The naturall mans case stated, or, An exact map of the little world man considered in both his capacities, either in the state of nature or grace / as is laid down in XVII sermons by that late truely orthodox divine, Mr. Christopher Love ... ; whereunto is annexed The saints triumph over death, being his funeral sermon, by that painful labourer in the Lords vineyard, Mr. Tho. Manton ...

SERMON , I. EPHES. 2. 12. That at that time ye were without Christ , being Aliens from the Common-wealth of Israel , and strangers from the Covenants of promise ; having no hope , and without God in the world .

THis Chapter out of which my Text is taken , is like a little Map , containing in it a description of the little world Man , and that in a double capacity ; considering man either in the state of Grace , or in the state of Nature ; If you consider Man in the first capacity , in the state of Grace , this chapter layes down a five fold description of bringing Man into the state of Grace .

1. Here is laid down the efficient cause of bringing Man out of the state of Nature , into the state of Grace , and that is God , in the 4. vers .

2. Here is laid down the impulsive cause , and that is the riches of Gods mercy in the same verse , But God who is rich in mercy for the great love wherewith he loved us , &c.

3. Here is laid down the meritorious cause of it , which is Christ in his sufferings , in the 7. verse , that in the ages to come , he might shew the exceeding riches of his grace in his kindnesse towards us , through Jesus Christ .

4. Here is laid down the finall cause of it in the same verse also , that in Ages to come , he might shew the exceeding riches of his grace . And ,

Lastly , here is the instrumentall cause of bringing man out of the state of Nature into the state of Grace , and that is Faith , in the 8. verse : For by grace are you saved through Faith , and that not of your selves , it is the gift of God .

Now the other part of the Map describes man in the second capacity , in the state of Nature , and herein it gives a twofold description of Mans condition ;

1. Positively , what he is . 2. Privatively , what he wants .

1. It describes Man in the state of Nature positively what he is , and that in five particulars ;

1. Men in their naturall condition , are described to bee dead in trespasses and sinnes .

2. They walk according to the course of this world , as Pagans and Heathens do .

3. According to the Prince of the power of the air , that is , the Devill ; now the Devill is called the Prince of the air , either because he doth reside in the air , or else , because he hath the power of the winde and of the air .

4. They are called Children of disobe dience ; that is , bor n in a state of disobedience quite contrary to the commands of God .

5. That they fulfill the lusts of the flesh and of the minde , and are by nature children of wrath .

Thus far you have the positive description of Man in the state of Nature .

2. Now in the second place , the Apostle describes him privatively what he wants ; and that in the words of my Text , in five particulars , wherein hee plainly shews that he is the poorest man in the world that wants Jesus Christ , and the most miserable : That at that time you were without Christ ; that is the first : You were Aliens from the Common-wealth of Israel ; that is the second : You were strangers to the Covenants of promise ; that is the third : You were without hope ; that is the fourth : And you were without God in the world ; that 's the fift .

Now these comprehensive expressions , contain in them the whole misery of Man , and that in these five particulars here named ; 2. here is described the time how long , a man is in this condition , that at that time , that is , the time during your unconverted estate ; as long as you are unconverted , so long you are without Christ , and an Alien from the Common wealth of Israel , and a stranger to the Covenants of promise , without hope and without God in the world .

And now what a dismall Text have I here to handle , and what a doleful tragedy am I now to act ? but yet out of every one of these , there is a great deal of comfort which may flow forth ; I shall only at present make entrance into the words , and speak more fully to them afterwards ; that at that time you were without Christ ; That at that time : Beloved here wants something to supply the sense of the words , and therefore read the foregoing words , and you will finde what must be brought in ; the verse before runs thus , Wherefore remember , that you being in times past Gentiles in the flesh , &c. wherefore remember , these words must be prefixt ; Wherefore remember , that at that time you were without Christ , and aliens to the Common-wealth of Israel , &c. I shall here by the way only draw out this one doctrine from the coherence of the words , Wherefore remember that at that time ; the Apostle would have these converted Ephesians to remember , that they were men without Christ , and aliens to the Common-wealth of Israel , and strangers to the covenants of promise , without hope , and without God in the world : now from hence I would commend this observation to you .

Doct. That it is the will of God that men in a converted estate should often call to minde the sinfulnesse and misery they were guilty of before their conversion .

Beloved , this is a subject I could never have occasion to speak to you of before , and yet it is a point of admirable use , especially in these times , wherein people think that when once they are brought into a state of Grace , they must live in divine raptures , and revelations , and spirituall joyes , above duties and ordinances , and never look back into their former sinfulnesse and wickednesse they were guilty of before their conversion : Why , here the Ephesians were converted men , and had extraordinary priviledges , they were brought to sit in heavenly places in Christ Jesus ; and yet the Apostle bids them remember their former sinfulnesse and misery , Remember O you Ephesians that ye were once without Christ , and you were Aliens to the Common-wealth of Israel , &c. therefore you must take heed of this , to think that when you are converted , you must be only rapt up into the third heavens , and never look back into your former condition ; you see here the Apostle bids you remember what you were at that time during your unconverted estate , that you were then without Christ , and strangers to the Covenants of promise , &c. So that you see it is the will of God , that men in a converted estate should often cal to minde the sins and miserie they were in before conversion .

Now before I come to give you the Reasons of the point , give me leave to premise these three Cautions ; when I tell you , that after your conversion , you should call to minde your sin and misery before conversion , you must not do it 1. with complacency of spirit ; nor 2. with stupidity of heart ; nor 3. with despondency of minde .

Caution 1 1. You must not cal to minde your former sinfulnesse with complacency of spirit , to please your humors ; you must not do as some great men use to do , that have been guilty of great and crying sins ; as adultery , drunkennesse , swearing , and the like , in their youth ; go tell and boast of them in their age ; this is a very great wickednesse : you must call to minde your former sinfulnesse not with complacency , but with bitternesse of spirit , with grief , sorrow , and perplexity of heart : Many men will tel you large stories of the wickednesse , that they have committed ; but they do it with delight , and if they had strength and abilities , they would be guilty of the same sins and wickednesses stil ; which is a most ungodly practise , and that which the Scripture condemns men for , as in the 23. of Ezek. 23. 19 , 21. Yet she multiplyed her whoredomes , Ezek. 23. 19 , 21. in calling to remembrance the dayes of her youth , wherein she had played the harlot in the land of Egypt ; Thus thou calledst to remembrance the lewdnesse of thy youth : the meaning of this is , she called her sins to remembrance , but it was so as to play the whore stil , and to be unclean stil , she did it with delight and complacency , with content and joy ; now I say you should call your sins to remembrance with a great deal of grief and sorrow , and bitternesse of spirit : and therefore when young gallants wil boast of their sins , and tel how often they have been drunk , and have made others to be so ; and how often they have plaid the whoremaster , and have drawn others to do so ; this is a most Diabolical remembrance .

2. You must not cal your former sins to remembrance , with stupidity of heart neither : Beloved , there are many men can remember what lewd courses they have taken , and what wicked lives they have lived ; how often they have been drunk and unclean , and the like ; and yet are never troubled at the remembrance of it ; their hearts do not smite them with remorse and sorrow , but are like a rock ; the sense of sin never troubles them : this is no way of calling sin to remembrance , with a blockish and stupid heart , this is not thanks worthy ; but it must be done with a broken , and a bleeding , and a contrite heart : And ,

3. Take in this caution too , it must not be done with despondency of minde neither . There are many converted ones , that do cal their sins to remembrance , but it makes them discouraged and unwilling to come to Christ , it makes them think that they have no interest in the covenant of grace ; but this should not be , the true effect that the consideration of your former sinfulnesse should produce , should be your laying your souls low , and making them humble , and the more sensible of that indispensable need you have of Christ , of going unto him for salvation and comfort .

These are the Cautions necessary to be premised ; I come now to give you the Reasons of the point , why it is the will of God , that people in a converted estate , should often cal to minde the sin and misery they were in before conversion , and Reas 1 1. God will have it so , because by so doing , you will be provoked the more highly to magnifie and admire the greatnesse and riches of Gods grace to you ; there are none in the World greater admirers of Gods grace and mercy , then those that are most studious of their own sin and misery : thou wilt never solemnly and throughly magnifie Gods mercy , till thou art plunged into a deep sensiblenesse of thine own misery , till the Lord hath brought thee to see in what a miserable and deplorable condition thou wert in before conversion , thou wilt then admire and magnifie the riches of Gods free grace , in bringing thee out of that condition , into the estate of grace , as in 1 Tim. 1. 13. the Apostle Paul when he 1 Tim. 1. 13. would magnifie the free grace of God to him , saith he , I was a blasphemer , and a persecutor , and injurious ; and yet through the abundance of Gods free grace and mercy , I have obtained mercy : the consideration of his former sinfulnesse did elevate and scrue up his heart , to make him admire the free grace of God to his soul ; that man can never prize liberty as he should do , that never was in prison : But ,

Reas 2 2. Another reason why God wil have it so is , because this will be as a spur to quicken and engage men to be more eminent in grace , after their conversion : when a man doth frequently and seriously consider how bad and sinful he was before conversion , it cannot but provoke him now to be more humble and holy , after his conversion . It is very observable in Paul , that all those sins and wickednesses he was guilty of before conversion , he did most of all strive against , and labour to excell in the contrary graces after conversion : as first before conversion he did labour to hale others to prison , for worshipping of Christ ; but after his conversion , he did labour to draw others to Christ : Act. 26. 10 , 11. Many of the Saints Act. 26. 10 , 11. did I shut up in prison , and gave my voice against them , and punished them oft in every City , and I was exceeding mad against them , and banished them into other Cities : and now you shall see that after conversion , Paul did labour to outvie in grace , that evil course he was in before ; as before conversion , he did imprison those that did belong to Christ , so after conversion , he was shut up himself in prison , for the cause of Christ ; before conversion , he gave his voice against the people of God , but after conversion , he did pray to God for them ; before conversion , he did punish them often , but afterward he did preach to them often ; before conversion , he did compell men to blaspheme Christ , but after conversion , he was very earnest to perswade people to beleive in Christ ; he was exceeding mad against them before conversion , but afterward hee was so exceeding zealous for the people of God , that every one thought hee had been mad : and lastly , before conversion he did persecute Saints to strange Cities , but afterwards he did go preaching of the Gospel to strange Cities : Oh my Beloved , let Pauls pattern be your task , cal to minde your sin and wickednesse in your unconverted condition , but so that it may provoke you , that now you are converted , you may labour to abound in grace , as formerly you have abounded in sin .

