoderacy of affections .to other things A manthat a long while tailed of thewine of brain-knowledge when he comes to tafle offhis experimental knowledge,he will fay Thenew is bell-. Hence Gal. 2.20. Pauldenieth he liveth, bat Chrift liveth in him. Omni, vita eft propter de.. letiationem, All life is for delight. Till therefore thoucaniltake delight and ex perimentalfweetnefsin holy things, th tongue indeed.may be often about good things, but tt-Fi àrtcan newbe in rTiem. Loveof theworld may Rand with theformerkndeof knowledge, but not with, the later. Arijiorle obferà veth, that dogs cannot hunt where the fent of fweet flowers is, becaufe that i- verteth the finell ; fo neither canwerune after Chrift in the fweetnefs of his ointments, whenthe finellofworldly delights and earthly refrefhments do in- terpole. t irdAgigegHgSzteti91ZAtD g ?1fúM864s :iii g i li SERMON II. Holding forthmoreadvantages to e/lranceo, iCox. a3.5. Examine your feletes, prove your 'elves, &c. THere remain more advantages, which will accrew toa Christian, that be- fides a general notion-knowledge bath apraétical and experimental difco- very ofgrace in his heart. I. ad, He Willen)oy thefweetnefsandbenefit ofthe Ordinances,which menof parts The knowing an giftsonly do not. Howmany are therewho in our Church-adminiftrations experienced are likeold Baraillai that had loft his talle and hearing, and fo cared not for Chriltian on- David,feafls and mufrck? David, Pfa.r9. preferreth Gods Word in freeerneffe 1y enjoys the above thehoney and honey-comb , Pfal.84. is fpent in admiring the lovelinefs and fheexneCsof beautyof Gods Ordinances: Now alas a man without. the experimental qoak the Oxdiaan- ) ne ee% workOf grace upon his foul, cannomore beaffefted with thefe, then a blinde man with colours, Cant. t.4. Becarfe of thy ointment poured forth, therefore the i virgins
S a çjx. I. The Dolirine,,Duty,andUfefulnef.fof flfrbrance. virgins love thee Chrift in bis Ordinances doth asMary, open ¿box ofointment, which diffufeth á fpiritual favour inChurch- Affemblies to the godly, and this only theexperimentalChriftian feels.Chryfoflom fometimes in his Sermonsfpeak- ing of themore hidden and choice principles of the Chriftian Religion, ufeth this phrafe, Sciuntinitiati quiddico, Thofe that are initiated or admitted into our myfteriesknowwhat I mean. Thus allo may theMinifters of God,preach- ingeither of the bitternefs of finne , the fadnefs of fpiritual defertions, or the unfs of Chrift , the fweetnefs of his fellowthip and communion, fay, The praftifed, exercifed Chriftian knoweth what I mean formal cuaomary Chrifti- ans are 4rangers unto that vertue and efficacy whichis communicated in fpiritual Ordinances. Cant.4. t 2. The Church is compared to ¿gardenfhut up, a fountain Paled, which is tobe undetftood not o-n[y torelpeet of thedefence and proteeli- on God vouchfafeth his Church, that none can deftroy her; but allo, becaufe ftrangersand wicked men arenot able to drink of her delicacies, or fm ell of her fweetnefs. A fpiritual Sermon is a Fountain fealedup, the fpiritual adminiftrati- on of a Sacrament, is a Garden inclofed; formal notional Chriftians underíand nor, or perceive the full fweetnefs thereof. Therewere many people in a throng and coold about our Saviour, but the infirm woman onely felt efficacy ço_rae from him : fomany mayattend theOrdinances, frequent the Affemblies, but force fevinly finde the inward power of Chrift derived unto their fouls : As therefore Thom,u, ihoúupon an gr)ound, Paid, He would not believe Chrill tobe rifen, unleffe hefaw his Wounds; and pus his fingers into them: So neither do thoubelieve thyeftateto be good and found , unleffe thou mayeft fee and feel the efficacy ofChrift in bis Ordinances upon thee. flufiin fpeaks Au[lin. A6. ao. experimentally ofthisfatnefs and fweetnefs in Gods Ordinances, 4liguando in- Confef.tap.4o. tromittismeDámineinaffefiummultuminufitatumintr arfru, adnefcioquam dulce- dinemd qua fiperficiatur in me, nefcio quiderit, quadvita ifia nonerit. Secondly, Ey thisprat- ical knowledgeand exercife thou wilt be taken off ieucr, I I. a!1 nee awlvain diffuetátions inmatters of Religion, and Wilt be more folicitous Is taken off at been, in is ownheart. In former times when the eople ofGod were búfre from needlefs about the touchffone and trial of race in the they did not Taunchhoout and vorn di- intoRichdee and un roftable ne(îions, b owof latefincebelievers have lookmore tto bu to tliemfIves indípfputes and controverfies, and new opinions , this prafti- his own heart. cal knowledge ofgrace is much ne4Tèded, ÿóu fhall findemen fooner uisnQ about faith then livia 'Ty faith, talkányofheavenly- ìindednif thnbein di o:noted. thas the trees in Godsgarden fproutupintofuckers andbarrenboiihs, andbear 'ittlefruit upon them, t Tim.6.4. The Apofle dothexcellently defcribe Inch a temper, he Gals it Doting ¿hoot Zrflioes, oras it is in theGreek, Sickand lan- gui/hing; Even as much fretting and vexation confumeth the flefh of the body, fodoproudand vain áffeéiationsof new opinions pine away the foul. What is this but to th''ik that aform maybecome bread, and aferpent fifb ? As it is a Mini- fiersduty to preach only thofe things that are profitable, The fewer Went oast to Jrsegood feed, not poffon, or empty chaff ; fo it is alb required of private Chri- ftians, that they do think, conferre of, and Study thofe things only that may edileandprafticallybuild up their fouls. I would not hereby difcourage an indeavour in Chriftians togrow in knowledge. The Apoftle reproveth fome for being babes, and that he could not fpeak unto them as fpiritual but as carnal, only they muff know, thatfaith bath efficacious purifying albs as well as know- ingalts, and therefore our increafe mull beequal both quoad notitiam, and ee caciam, inrefpeft of knowledge and efficacyalfo. A Chriftian may grow either uoadámplitudinemfcientisorefficaciamfcienrie, the inlargement of his know- ledge both in refpelbofthe matter, bemay know more things then he did, as allo in themanner, more clearly, evidently and firmly then be did, orelfe in the efficacy of hisknowledg,though he do not more risings then he did,yet heknow- eth themmorepraltically, they have agreater influence upon his heart and af- felbions
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