Reas 3 3. Another reason why God will have us call to minde the sin and misery we were in before conversion , is , because this will be a means to kindle a great deal of pity and compassion in our souls , towards those that remain yet unconverted : this the Apostle exhorts us to in Tit. 3. 2 , 3. Speak evill of no man , sayes he , be no brawler , Tit. 3. 2 , 3. but gentle , Shewing all meeknesse unto all men , for we our selves also were sometime foolish , disobedient , deceived , serving divers lusts and pleasures , living in malice and envy , hatefull , and hating one another ; as if the Apostle should have said , I Paul , and thou Titus , we were sinful as wel as they , and did serve divers lusts as wel as they once , let us therefore be pitiful , and merciful , and compassionate towards them , this consideration wil greatly provoke us to commiserate poor sinful souls ; the great reason why we pity them no more then we do , is because we do not cal to mind our own sinfulnesse , and what we were before conversion .

Reas 4 4. Another reason may be this , because the consideration of our former misery , will greatly abate pride in the hearts of converted men ; this will be a great means to abate and keep under pride , and advance humility in the hearts of Gods people : Beloved , a good man naturally is apt to be proud , we are not proud of our sins , but of our graces ; pride is apt to grow in the best mans heart , and therefore God would have us sometime look back upon what we were in our unconverted estate , that so that might abate the pride of our spirits : you have an excellent place for this in Ezek. 16. 3 , 4 , 5. compared with the last Ezek. 16. 3 , 4 , 5. verse of that chapter . Sayes God there to Jerusalem , Thy Birth and thy Nativity is of the land of Canaan ; thy Father was an Amorite , and thy mother an Hittite ; and as for thy Nativity , in the day that thou wast born , thy Navill was not cut , neither wert thou washed in water to supple thee , no eye pitied thee to do any of these unto thee , but thou wert cast out into the open field , to the loathing of thy person in the day that thou wast born ; that thou maist remember , and be confounded , and never open thy mouth any more , because of thy shame , when I am pacified towards thee for all that thou hast done , saith the Lord : They must remember their guilt and their shame when God is pacified towards them , and when God is reconciled to them ; and so you have another place for the same purpose , in Ezek. 20. 43. And there shall you remember your wayes , and your doings , wherein you have Ezek. 20. 43. been defiled , and you shal loath your selves in your sight , for al the evil that you have committed . I remember what Plutarch relates of one Agathocles , who was advanced from a potters son , a low , mean , and contemptible condition , to be King of Sicilie , this man when he might have been served every day in golden dishes , yet he would stil have his provisions brought in earthen dishes , because sayes he , I may remember what I was , and what I am , a potters son , that so I may not be too much lifted up and exalted : why , so do you remember what you were , your Father a potter , and you a poor miserable sinfull creature , and this will abate the pride of your hearts .

Reas 5 5. And lastly , God wil have us cal to minde our former sinfulnesse , because this wil make us more watchful and circumspect , that we do not run again into those sins that we were guilty of before conversion ; God would not have us do it , to drive us into despair , or to question our evidences for heaven , but to make us humble and watchful , that we run not again into the same sins . Thou maist thus think with thy self , Before conversion , I spent my dayes in sin and wickednesse , and consumed my years in vanity and pleasures , in fulfilling the lusts of the flesh and of the mind ; and the consideration of this , will lay an engagement upon thy soul , to walk more carefully , and prudently , and holily in time to come ; this the Apostle makes use of , in Ephes. 5. 8. You were sometimes Ephes. 5. 8. darknesse ( saith he ) but now are you light in the Lord , walk therefore as children of the light ; we should now hate and abhorre those sins that formerly we have delighted in .

Use . These are the reasons of the point ; I shal only make one short use of it ; which shal be of reprehension to those , that ( notwithstanding it is the will of God , that men after conversion should cal to minde the sin they were guilty of before conversion ) do yet crosse this doctrine either in their judgement , or practice .

1. This reproves those that do contradict this Doctrine in their judgement , and think that when once they are converted , they must never look back upon their former wretchednesse , but only now live in Divine raptures , and revelations , and spirituall joyes , and comforts ; for , 1. If Pauls precept be warrantable , then this opinion is unwarrantable , for he tels us that we must remember what we were in our unconverted estate , that we were at that time without Christ , and without hope , and without God in the World . 2. Paul tels the Ephesians , that were an elected people , who were elected before the beginning of the world , that they must remember that they were dead in trespasses and sinnes heretofore , though now they were quickened : and if Paul bids them call to minde their former sinfulnesse , then why should not we do it ?

2. This reproves those that though they do not deny this Doctrine in judgement , yet do not make it their practise , to call to minde their former sins that they were guilty of before conversion : I dare warrant , that many of you can remember what you have done , and what debts have been owing you twenty years agoe , but yet cannot cal to minde what sins you have committed 20. yeares agoe , it may be some of you have been cheaters and swearers , adulterers and prophaners , and yet now you never think of it , but imagine all is well : I doe not know how to expresse what sad , dismall and deplorable condition thy poor soul is in , thou that dost never call to mind thy former sins : But thus much shall suffice for this first Doctrine .

SERMON , II. EPHES. 2. 12. That at that time ye were without Christ , —

WE come now to the body and bulk of the words , That at that time ye were without Christ , from whence note ,

Doctr. That every man during the time of his unregeneracy , is in a condition without Jesus Christ .

My Beloved , if I should tell you now that when you come home , you should have never a bit of bread to put in your mouths , that all your subsistence and livelihood should be taken away , that you should be heirs of never a foot of Land , and that you should have nothing at all to live upon , you would count this a hard case , but I tel you my Brethren , that to be without Jesus Christ is a far worse case , it is the saddest and miserablest thing in the world to be without Jesus Christ : when I tell you , that you are without Christ , I tell you the saddest News in the World ; but before I can bring home this Doctrine to you , there is one Objection and one Question , that I must spend a little time in answering , the Objection is this :

Object . Object . How can it be said of these Ephesians here that were elected , that before their conversion they were without Jesus Christ , for they were chosen of God in Christ Ephes. 1. 4. before the world was made , and therefore how can the Apostle say that when they were born they were without Jesus Christ , seeing they were chosen in Christ before the beginning of the world ?

Answ. I answer , That the same man in a different sense may be said both to be in Christ and out of Christ ; it is true the Apostle sayes in the first , that they were chosen in Christ before the world was .

1 If you respect the eternall decree and determination of God , so they were in Christ , for God did purpose to make Jesus Christ a Mediatour between God and man , by whose bloud they should be saved .

2 Though they were in Christ in regard of Gods decree , yet they were without Christ in regard of the application of the bloud of Christ to their souls : for till a man hath Faith , he can make no application of the love of God to him , for he that hath not the spirit of Christ , he is none of his , though they were in Christ in regard of the eternall decree of God , yet they were without Christ in regard of the actuall application of the love of God to them ; for they could not apply to their own souls that Christ did love them and own them as his children , till they were brought into a converted estate .

I come now to the question which I promised to resolve , which is this :

Quest. What it is to be without Christ .

Answ. I answer it concludes in it these three things ; 1 To be without the saving knowledge of Christ ; 2 To be without any actuall interest in Christ ; and 3 to be without any spirituall communion with Christ .

Now if you ask me which of these is chiefly here meant , that these Ephesians were without ; I answer the two former , for they were both without the true knowledge of Christ ; and also without any actuall interest in Christ .

1. To be without Christ is to be without the saving knowledge of Jesus Christ : though a man during his unconverted estate , may gather together a great deal of notionall knowledge , yet the Scripture doth lay him under this condition , that he is a man without Christ . Now a man may be said to be without the knowledge of Christ in these 5 particulars .

1 A man may have a common knowledge of Christ , and yet be without a spirituall knowledge of Christ , he may have a naturall knowledge by the works of God , by hearing , reading , or the like , and yet be without a spirituall knowledge , to know Christ in a spirituall manner .

2 A man may have a notionall , and yet be without an experimentall knowledge of Christ ; and hence it is that the Scripture expresseth the difference between the knowledge of the righteous and of the wicked man ; the Lord plants wisdome in the secret parts of his children , but in the outward parts , in the head and in the brain of wicked men , God makes his Children to know Christ in the inward parts .

3 An unregenerate man may have a contemplative , and yet be without an affective knowledge of Jesus Christ ; wicked men may have a speculative knowledge of Christ , they may know Christ as a man knowes his neighbour , but now a beleever knowes Christ as a wife knowes her Husband , a beleever knows Christ and he loves Christ too , an unregenerate man he may have much light , but he has but little heat in his knowledge , he may grow much in a contemplative , but not in an affective knowledge , he knows what he should doe , but he will not doe what he knows . A wicked mans knowledge is like the Moon , it hath light with it but no heat , but a godly mans knowledge is like the Sun , that hath heat as well as light , a Beleever loves Christ as well as he knows him .

4 An unregenerate man he is without an appropriating knowledge of Christ , he doth not know Christ to be his Christ , there are none that do know Christ to be theirs but those that do belong to Christ , now in this sense , a man may be a great knowing man , and yet not know Jesus Christ .

5 And lastly , an unregenerate man , he is without a practicall knowledge of Jesus Christ ; they know much but do but little , as in Tit. 1 16. In their words they Tit. 1. 16. professe to know him , but in their works they deny him , though they know God , yet they glorifie him not as God , they know many things , but will do nothing : Now put all these together , wherein an unregenerate man is without the knowledge of Christ , he is without a spiritual , and experimentall knowledg , without an affective , and apprehensive knowledg , & without an appropriating and practicall knowledge of Christ .

2 To be without Christ implies not only to be without a saving knowledge of Christ , but also to be without an actuall interest in Christ , that at that time you were without Christ , that is , during the time of your unconverted estate , you were without any reall actuall interest in Christ ; from whence observe ,

Doctr. That every man during the time of his unregeneracy , is without any actuall interest in Christ .

In the handling of this point , I shall onely do these three things .

1 I shall shew you the propertles of a man without Christ ;

2 I shall shew you the characters of a man without Christ ; And

3 I shall shew you the misery of a man without Christ : and then come to the Uses .

1 I shall shew you the properties of a man without Christ : and in treating of Eight properties of a man without Christ . this subject , I wish from my soul that if I cannot allure you , yet that I might affright you , and throughly awaken you , to see the indispensable need that you have of getting an interest in Jesus Christ ; and here I shall discover to you eight particular properties of a man without Christ .

1 Every man without Jesus Christ he is a base man . 2 He is a bondman : 3 He is a beggerly man : 4 He is a blinde man : 5 He is a deformed man : 6 He is a disconsolate man : 7 He is a dead man ; and 8 He is a damn'd man .

These are the eight properties of a man without Jesus Christ : 1 Every man without Jesus Christ is a base man ; though thou art born of the bloud of Nobles , and though thou art of the off-spring of Princes , yet if thou hast not the Royall bloud of Jesus Christ running in thy veins , thou art a base man . In Dan. 11. 21. and in Psal. 15. 4. in both those places you read of vile persons ; such is every man without Christ : and he must needs be so , because it is only Christ that can take off that basenesse wherein every one is by nature ; as in Esa. 43. 4. sayes God , Since thou wer 't precious in mine eyes , thou becamest honourable , and in 1 Pet. 2. 7. Unto you which believe Christ is precious , it is Jesus Christ , that puts a Diamond of honour and glory upon men , they are all base men that are out of Jesus Christ , and that in these three respects :

1 They come from a base originall ; 2 They commit base actions ; And 3 They aime at base ends .

For the 1. every man that is out of Christ he comes from a base originall , he hath not his origination from the Spirit , but from the Flesh , he proceeds not from God who is the Father of Lights , but from the Devill who is the Prince of Darknesse .

2 He is base because he commits base actions , all the actions and services of a Christlesse man , at the best are but as filthy Isa. 64. 6. rags , and dead works . A man in his unconverted estate , he is the slave and drudge of the Devill , a worker of wickednesse , still fulfilling the desires of the flesh and of the minde , being given over to vile affections .

3 He is a base man without Christ , because he aims at base ends in whatsoever he does ; and that two wayes , 1 In this world he aims at base ends in his hearing , reading , praying , and profession of Religion , he mindes himself and his own ends in all : And 2 all his actions tend to base ends in another world ; as the actions of a man in Christ tend to Salvation , so the actions of a Christlesse man tend to damnation .

2 A man without Christ is not only a base man , but a bondman ; this Christ tels us of in John 8. 36. If the Son make you free , Joh. 8. 36. then are you free indeed , intimating , that if you have an interest in Christ to free you from the slavery of sin and Satan , you are slaves indeed : this bondage and slavery likewise consists in three particulars : 1 they are slaves to sin ; 2 to the Devill ; and 3 to the Law .

1 Every Christlesse man he is a slave 1. Joh. 8. 34. to sin ; in Joh. 8. 34. sayes Christ there , Verily I say unto you , whosoever committeth sin , is the servant of sin , and in 2 Pet. 2. 19. 2 Pet. 2. 19. While they promise them liberty , the themselves are servants of corruption , for of whom a man is overcome , of the same he is brought in bondage . Every man by nature is a slave to his lusts , and a slave to sin , and to the creatures ; God made man Lord over all the creatures , but man hath made himself servant to all the creatures .

2 He is not only in bondage and slavery to sin , but to the devill too , as in 2 Tim. 2. the two last verses , sayes the Apostle , 2 Tim. 2. in meeknesse instructing those that oppose themselves , if God peradventure will give them repentance , to the acknowledging of the truth , that they may recover themselves out of the snare of the Devill , who are taken captive by him at his will .

3 He is in bondage to the Law , that is , he does nothing in obedience to the Law ; and this is the great misery of a man without Christ , he is bound to keep the whole Law of God : there is a very strange expression in Rev. 18. 13. Saint John tels Rev. 18. 13. there that all those that did worship the Beast , shall cry woe and alas , for Babylon is fallen , and shall cry for the slaves and souls of men : all wicked men are slaves to Antichrist , to sin and to the Law , and this is the great misery of an unregenerate man .

3 Thou art not only a base and a bond man , but a beggerly man too without Jesus Christ ; for all the treasures of grace and mercy are hid and locked up in Christ as in a common Magazine or Storehouse : Col. 2. 3. In him are hid all the treasures of wisedome and knowledge ; if you are out of Christ you have nothing , as Rev. 4. 17. Thou sayest Rev. 4. 17. thou art rich and increast in goods , and hast need of nothing , and knowest not that thou art poor , and wretched , and miserable , and blind , and naked ; you will grant that he is a poor and beggerly man , that wants these four things , meat for his belly , cloathes for his back , money for his purse , and a house to put his head in , why in all these respects every man that is out of Christ is a beggerly man .

1 A beggerly man is one that hath no meat to put in his belly , and all you that have no interest in Jesus Christ are beggerly , in this regard , because you do not feed upon that bread of life , nor drink of that water of life , the Lord Christ , whose flesh is meat indeed , and whose bloud is drink Joh. 6. 55. indeed , without which your soules will starve for hunger .

2 You will say he is a poor man , that hath no cloathes to put on his back : thus every man out of Christ is not only poor but naked ; Rev. 3. 17. Thou knewest not that thou wer 't poor and miserable , and blinde and naked , that man that is not cloathed with the long Robes of Cerists righteousnesse , he is a naked man and exposed to the wrath and vengeance of Almighty God , those men have only a cloak to cover their sinfull nakednesse and shame , that are cloathed with the robes of Christs righteousnesse . It is said of Jacob , that he Gen. 27. obtained the blessing from his Father by being clad in the garments of his eldest brother , and so are we only blessed by God our Father , as we are cloathed with the robes of our elder brother Jesus Christ .

3. That man is a beggerly man that hath no money in his purse ; why so , though your purses be full of Gold , yet if your hearts be not full of Grace , you are very beggerly men , Luk 16. 11. Grace is only the true riches ; all the durable riches are bound up in Christ .

4. And lastly , he is a beggerly man , that hath not a house to put his head in , that is destitute of a house to lodge in , and a bed to lie on ; why so , thou that hast no interest in Christ , when thy dayes are expired and death comes , thou knowest not what to do , nor whither to go , thou canst not say with the godly man that when death takes thee hence thou shalt be received into everlasting habitations , you cannot say 〈◊〉 Christ is gone before to prepare a place for thee in heaven : So that in these four particulars you see , that a Christlesse man is a very beggerly man , having neither food for his body , nor cloathes for his back , nor money in his purse , nor a house to put his head in , unlesse it be in a dungeon of darknesse , with Devils and damned spirits .

4. Another property of a man without 4. Rev. 3. 17. Christ is , that he is a blinde man : Rev. 3. 17. and knewest not that thou art wretched , and miserable , and poor , and blinde , and naked and hence it is , that wicked men during their unregeneracy are called darknesse , in Ephes. 5. 8. You were sometime darknesse , but Ephes. 5. 8. now are you like in the Lord , walk as children of the light : So light is come into the world , Joh. 3. 19. and yet men love larknesse rather then light , because their deeds are evil . Jesus Christ is to the soul that which the son is to the earth , take away the Sun from the earth , and it is nothing but a dungeon of darknesse : so take away Christ from the Soul and it is nothing but a dungeon of the Devill ; though there be a Christ in the world , yet if the heart be shut , and Jesus Christ be not in thee , thou art in a state of darknesse and blindenesse .

5 Every man without Christ , is a deformed man , as you may read in Ezek. 16. 3 , 4 , 5 , 6 , 8 , 11 , and 14. verses , Thus Ezek. 16. 3 , 4 , &c. saith the Lord God , thy Nativity is in the land of Canaan , thy Father was an Amorite , &c. and in the 6. vers . When I passed by thee , and saw thee polluted in thine own blood , I said unto thee ( when thou wast in thy bloud ) Live , yea I said unto thee when thou wast in thy bloud , Live ; when a poor childe lies weltring it its bloud , not swadled , nor washed , nor looked after , what a sad condition is it in ? and thus were you sayes God ; but then read on in the 7. verse , I have caused thee to multiply as the bud of the Field , and thou hast encreased and waxen great , &c. and so again in the 14. verse , Thy renown went forth among the heathen for thy beauty ; for it was perfect through my comlinesse that I had put upon thee , saith the Lord , Intimating that before Christ looks upon a soul , he lies weltring in his own bloud , and not able to help himself , but when he becoms comely through Christs comlinesse that is cast upon him ; if you want Christ , you want your best ornament : a man without Christ is like a body full of sores and botches , he is like a dark house without light , and like a body without a head , and such a man must needs be a deformed man .

6. Another property of a Christlesse man is that he is a disconsolate man , Christ is the only spring of comfort , and the fountain of all joy and consolation , take away Christ from the Soul , and it is all one , as if you did take away the Sun from the firmament ; if a man hath all the blessings in the world , yet if he want Christ , he wants that which should sweeten all the rest of his comforts . In Exod. 15. 23. 25. you read there of the waters of Marah , they were so bitter , that none could drink of them , but then the Lord shewed Moses a tree , which when he had cast into the waters , the waters were made sweet ; why Jesus Christ he is this tree , that sweetens the bitternesse of any outward affliction , and he can make all thy sorrowes to flee away ; there is nothing in the world that sweetens the comforts , and gives us joy , in the possession of the things of this world , more then the having an interest in Jesus Christ : it is not ( Beloved ) the having of much of the creature in your house ; but the having of Christ in your hearts , that makes you live comfortably ; all the bread you eat will be but bread of sorrow , if you do not feed upon the body of Jesus Christ , and all your drink will be but wine of astonishment , if you do not drink of the bloud of Jesus Christ ; without an interest in Christ , al your comforts are but crosses , and al your mercies are but miseries , as in Job 20. Job 20 22 22. In the fulnesse of his sufficiency he shall be in straits , though you have abundance of the things of this life , though you have more then enough , yet if you have not an interest in Christ , you have nothing .

7. Another property of a man out of Christ is , that he is a dead man . You know that common place in 1 Joh. 5. 12. He that Ioh. 5. 12. hath the Son he hath life , and he that hath not the Son he hath not life , hence we read in Eph. 2. 1. that unregenerate men are dead in Ephes. 2. 1. trespasses and sins , and the reason is , because that Christ is a Beleevers life : Col. 3. 3. Col. 3. 3. Our life is hid with Christ in God , take away Christ from a man and you take away his life , and take away life from a man and he is a dead lump of flesh ; unregenerate men are termed strangers to the life of godlinesse , and therefore must needs be dead in their sins ; though they do injoy the life of a man , yet if the life that he lives be not by the Faith of the Son of God , he is spiritually dead : As for example , you know a dead man he feels nothing , do what you will to him , he does not feel it ; so a man that is spiritually dead , he does not feel the weight of his sins , though they are a heavie burden pressing him down into the pit of Hell , he is a stranger to the life of godlinesse , and past feeling , given over to a reprobate sense , so that he feels not the weight and burden of all his sins .

2. A dead man he hath a title to nothing here in this life , though he were never so rich , yet he loseth his title to all , and his riches goes from him to another ; why so , being spiritually dead , you can lay claim to nothing , neither to grace , nor mercy , heaven or happinesse by Jesus Christ .

3. A dead man is still rotting and returning to the dust from whence he came ; and so a man that is spiritually dead he fals from iniquity to iniquity , and from one sinne to another , till at last he drops down into Hell fire .

8. The last property of a Christlesse man is , that he is a damned man , if he live and dye without Christ hee is a damned man . So Joh. 3. 18. He that beleeveth Ioh. 3. 18. not , he is condemned already , he is as surely damn'd as if he were in hell already , he that is without Jesus Christ , must needs goe without Heaven , for Heaven and Glory and happinesse are entailed upon him ; Heaven is given to none , but those that are heirs together with Christ , and therefore you that are without Christ must needs be without heaven , and consequently without happinesse and salvation , and therefore must needs be damn'd . So that you see in these eight particular properties , in what a sad and miserable condition every Christlesse man is in , and oh ! that what has been now declared concerning the wretchednesse of a Christlesse man , might provoke every soul of you to a holy eagernesse and earnestnesse of spirit , above all your gettings to labour to get Jesus Christ .

SERMON , III. EPHES. 2. 12. That at that time ye were without Christ , —

WE come now to the 2. Question , which I promised you to resolve .

Quest. What are the Characters of a Man without Jesus Christ .

This Query is very necessary , because hereby we may know , whether we are the men that are without Jesus Christ Seven Characters of a man without Christ or no ; now I shall reduce these characters of a Christlesse man into these seven heads , and go over them very briefly .

1. That man that is without the Spirit of Christ , he is without any reall actuall interest in Christ : this the Apostle layes down to us in so many expresse terms in Rom. 8. 9. If any man hath not the Spirit of Christ , he is none of his : Christ and Rom 8. 9 the Spirit are inseparable companions ; have the one , and you enjoy the other ; want the ione , and you are without the other ; And here ( Beloved ) to apply this more particularly , you are without any interest in Christ , if you are without the Spirit of Christ in the threefold operation of it .

1. If you are without the enlightning work of the Spirit , to teach your minds to know Christ .

2. If you are without the inclining work of the Spirit , to draw your hearts to love Christ ; And

3. If you are without the constraniing work of the Spirit , to impower your wils to obey Christ .

If you are thus without the Spirit of Christ , in these three particulers , you can lay no just claim , to any interest in Jesus Christ . With what face therefore can any of you lay claim to Christs person , that are not guided by his Spirit , but are led by the corrupt dictates of your own hearts , and follow the desires of the flesh and of the minde ? you that are thus , can lay no claim to Jesus Christ , for whosoever hath not the Spirit of Christ , he is none of his : this is the first character .

2. He that is without any saving power , derived from Jesus Christ , enabling him to mortifie his bosome lusts , that man is without Jesus Christ , as in Gal. 5. 24. the Apostle tels us there , that they that Gal. 5 24. are Christs , have crucified the flesh with the affections and lusts , thereby intimating , that they that have not crucified the flesh with the affections and lusts thereof , have no interest in the Lord Jesus Christ : when Christ came in the flesh , we crucified him , but if ever Christ comes into thy soul , he will crucifie thee ; they that are Christs , they do crucifie the flesh : Christ will be avenged on thy sins , and crucifie thy lusts , and kill thy corruptions , when he comes into thy soul . But here ( beloved ) I do not mean a totall subduing of sin , as if every lust and corruption should be quite subdued ; but only thus far , to give a deadly blow to sin , that sin shall not reign nor bear sway in thy soul as it hath done formerly : sin in the heart of one that is in Christ , shall be like those Monarchs spoken of in Dan. 7. 12. it is said Dan. 7. 12. their Dominions shall be taken away , but their lives shall be prolonged for a little season ; just so it is with sin in the heart of a beleever , the dominion of sin is taken away , but the life and beeing of it is preserved for a little season : there shall be some remainders of sin still , in the best of Gods servants , but sin shall not reign in their mortall bodies , and therefore you that never had any power to mortifie your sins , that never had any bridle of restraint to any of your lusts , lay no claim to Jesus Christ , for they Gal. 5. 24. that are his have crucified the flesh with the lusts thereof . I might here make use of a story ( that I have often told you of ) in the History of Scotland , there is mention made of an Island , situate in the midst of the Sea , between Scotland , and Ireland , and there was a great controversie between the two Nations , to which of the Kingdomes this Island did belong , and a great Polititian to decide the controversie , commands a great company of Toads and Frogs to be gathered together , and put into the Island , and if those venomous and unclean beasts should live there , then the Island belonged to Scotland , but if they died , then it belonged to Ireland , for no unclean creature does inhabit there : just so it is with us ; there is a great controversie between Christ and the Devill , to which thy soul does belong , why now if poisonsome lusts , & venomous sins , can live and thrive in thy soul , then you belong to the Devil ; but if these lusts and sins dy in your soul , then you belong to Jesus Christ .

3. Another Character is this , that man that is without unfeigned love to the person of Christ , that man is without any interest in Christ ; for every one that hath Christ loves him ; and every one that hath him not , loves him not : 1 Cor. 16. 2. If any man loves not the Lord Christ , let him be accursed , he that does not love Christ , hath no interest in Christ , and shall be accursed when Christ shall come to judgement .

Object . Object . But some will be ready to say , If this be so , that the not loving of Christ , be an argument of the not having of Christ , wby then I think I am well enough , for I do love Christ with all my heart .

Answ. Answ. I will tell thee in the very words of Christ , who it is that loves him : Joh. 14. 24. He that loveth me not keepeth not Ioh. 14. 24. my sayings ; does not thy conscience tell thee O man , that thou dost not care for any command of Jesus Christ ? let him command what he will , you will do what you list ; you see here Christ tels thee plainly , that he that loveth him not , keepeth not his sayings ; I beseech you therefore in the fear of God , take heed of deceiving your own souls , in thinking you love Christ , when there is no such matter , but labour to love him in truth , and evidence your love to him , by keeping of his Commandemants .

4. That man that is without any saving knowledge of Christ , is without any actuall interest in Christ , there is no man that hath Christ but knows Christ ; ( Mistake me not ) I do not say that every man that hath Christ knows he hath him , for a man may have Christ , and yet not know of it , for the present ; but this I say , he that hath an interest in Christ , whosoever he be , he must know Christ in part , Joh. 8. 54 , Ioh. 8. 54 , 55. 55. You say that God is your God , and yet you have not known him , 't is a very strange place , you say that God and salvation by him , and all is yours , and yet you have not known him . ( Oh my Beloved ) you say you have Christ , and yet you have not known Christ , he himself will convince you at the last day , of laying a false claim to him , read Joh. 1. 12. compared with the 24. and 26. verses .

Now when I tell you that a man without the knowledge of Christ , is without any interest in Christ , I do not say , that those are without Christ , that have not so great a measure of knowledge as other men have ; but when you are without the knowledge of Christ , accompanyed with these two circumstances , then I can safely pronounce you to be a Christlesse man :

1. If you be without the knowledge of Christ , and yet sit down contented in your ignorance , neither desiring , nor labouring after the knowledge of him , then I may safely say , that for the present thou art without Jesus Christ , if you are like those spoken of in 2 Pet. 3. 5. For this they 2 Pet. 3. 5. are willingly ignorant of , that by the word of God , the heavens were of old , and the earth standing out of the water , and in the water : or like those in Job 2. 14. that say unto God ; Iob 21. 14. Depart from us ; for we desire not the knowledge of thy wayes : if you are such as these , I can safely pronounce you to be Christlesse men .

2. Not only when you are contentedly ignorant , but likewise when with obscurity in your Judgements , you adde obstinacy in your wils ; when thou art an Ignorant , and dost not know , and wilt not know , that hast not learned , and yet will not learn , but art like those spoken of in Psal. 82. 5. They know not , neither will Psal. 82. 5. they understand , he does not say , they know not , neither do they , but neither will they understand ; a godly man may have the former of these : although you be very ignorant , yet if you desire to know , you may have an interest in Christ ; but I am bold to say ( in case you are ignorant and yet sit down contentedly and do not care to know more , and obstinately and will not learn more ) that you have no interest in Christ , and therefore keep off your hands from Christ , lay no claim to him , for you have nothing to do with him , he is none of yours .

5. Another Character is this , that man that is without a hearing ear to the voice of Christ , and an obedient heart to the mands of Christ , that man hath no interest in Christ : I shall give you two plain texts of Scripture to prove this , one is in Joh. 8. 47. He that is of God heareth Gods Joh. 8 47. word ; you therefore hear them not , because you are not of God ; they that are of God , hear his Word ; those that belong to Christ , and have an interest in him , hear his Word , not only with the ear , but with the heart , and so in 1 Joh. 1. 6. sayes the Apostle , We are of God , he that is of God , heareth us ; he that is not of God , heareth not us ; hereby know we the spirit of truth and the spirit of errour : and therefore thou obstinate and stout hearted wretch , that canst lie like a flint under the Word of God , and suffer no command to make impression upon thy spirit ; verily thou canst lay no just claim to Jesus Christ .

6. That man that uses greater industry , and takes greater complacency in the acting and committing of sin , then ever he did in the exercise of any grace or the performance of any duty , that man is without Jesus Christ . You have an excellent place for this purpose in Joh. 3. 8. 10. He that committeth sin , is of the Devill , he doth not say , he that does sin , is of the Devill , but he that commits sin with delight , that makes a trade of sin , he is of the Devill , and so on in the 10. ver. In this the children of God are manifest , and the children of the Devill ; whosoever doth not righteousnesse , is not of God , he does not belong to God , he that does not righteousnesse with delight , and complacency , with joy and industry : as he that doth commit sin , that is , act it with delight , and makes a trade of it , is of the Devill , so he that does not do righteousnesse , that is , with delight , and joy , and chearfulnesse , that man is not of Christ : you then that can sin with delight , but perform holy duties with a flat , and dead , and dull spirit , you that never took so much delight to sanctifie the Sabbath , as you have done in prophaning of it , you that never took so much delight , in the performing of duties to God , as you have done in sinning against God , lay off hands from Jesus Christ if your hearts be full of sin , you can have no interest in him ; In Joh. 9. 16. some of the Pharisees said , this Ioh. 9. 16. man is not of God , because he keepeth not the Sabbath : This had been a very good argument , had it been well applyed , had Christ indeed not kept the Sabbath : if it may be truly said of you , that thou dost not make conscience of keeping of the Sabbath , or of performing any holy duties , I can truly say of you , that you are not of God : now then examine your selves by this argument , whether you are of God or no ; if you do prophane the Sabbath day , and make no conscience of performing holy duties , nor of sinning against God ; this shews that you are not of God ; that man that acts sin with more delight then he performs holy duties , hath no interest in Christ , as in 1 Joh. 5. 18. Hee that is born of God sinneth 1 Ioh. 5. 18. not , that is , he doth not commit it with that delight and complacency as wicked men do ; but he that belongs to God , he keepeth himself pure , and that wicked one toucheth him not ; that is , not so , as to make him commit sin in the former sense , but he keepeth himself , he will not give himself to commit sin with that cheerfulnesse as wicked men do ; and therefore saith the Apostle , we know that we are of God , and the 1 Joh. 5. 19 whole world lyeth in wickednesse .

7. The last Character is this , that man is without any interest in Christ that backslides from the wayes of Christ , both in judgement , and in practise : ( Beloved ) when a man shall backslide from the truth of Christ in judgement , and from the exercises of holy duties in practise , when he backslides both these wayes , he is not in Jesus Christ : 2 Joh. v. 9. Whosoever transgresseth , and abideth not in the doctrine of 2 Ioh. v. 9. Christ hath not God , but he that abideth in the Doctrine of Christ , he hath both the Father and the Son ; that man that sins both in judgement and in practise , he is not of God ; but he that abides in the truth of God both in judgement and in practise , he hath both the Father and the Son .

Oh therefore I beseech you in the fear of God , look about you , to see whether you are the men that have a reall actuall interest in Christ or no. Are you such men as are without the spirit of Christ ? or are you without a saving power derived from Christ , enabling you to mortifie your bosome lusts ? Are you without an unfeigned love to the person of Christ , or without a true and saving knowledg of Christ ? Are you contentedly ignorant of Christ , and care not to know more ? or are you obstinately ignorant , and wil not learn more ? Are you without a hearing ear , and an obedient heart to the Word of Christ ? Do you take greater industry , and complacency in the committing of sin , then ever you did in the performance of any holy duty ? Or do you backslide from the wayes of Christ both in judgement , and in practise ? If there be a concurrence of these seaven Characters in you , then conclude that you have no interest at all in Christ , conclude then that at this time you are without Jesus Christ . Thus now I have done with the second question which I promised you to answer I shall now spend a little time in winding up what I have said in a practicall Use , and then come to the third Question .

And in the application of this I shall direct my speech to two sorts of people : 1. To those that are plunged into a spirituall delusion , to say they have an interest in Christ when they have not . 2. To those that say they have not an interest in Christ when they have .

Use . 1 1. To you that say you have an interest in Christ , when you have not ; give me leave to propound these 3 or 4 questions to you : first let me ask this question , Were you ever without Christ , yea or no ? If you answer no , then let me tell you thus much , that that man that sayes he had Christ ever , I may safely say he had Christ never : thou that dost say that thou hadst Christ ever since thou wert born , I can safely say that thou hadst Christ never since thou wert born , for every man is born a Christlesse man .

2. Thou that sayest thou hast an interest in Christ , let me ask you this question , How came you by your interest in Christ ? Do you think that Christ fel from heaven , into your bosome whether you would or no ? How came you by Christ then ? Did you ever make a powerfull prayer unto God for him ? Did you ever sigh , and sob , and cry mightily unto God for him ? Did you ever see your misery without him ? and beg the Father earnestly for him ? for God is not prodigall of his son to give him to those that never ask him .

3. Let me ask you this question , Did you ever see an absolute necessity in your own souls , of getting an interest in Jesus Christ ? were you ever sensible of the want of Christ , and of the worth of Christ , of the need you have of Christ , and in what a sad , and miserable , and deplorable , and damnable condition you are in without Christ ? if you are not sensible of this , you are to this day without Jesus Christ .

4. Let me ask you this question , How can you evidence that you have an interest in Christ , by your walking ? what saith the Apostle in 2 Cor. 5. 17. If any man 2 Cor. 5. 17. be in Christ , he is a new creature , old things are passed away , and all things are become new ; are you new creatures ? are all your old sins passed away ? the Apostle tels you , that they that are Christs , have crucified the flesh with the affections and lusts : why now , hast thou killed any lust in thy heart , or rather do not every lust reign in thee , with as much power as ever they did ? If it be so , then surely you have no interest in Christ at all .

Use . 2 Thus much for the first sort of people , those that are plunged into a spirituall delusion , we come now to the second sort of people , those that are doubting , and perplexed souls , that say they have not an interest in Christ when they have ; those which say they are without Christ , when indeed they are not , as there are many such people in the world : now to such as these I have two or three words of consolation . 1. Let me speak this for your comfort , it is a very ordinary thing with the people of God , to passe very hard and uncharitable sentences upon their own souls , and to run upon very sad mistakes in reference to their own salvation . A childe of God he sees so many lusts in his own heart , and so many sins within him , that he can scarse have a charitable thought of his own soul , as David when he said , The Lord had forsaken him , and cast him off for ever : godly men are very apt to passe very harsh censures upon their own souls .

2. Let me tell you this for your comfort , you may have Christ , and yet not know that you have him ; it may be with you as it was with Mary Magdalen when she was talking to Christ face to face , yet sayes she , they have taken away my Lord , and I know not where they have laid him ; so you Joh. 20. 13 may have an interest in Christ , & yet not know of it ; in Joh. 14. 4. Christ told his Joh. 14. 4. Disciples there , sayes he , Whither I go you know , and the way you know , Thomas saith unto him , Lord we know not whither thou goest , therefore how can we know the way ? Now the reason why they did not know , as Augustine well observes , was because they did not know their own thoughts , they thought they did not know , but yet Christ he knew that they did know . It is with a beleever sometimes as it was with Benjamin , the cup was in his sack , and yet he did not know of it : now Benjamin was the beloved of Joseph , so you may be the beloved ones of Christ , and yet not know of it .

3. To you that think you are without Christ , when you are not , let me tell thee this for thy comfort , though the having of Christ , be indispensably necessary for the bringing of our souls to heaven , yet the knowing that we have Christ is not so much necessary . As it is with a man asleep in a ship , the ship may bring him home safe to the harbour , and yet he not know of it ? so Christ may bring us through a sea of boisterous afflictions and temptations to heaven , our haven of rest , and yet we not know of it , till we come there .

4. Let me tell you this likewise for your comfort , though you do not know that Christ is yours , yet Christ doth know that you are his : wil you count your child an unhappy childe because he does not know that you are his father ? 't is no matter though the childe does not know that you are his father , so long as you know that he is your childe ; so it is no great matter though you doe not know , that Christ is yours , so long as Christ knowes that you are his , for the foundation of the 2 Tim. 2. 19. Lord standeth sure , the Lord knows who are his . Thus now beloved I have done with this use that belongs to this examination , both for those that say they have Christ , when they have not ; and also for those that say they have not Christ when they have .

SERMON , IV. EPHES. 2. 12. That at that time ye were without Christ , —

I Come now to the 3. Query which I promised to handle , which is this ; to shew the misery and sad condition of a man without an interest in Jesus Christ : and oh that I could speak it , & you hear it , with a bleeding heart , to see in what a dismall , and doleful , and deplorable condition every poor soul in the world without Christ is plunged into : I shall reduce all that I have to say , touching this particular , under these two heads , to shew you 1. Positively , what he undergoes : and 2. Privatively , what he wants : I shall run over them briefly .

1. For the Positive part , the misery of a man out of Christ , lies in these three particulars : there are these three great evils , that every man out of Jesus Christ lies under .

1. A man out of Christ is surrounded and compassed about with misery , which way soever he turns himselfe , and to illustrate this the more fully , I shall heare lay you down 8. particulars , wherein a Christlesse man is compassed about with miseries on all sides ; Thou art surrounded with misery , Oh Christlesse man , if thou lookest either outward , or inward ; upward or downward ; forward , or backward ; on thy righthand , or on thy left ; nothing but miseries accompany thee .

1. If thou lookest outward , all the creatures are armed against thee ; and hence it is so often exprest in Scripture , that the Beast shall be at war with the wicked , but at peace with the godly : all the creatures are against thee to avenge their Masters quarrell .

2. Look within thee , and there you shall finde a galling , an accusing , and a condemning conscience , haling thee to the judgement seat , and witnessing against thee , thy conscience shall be like a thousand witnesses , to witnesse against thee , and to register and enroll all thy sins till the day of judgement .

3. Look upwards into the heavens , and there is nothing but an angry God , a severe Judge ; that hath a flame of fire , a furbished sword , and a sharp arrow , and all against thee , as in Rom. 1. 18. The wrath of God is revealed from heaven , against all ungodlinesse and unrighteousnesse of men ; that hold the truth in unrighteousnesse .

4. If you look downwards , there is death ready to receive you , which is but as a back-door to let you into hell , and if you look lower , there is nothing but a dungeon of darknesse , where infernall spirits are reserved in chains of darknesse , to the judgement of the great day . Which way soever a Christlesse man looks there are nothing but miseries accompany him ; if he looks outward , there the creatures are against him ; if he looks inward , there is a galled , and accusing conscience ready to accuse him ; if he looke above him , there is an angry God against him ; if he look below him , there is the Devill ready to receive him : a Christlesse man is in a most sad and dolefull condition , as I might exemplifie by this familiar similitude ; Suppose a man were falling into a great and dark dungeon , wherein there were nothing but Toads and Serpents , and all manner of venemous beasts , and as he were falling in , should catch hold of a twig of a tree that might grow over the mouth of the dungeon ; and then suppose a lean beast should come and begin to gnaw and bite off that twig , what a miserable case will that poor man be in ? why just so it is with thee oh Christlesse man , thy life in this twig , and death is the lean beast that is biting off this twig of life , and then thou failest down into a dungeon of darknesse , there is nothing but the twig of life between thee and hell .

5. If you look before you , there is nothing but misery likewise approaching thee ; and these are the snares and temptations the Devill layes in thy way to ensnare thee , and intice thee to sin ; there is not a step thou treadest , nor any company thou goest into , but the Devill layes a trap to ensnare thee .

6. If you look behinde you , there is nothing but a huge heap of past sins unrepented of unsatisfied for , and unpardoned , that are able to sink thee into the bottomelesse pit of hell , how then canst thou think of thy past sins but with a sad heart ? how dreadfull is it to consider how many thousands of sins thou hast been guilty of and yet never hast been humbled for them , nor never shed one penitentiall tear for them ; the guilt of the least of them , being enough to plunge thee into hell for ever .

7. Look on thy right hand , and there are all the blessings of God , all thy fullnesse and prosperity ; thy riches , and great estate , are all made a curse to thee : God gives a wicked man riches for his hurt , Eccles. 5. 13. Prosperity shall kill the soul of the wicked : Oh Christlesse man thy riches and prosperity , are all instruments and means to further thy everlasting ruin and destruction .

8. Look on thy left hand , and there are all the miseries , and afflictions , and sufferings , and reproaches , and diseases , and sad accidents that you meet with , as so many forerunners of those unutterable , and untolerable , and unsupportable sufferings , which a Christlesse man shall undergoe to all eternity .

Oh then unhappy man that thou art , that hast not an interest in Jesus Christ ! without thee , and within thee ; above thee , and below thee ; before thee , and behinde thee ; on thy right hand , and on thy left , there are nothing but miseries accompanie thee on every side . Thus much for the first positive part , of the misery of a Christlesse man ; it is a very sad point that I am now upon , and therefore I shall sweeten all in the close , with two or three words of consolation .

But 2 ( Beloved follow me now ) Thou that art a Christlesse man or woman , thy misery in the positive part of it lies in this , there wil be nothing in the world so dismal and intolerable to thy soul , as the apprehensions of a God without Jesus Christ : God that is an amiable , and desireable , and an universall good in Christ , yet out of Christ , this great God that is so good and rich in mercy , and free in grace , is cloathed with red , and Scarlet ; you that are out of Christ , cannot look upon God , but with dreadfull apprehensions of him : you cannot look upon God , as a God of mercy to pardon you , but as an angry Judge ready to condemn you , not as a friend that seeks your welfare , but as an enemy that sets himself in battel array against you to ruin you : you cannot look upon him as the Rock of Ages , in the clifts whereof you may finde safety , but as a burdensome stone , the weight whereof will beat you down and grinde you to powder : you cannot look upon God as a Refiners fire to purge away your drosse , but as a consuming fire and everlasting burning to consume you to ashes ; these , these are the awakening , and soul-affrightning apprehensions , which every poor soul that hath not an interest in Christ , must see , the apprehensions of God will be very dreadfull to you .

3. Your misery in the positive part of it , lies in this , that all the creatures and blessings you injoy in the world are acurse to you ; for all blessings are given in and through Christ , there is no blessing given thee as a blessing , nor no mercy as a mercy , if Christ which is the mercy of all mercies be not given to thee : and here I shall shew you your misery in this particular , under these five heads .

1. To have an estate is a blessing of God , but yet all the estate , and revenues , and substance which you have gotten , by the labour of your hands , and the sweat of your brows are all accursed to you , if you have not an interest in Jesus Christ , as in Deut. 28. 17 , 18. Cursed shalt thou be in the City and cursed shalt thou be in the field ; cursed shalt thou be in thy basket , and in thy store ; cursed shalt thou be in the fruit of thy body , and of thy land , in the encrease of thy kine , and in the flocks of thy sheep ; cursed shalt thou be when thou goest forth , and cursed when thou comest in : and so in Job 20. 15. He shall swallow down riches , but he shall vomit them up again : and in Eccles. 5. 13 sayes Solomon , There is a sore evill which I have seen under the Sun , namely riches kept for the owners thereof to their hurt .

2. You are cursed in your house likewise , as in Job 28. 15. The terrours of God shall dwell in the taberuacles of the wicked , and brimstone shall be scattered throughout his habitation : and so in that place I quoted before , Deut. 28. 19.

3. He is cursed in his name , as in Prov. 16. 7. The name of the wicked shall not .

4. He is cursed in his calling , as in Prov. 21. 4. The ploughing , of the wicked is sin , and in Deut. 28. 20. The Lord shall send upon thee cursing , vexation , and rebuke , in all thou settest thy hand unto , for to doe .

5. He is cursed not only in his estate , in his house , in his Land , in his calling , but in his eating and drinking too ; you have a strange expression for this in Job . 20. 23. When he is about to fil his belly , God shall cast the fury of his wrath upon him , and shall rain it upon him when he is eating ; so in Psal. 38. 30 , 31. While the meat was yet intheir months , the wrath of the Lord came upon them .

Thus then you see the positive part of mans misery out of Christ , what he undergoes : We come now to shew you the privative part , of his misery , what hee wants ; and here very much might be spoken in declaring the misery of a Christlesse man in the privative part of it , in those things which he wants in being without an interest in Christ ; but I shall run over this briefly , and comprise all that I have to say to you under these six heads , and then come to the application : first then , are you without Christ ? why 1. Joh. 25 5. then you are without strength , as in Joh. 25. 5. Without me you can de nothing , saies Christ ; nay Paul goes further in 2 Cor. 3. 2 Cor. 3. 5. 5. We are of our selves as of our selves , sayes he , not able to think a good thought , but all our sufficiency is from God : herein lies the misery of a man out of Christ , he is able to do nothing , he is like Sampson without his hair , he that before could break Iron bands like so many straws , now his strength was no more then another mans : ( Beloved ) you are very weak indeed , if you want Christ ; in Esai . 45. 54. it is said there , that Christ is made unto a beleever , righteousnesse and strength ; now if you want Christ , you want righteousnesse by way of acceptance , and you want strength by way of assistance . But here to branch out this more particularly , I shall shew you in five particulars , wherein a man without Jesus Christ wants strength .

1. Every man out of Christ , wants 1. Rom. 8. 26. strength to perform any duty , as in Rom. 8. 26. We know not what to pray for , as wee ought , we are able to doe nothing that is spiritually good of our selves , all our duties and services , without the righteousnesse of Christ added to them , are but like so many ciphers , now you know put 1000. ciphers together , and they make no sum , but if one figure be prefixt to them , they make an innumerable number ; why so all our duties of themselves are worth nothing , but then Christ being added to them , that puts an estimate upon them , and makes them of a considerable value and worth .

2. You are without strength to exercise any grace ; a dead man is as well able to stir , as a man without Christ is able to step one step heaven-ward ; if God should say , I will save thy soul and give thee heaven , couldst thou but perform one duty , or exercise one Grace , thou couldst not do it , and therefore Christ tels us in Joh. 15. Unlesse you be in me , you can bring forth no fruit .

3. Without Christ thou art without strength to subdue any lust ; Oh how unable art thou to keep under a predominant and a turbulent lust ! every sin will prevail and domineer in thy soul : in Gal. Gal. 2. 20. 2. 20. sayes Paul , I have crucified sin , yet not I , but Christ that liveth in me : the messenger of Satan , that was sent to buffet Paul , had prevailed over him , if Christ had not helped him ; you are not able to subdue any lust without Christ .

4. You are without strength to resist 4. Ephes. 6. 10. any temptation ; in Ephes. 6. 10. Paul exhorts them there , to be strong in the Lord and in the power of his might , not in the power of their own might , for they were not able to stand of themselves by their own strength , but be strong in the Lord , and in the power of his might ; so David when he came to fight against great Goliah , had he gone out to meet him in his own strength , he had been overcome and devoured , but he went against him in the name , and in the strength of the Lord of hosts .

5. A man without Christ is without strength , to bear or undergoe any afflictions , every affliction that is but like a feather , to one that is in Christ , will be like a lump of lead upon thee ; a godly man if he hath any way withdrawn himself from Christs aid and assistance , a little affliction will sinck him , for , it is given us of God , not only Phil. 2. 21. to do but to suffer for his sake , Phil. 2. 21. Intimating , that unlesse God doth enable us to suffer , we are not able to bear up our spirits under any affliction . Thus then you see , that if you want an interest in Christ , you want strength in these five particulars , to perform any duty , to exercise any grace , to subdue any lust , to resist any temptation , or to bear any affliction ; but

2. If you are without Christ , you are not onely without strength , but without growth likewise ; Jesus Christ is to the souls of men , what the warm beams of the Sun are to the earth , take away the influence of the warm beams of the Sun from the earth , and then all the grasse of the field and every hearb and green thing will die and wither away presently : so Christ he is our Sun of righteousnesse , take away Christ from a man , and there wil no blossomes of grace bud forth in that mans heart : Adams stock is a barren root , upon which no branch of grace will spring forth ; you can never bring forth any fruit unto God , unlesse you be graffed not upon Adams Stock , but upon the Stock of the root of Jesse ; a man during his unconverted estate , he is the Devils slave , and he never brings forth fruit , till he come to be in Christ ; only in and through Christ , we are enabled to bring forth acceptable fruit unto God .

3. Without Christ , thou are likewise without worth , though thou art the son of a Noble , and of the off-spring of Princes , that canst lay claim to thousands and ten thousands per annum , yet without Christ thou art poor , and wretched , and miserable , and blinde , and naked , Rev. 3. 17. For it Rev. 3. 17. is Christ alone that is the repository and storehouse of all wisdom and knowledge , and all the treasures of it are bound up in him .

4. Without Christ you are without comfort : this is a deplorable misery , a man without Christ , is without comfort . As that would be an uncomfortable dwelling , where the Sun should not shine by day , nor the Moon by night : even so would thy soul be very disconsolate , if Christ did not shine in upon thy heart , the comforts of a child of God does either ebbe or flow , as Christ either comes to him , or goes from him .

5. Without Christ thou art without liberty . If the son make you free , then are you free indeed , Joh. 8. 36. And unlesse the Son make you free , you are slaves indeed , slaves to sin , slaves to your lusts , slaves to the creatures , and slaves to the devill by whom you are taken captive at his will , you are never free men and women till the Son make you free .

6. If thou art without Jesus Christ , thou art without beauty , thou art only like a carkasse without life , or a body without a head ; it is Christ only , that gives us beauty and comelinesse . Ezek. Ezek. 16. 14. 16. 14. And thy renown went forth among the heathen for thy beauty , for it was perfect through my comelinesse that I had put upon thee , saith the Lord God ; if we have not the comelinesse of Christ put upon us , we are not comely ; you have a pretty passage in Luk. 2. 32. Christ is there called the glory of the children of Israel , Christ is the glory of the children of Israel that doe beleive in him : there is no glory , but a body full of sores and botches , in all those that are out of Christ .

And thus now ( Beloved ) I have done with the Doctrinall part of this point , that every man , during the state of his unregeneracy , is without any actuall interest in Christ : we come now to the application , and here I might say to you as a learned Author was wont to say , when he had been handling any terrible subject , and treating upon Doctrines of terrour , he would alwayes say in the close , Oh godly man , this belongs not to thee : so may I say to you , thou godly soul , this appertains not to thee , the misery and sad condition of a man out of Christ , belongs not to thee , thou doest not now hear the sentence which shall be passed upon thee , but thou dost now hear the misery , that thou art freed from , and redeemed from : Use . The Use that I shall make of this , shall be by way of consolation , and the Lord uphold and comfort the hearts of all you that can lay a just claim to Jesus Christ . 1. Happy , Oh thrice happy are you , that ever you were born , that have an interest in Jesus Christ , for though God be cloathed with majesty great and terrible in himself , yet you can look upon him , under apprehensions of love and mercy , peace , goodnesse , tendernesse , and kindnesse ; you are to look upon God not as an angry Judge to condemn you , but as a Father of mercy to comfort you ; not as an adversary in battell array against you , but as a friend reconciled to you ; not as a burdensome stone , that may grind you to powder , but as the rock of Ages , in the clifts whereof you may finde safety : you are to look upon God , not as a consuming fire to burn you , but as a refiners fire to purge away your drosse , and sin , and corruption ; it is Christs bloud only that quencheth the fire of Gods anger . So that now you may look upon God under all these apprehensions of love and mercy , peace , pardon , and reconciliation , &c. if you have an interest in Jesus Christ .

2. Happy , yea thrice happy are you , in having an interest in Christ , for though you have nothing here in the world , yet you have all things : you have all things in having an interest in Christ that hath all things : you may say as Paul said of himself , 2 Cor. 6. 10. As having nothing , 2 Cor. 6. 10. and yet possessing all things ; though thou wantest many things here below , yet if thou hast an interest in Christ , thou hast all things . It may be thou mayest eat of the bread of affliction , and drink of the water of adversity , yet happy art thou , if withall thou canst but drink draughts of Christs bloud , if Christ bids thee eat of his body , and drink of his bloud , as in Cant. 5. 8. Eat oh friends , drink , yea drink abundantly Cant. 5. 1. oh my beloved . Happy are you that are cloathed with the long white robes of Christs righteousnesse : though you have nothing here below , yet you have all things , in having Christ that hath all things , 1 Cor. 3. 22. All is yours , and you are 1 Cor. 3. 22. Christ .

Object . Object . But here some may object and say , how can this be , how can it be said that a beleever hath all things , when many times he hath the least of the things of this world .

Answ. Answ. I answer , a beleever may be said to have all things , these four ways :

1. He hath all things equivalently . 2. All things conditionally . 3. All things finally : And , 4. All things inheritively .

1. A beleever hath all things equivalently , that is , in having Christ , he hath as good as if he had all things , he hath that which is of more worth , then if hee had all the World ; that man is not accounted a rich man that hath much lumber and houshold-stuffe in his house , but he that hath many Jewels in his cabinet : why now Christ hee is the pearle of great price , the jewel of all jewels , in having Christ you have all things , in regard you have that which is more worth then all things .

2. A beleever hath all things conditionally : if such a thing bee for thy good that thou desirest , thou shalt have it , bee it what it will be , as in Psal. 84. 11. Psal. 84. 11. The Lord will give grace and glory , and no good thing will hee withhold from those that live uprightly , hee hath all things conditionally .

3. A beleever hath every thing finally , that is , the Lord intended that every creature that he made , might be for his use , the sun , moon , and stars , and all the other creatures were made for them , nay and all the Angels in heaven were made to be ministring spirits to the heirs of salvation .

4. All things are a beleevers inheritively , by way of right and inheritance : though he may not have all things in possession , yet he hath all things by way of reversion , hee hath a right and claim to every thing , Psal. 37. 11. The meek shal inherit the earth . But now it may be I speak to many a poore godly man or woman , and tell them all is theirs , when it may be they have not a penny to buy bread to put in their bellies : why yet beloved let me tell you , though you have nothing , yet you have Christ that is worth all things , though you want other things , yet you doe not want Christ : Beloved , you may want outward blessings , and yet not want Jesus Christ ; you may want food to put in your mouthes , and yet not want the bread of life , the Lord Jesus Christ to feed upon ; you may want clothes to cover your nakedness , and yet not want the long robes of Christs righteousnesse to cover your sinfull nakednesse ; you may want friends to comfort , help , and relieve you , and yet not want Christ to be your friend .

There is some thing yet behind , by way of Consolation , but I must defer that till another opportunity .

SERMON , V. EPHES. 2. 12. That at that time yee were without Christ , —

WE come now to lay down some other things by way of comfort , to those that have an interest in Christ : and oh that you that are Citizens of Heaven would read over your large Charter of Mercies , that is sealed to you in the bloud of Christ , read over those many benefits , and comforts that you have by Christ , that none in the world enjoy , but you onely that have an interest in him : I shall reduce all that I have to say concerning this particular under these 7 heads ; you that lay an Seven benefits which the faithfull have by Christ . undoubted claim to Christ , you may lay claim to this sevenfold benefit by him .

1. You that have an interest in Christ , you have all things though you have nothing : this I touched upon before , you may say with the Apostle , as having nothing , yet possessing all things , though you may be without wealth and riches and Olive yards , yet herein lies your comfort , you are not without Christ , and in having him you have al things though you have nothing , for all things are given you , in and through Christ by way of entaile , as in 1 Cor. 3. 22. All things are yours , and yee are 1 Cor. 3. 22. Christs .

I shall a little explain this place to you ; sayes the Apostle , Whether Paul or Apollos , or Cephas , or the world , or life , or death , or things present , or things to come , all is yours , and you are Christs , and Christ is Gods : Whether Paul , or Apollos , or Cephas , ( that is ) all the Ministers of Christ , if you have an interest in Christ , Christ hath given gifts to his Ministers for your sakes : so that you may lay claim to all the Ministers of Christ , Paul is yours , and Apollos is yours , they are yours , because they are your lights , to guide you in the way to heaven , through the darke wildernesse of this world ; they are your Pastors , to feed you with knowledge and understanding , in the Mysteries of Salvation ; they are your Shepheards , to gather you into the fold of Jesus Christ ; they are your builders to hew and square and make you fit for Christs spirituall building ; they are your con●●ctors or the friends of the Bridegroome , to make up a compleat match between Christ and you ; ( I speak only in Scripture phrase ) they are your Vine-dressers to prune you , and make you fit to bring forth fruit unto God : Thus all the gifts of all the Ministers in the world are intended by Christ for the good of his children ; if there were no godly men in the World , there would be no Ministers in the World , and therefore these people that will heare onely one kind of Ministers , such as they affect , and slight all else , they straighten their own priviledges , for all the Ministers in the World are given by Christ for the benefit of his children .

But then again says the Apostle , Whether Paul , or Apollos , or Cephas , or the World , all is yours : you have a right to all the World , not only a civil right , but a religious right , The meek shall inherit the earth . So that if you could go to the top of an exceeding high Mountain , and look over all the whole World , you may say , Behold , I see all this is my Fathers ground , and he hath given it to Christ , even the heathen for his inheritance , and Psal. 2. 8. the uttermost parts of the earth for his possession , and I having an Interest in Christ , am thereby a coheire and joint heire with him .

3. Life is yours likewise ; God hath given you your lives that in that little space of time , you might provide for eternity , and labour to know God and worship him aright .

4. Death is yours likewise , death is but as it were a lanching of you forth into an Ocean of endlesse joyes and pleasures , but as a trap-doore to let you into heaven ; if you should never dye you would bee but miserable creatures ; but God hath appointed death to be a means to let you into Heaven . Whether wee live , we live unto the Rom. 14 8. Lord , or whether we dye , we dye unto the Lord , so that living or dying , we are the Lords .

5. Things present are yours , which includes in it , either present mercies , or present afflictions ; 1. present mercies are yours , as having a right to them , and beholding the goodnesse of God in them , and praising God for them , and as serving God with them , and as doing good to others by them . 2. Present afflictions are yours likewise , to humble your hearts , to wean you from the world , to quicken your desires after heaven , to purge out your corruptions , and exercise your graces , and the like ; whatsoever present condition thou art in , that present condition bee it what it will be , shall work for thy good .

6. Things to come are yours too ; if afflictions come , or temptations come , or trouble , or want , or famine , or pestilence , or imprisonments , or any thing come , they are all yours , they are ordered by Christ to be for your good ; and so if mercy comes , and the blessings of another world , they are all yours , Heaven and Happinesse , and Glory , Life & Salvation are all yours . Here then ( Beloved ) you see the first branch of a mans happinesse , that hath an interest in Christ , in having Christ he hath all things , though hee hath nothing , because he hath him that hath all things : this is the first .

2. That man that hath an interest in Christ , his second consolation lies in this , that all that Christ hath is his : and ( oh my Beloved ) this is a golden mine , that will afford you many pretious comforts , I shall give them to you under these five or six particulars .

1. If you have an interest in Christ , then Christs Father is your Father . 2. Christs Spirit is your Spirit . 3. Christs Righteousnesse is your Righteousnesse . 4. Christs Graces are your Graces . 5. Christs Peace is your Peace ; And 6. Chr. Sufferings are your Sufferings .

And ( oh Beloved ) see what a large field you may here walk in : 1. If you have an interest in Christ , his Father is your Father , as in Joh. 20. 17. saith Christ , Behold I ascend to my Father and your Father , to my God and your God ; Christs Father is a Beleevers Father .

2. Christs Spirit is your Spirit ; in John 14. 8. sayes Christ , I will pray to my Joh. 14. 8. Father , and he shall give you another Comforter , which shall abide with you for ever , even the Spirit of truth , whom the World cannot receive , because it seeth him not , but you see him and know him , for he dwelleth with you and shall be in you .

3. Christs righteousnesse is your righteousnesse . Jer. 23. 6. And this is the name whereby he shall be called , The Lord our righteousnesse ; So in 1 Cor. 1. 30. Christ is made of 1 Cor. 1. 30. God unto us wisdome , righteousnesse , sanctification and redemption .

4. His Graces are your Graces . Joh. 1. Ioh. 1. 14. 14. Christ is full of grace and truth , Why ? That out of his fulnesse we might all receive grace for grace , that is , for every Grace that is in Jesus Christ , according to our proportion and capacity we shall receive from him .

5. His peace is your peace . Joh. 14. 27. Ioh. 14. 27. My peace , sayes Christ , I leave with you , my peace I give unto you , the peace that we enjoy is from Christ .

6. Lastly , Christs sufferings are your sufferings , God looks upon his sufferings for you , as if you in your own persons had done and suffered what he did , the just hath suffered for the unjust to bring you to God ; the sufferings of Christ do as effectually bring you to God , as if you in your own persons had suffered upon the crosse as he did , nay it doth it a great deal more , for our sufferings could not have done it . Thus having an interest in Christ , all that Christ hath is yours .

3. Take this for your comfort , that all that you have is Christs ; I shall sum up all that I have to say , concerning this , under these three comprehensive particulars :

1. Your sinnes are Christs to pardon them , and satisfie Gods justice for them .

2. Your sufferings are Christs to sanctifie them ; And

3. Your bodies and soules are Christs to save them .

1. You that have an interest in Christ , your sins are his to pardon them , Esay 53. 6. The Lord hath laid on him the Iniquity of us Esa. 53. 6. all , the chastisements of our peace were laid upon him , and by his stripes we are healed , hee bore our sins in his own body on the tree , and to this purpose the Apostle hath an expression in 2 Cor. 5. 21. He was made sin for us , that we might be the righteousnesse of God 2 Cor. 5. 21. in him ; Christ was no sinner , but hee was made a sinner for us , he bore our sins upon him , our sinnes are Christs to pardon them .

2. Our sufferings are Christs sufferings to sanctifie them unto us . Act. 9. Christ Act. 9. 4. says to Saul ; Saul , Saul , why persecutest thou me ? hee lookes upon the injuries and wrongs , that are done to his people , as if they were done to him .

3. Your bodies and soules are Christs to save them ; our members are Members of Christs body , as in 1 Cor. 6. 15. says the Apostle , shall I take the Members of Christ , and make them Members of an harlot ? God forbid : thy bodie is Christs , and thy soule is Christs , the Apostle hath it in so many expresse tearms , in 1 Cor. 6. 19 , 20. What know you 1 Cor 6. 19 , 20. not ( says the Apostle ) that your bodies are the Temples of the Holy Ghost , which is in you , which you have of God , and you are not your own ; for you are bought with a price , therefore glorifie God in your bodies and souls which are his . Thus you see what a large field of mercie al you that have an interest in Christ , have here to walk in , you have all things , though you have nothing , all things equivalently , all things conditionally , all things finally , and all things inheritively : all the Ministers of Christ are yours , the whole world is yours , life and death is yours , things present are yours , whether present afflictions , or present mercies , things to come are yours , whether afflictions , or temptations , or trouble , or want , or any things ; and mercie to come is yours , as life and Salvation , Heaven and Happinesse , all is yours ; all that Christ hath is yours , Christs Father is your Father , his Spirit is your Spirit , his righteousnesse is your righteousnesse , his graces are your graces , his peace is your peace , and his sufferings are your sufferings ; and all that you have is Christs , your sins are Christs to pardon them , and your sufferings Christs to sanctifie them , and your soules and bodies Christs to save them : I might here adde one head more , that all your duties and services are Christs too , he persumes them with the sweet odour of his merits , and so presents them , and makes them acceptable to God , hence it is that you read in the Revelation , that Christ addes his incense to the prayers of all his Saints ; and this is a very great consolation .

4. All you that have an interest in Christ , take this for your comfort , that the having of Christ is that which will sweeten all the crosses and afflictions , and adverse conditions that you meet withall here in this world ; the having of Christ will sweeten every trouble , as I told you before ; what the tree was to the waters of Marah , that Christ will be to every sad and dejected soul in every troublesome condition , the waters of Marah were so exceeding Ex. 15. 25. bitter none could drink of them , but when the tree was cast into the waters then they became sweet : Why so it may be thy condition here in this world is as the waters of Marah , full of bitterness and sorrow , and trouble and affliction , but now doe but cast this tree of life , the Lord Jesus , into these waters , and then this will convert them from waters of Marah , bitter and troublesome , to be rivers of joy and streams of comfort . Christ will be to thy soul as the honie in the Lions bellie was to Samson , it became good for food to feed upon ; it may be afflictions and Iudg. 14. troubles may come in upon thee like a roaring Lion , but Christ is as the hony in this Lion , that sweetens all thy sorrows and makes them advantagious and comfortable for thee . I might apply to this purpose what an Author observes concerning the water of the Sea , it is very salt in its self , but when it comes to run through the bowels of the earth , it then loseth its saltnesse and becomes pleasant ; why so though thy condition here in the world be full of sharp and sore afflictions , yet when these come to run through Christ , he sweetens them all unto thee . Great is your comfort in having an interest in Christ , for this is that which sweetens all the crosses and troubles you meet withall here in the world : and ( Beloved ) doe but seriously consider of it , and let mee a little reason the case with you , What though thou mayst feed upon the bread of sorrow , yet how canst thou be uncomfortable , when withall thou feedest upon the bread of life the Lord Jesus Christ ? What though thou mayest drink the water of affliction and wine of astonishment , yet how canst thou be uncomfortable , so long as thou dost drink drops of Christs bloud ? What though you have not a house to put your head in , yet let this be your comfort , that you have a house preserved for you , a building not made with hands , eternall in the heavens : What though you have nothing but a stone for your pillow to lay your head upon , when every night you lay your head in the bosome of Jesus Christ ? Thus much concerning the fourth consolation .

5. All you that have a reall and well-grounded interest in Christ , herein lies your comfort , that in and through Christ , you may look upon God ( that in himselfe is cloathed with dread and terriblenesse ) with a great deal of joy and comfort . Christ makes all the attributes of God to be delightfull and comfortable to thee , that though God be a consuming fire to burn up thy soul like stubble out of Christ , yet in Christ you may look upon God as fire , but yet so as that Christ interposeth between you and it ; Christ is as a skreen between the fire of Gods wrath and you ; thou art to look upon God , not as an enemy that sets himselfe against thee , but as a friend reconciled to thee ; not as an angry Judg that is desirous to condemne thee , but as a mercifull Father that is willing to pardon thee , you are not to looke upon God cloathed with dread and terrour , but with mercy and compassion ; that God that will frown upon thee out of Christ , yet bring but a Christ in thy armes , and present him to God the Father , and then hee will turn away his anger from thee , and behold thee with a smiling countenance , thou being in Christ and Christ in thee , and God being well pleased with his Sonne , must needs bee well pleased with thee too ; great is your benefit by having an interest in Christ ; I may say in this case what Elisha the Prophet said to King Jeroboam , 2 King . 3. 14. Verily , sayes hee , were it 2 King . 3. 14. not that I regard the person of Jehosaphat King of Judah , I would not looke toward thee nor see thee ; just so does God say to us , were it not for my Sonne Jesus Christ , you should never see my face , nor have a good look from me .

6. If thou hast a real interest in Christ , then this is another part of thy comfort , that God the Father doth as truly accept of thee in his Sonne , as if thou hadst in thine own person done and suffered what Christ did , this is a great benefit , God accepts of what Christ hath done for us , as if we had none it our selves , as in Ephes. 1. 6. Hee hath made us Ephes. 1. 6. accepted in the beloved , that is , in Christ . God lookes upon thee in Christ , and accepts of all thy duties and performances , as well as if thou hadst prayed as well as ever Christ prayed , and done and suffered as much as ever Christ did .

7. Art thou now in Christ ? well take this for thy comfort , thou maist be confidently assured , that thou shalt bee one day with Christ . This is the last consolation , and I shall give you a pregnant text to prove it , though it be not so well understood in the common reading of it as it should bee , Rom. 8. 10. ( sayes the Rom. 8. 10 Apostle ) if Christ be in you , the body is dead because of sinne , but the Spirit is life because of righteousnesse . What is the meaning of this , the body is dead because of sinne ? the meaning is not , that the body does mortifie sin , but the body is dead because of sin , that is , sin shall bring your bodies to the grave , but your spirits shall live because of righteousnesse , ( that is ) the righteousnesse of Jesus Christ ; through the righteousnesse of Christ your souls shall live for ever in glory with Christ , though your bodies die , and sin bring them to the grave , yet the killing of your bodies shall but make way for the living of your spirits ; being in Christ here , you shall for ever live with Christ in glory hereafter , the death of your bodies shall but give you an entrance into Glory , and therefore why should death be grievous to those that are in Christ Jesus ; for death is but as it were the marriage day wherein Christ and their soules shall bee united together ; if Christ bee in you , your bodies shall die because of sin , but your spirits shall live because of righteousnesse : You have another pertinent place to prove this in Joh. 17. 23 , 24. Ioh. 17. 23 , 24. sayes Christ there , I in them , and thou in me , that they may be made perfect in one , and that the world may know that thou hast sent me , and hast loved them as thou hast loved me ; and Father I will , that they also whom thou hast given me be with me where I am , that they may behold my Glory which thou hast given me . Some conceive that this prayer of Christ was made onely for the Apostles , that they might be where Christ was in heaven ▪ but if you marke the precedent words , you Vers. 20. shall find that it was for all Beleevers , for saies Christ himself , neither pray I for these alone , but for all those that shall beleeve in my Name to the end of the world . Great is your comfort in having an interest in Christ here , you shall one day reign with him for ever in Glory .

Thus I have done with these seven consolations to those that have a real and well grounded interest in Christ , I have onely now a word or two , by way of Use to apply and set home what I have said concerning this particular . Use . Here you see what unspeakable comforts redound to you that have an interest in Christ , you have all things though you have nothing , Christ is yours , and all that Christ hath is yours , and all that you have is Christs , Christ sweetens all afflictions and crosses to you , and the having of Christ represents God the Father to you , not with terrour and dread , but with goodnesse , and meeknesse , and loving-kindnesse , and mercy , and long-suffering , and through Christ God doth as freely accept of you , and of what you doe , as if it were done as well as ever Christ did it , and being in Christ here , you shall for ever live with Christ in glory hereafter : Oh how should all these mercies and priviledges , stir up all those that have yet no part in Christ , never to give rest to their eyes , nor slumber to their eye-lids till they have gotten an interest in him !

SERMON , VI. EPHES. 2. 12. That at that time ye were without Christ , —

LEst any of you that hear mee this day should lie under a spirit of delusion and think that all that I have said touching the happinesse of those that have an interest in Christ belongs to them when it doth not ; I shall therefore spend this houre in shewing you some characters whereby you may know whether you have a real interest in Christ or no : this is the needfullest point that ever in my life I prest upon you , and the Lord give you grace to lay these characters close to your own hearts , and by them seriously to examine your own souls whether you have a reall interest in Christ or no : but before I give you these characters , give me leave by the way to premise these three or four Cautions or cautelary conclusions , which will the better make way to the handling the point in hand .

Caution 1 1. Take this caution , that men may be strongly conceited and opinionated , that they have an interest in Christ when they have not : I shall give you a plain text for this in 2 Cor. 10. 7. Doe you look on things after the outward appearance ? ( sayes the Apostle ) 2 Cor. 10. 7. if any man trust to himself , that hee is Christs , let him of himself think this again , that as he is Christs , even so are we Christs : This is a very notable place ; there were some among the Corinthians that were strongly conceited they did belong to Christ , when they did not ; and had an ill opinion of the Apostles , and thought they did not belong to Christ ; and to such as these the Apostle Paul here speaks : men may be strongly conceited they have an interest in Christ , when there is no such matter , as it was with the Church of Laodioea , in Rev. 3. 17. Thou sayest I am rich and increased in goods , and have need of nothing : and knowest Rev. 3. 17. not that thou art wretched , and miserable , and poor , and blinde , and naked .

2. Another cautelary conclusion I would have you take notice of , is this ; that in laying down the characters of a man that hath an interest in Christ , I do not so presse them , as that unlesse you have them all in you , you cannot have an interest in Christ , for if you have but one of them in you , in truth and sincerity , it is an evidence that you have an interest in Christ : I give you this caution for fear of casting down any poor dejected soul ; if you have but one link of this golden chain , you have as sure hold , as if you had all of it .

3. In laying down these characters of one that hath an interest in Christ , I lay them down onely in the affirmative , not in the negative , that is , all those that have these characters in them , may be confidently assured , that they have an interest in Christ : but I do not say , that those that have not these characters in them , have not an interest Christ , for should I say so , I should cast down many a humble and dejected soul : I do not say , that if you have not these characters in you , you have no interest in Christ ; but this I say , that you may confidently and indubitatively know and be assured , that you have an interest in Christ , if you finde these things in you .

4. Lastly , take in this caution likewise , that in giving you these Characters , I shall not presse them so , as if the having of all these in exercise and feeling , and in your own apprehensions , can only evidence your having an interest in Christ , but if you have them in habit , and in truth , though not in exercise and practise , it is sufficient to evidence your interest in Christ . For a poor soul may have many graces of Gods Spirit in truth in him , though he doth not feel , and exercise , and apprehend them in himself , as I told you it was with Mary Magdalen ; she talked to Christ face to face , and sayes she , they have Joh. 12. taken away my Lord , and I know not where they have laid him . And thus I have done with the cautions , or cautelary conclusions , wherein I have only made way for my better proceeding , in giving you the severall Characters of a man that hath a reall interest in Christ , and I wish to God they may be all engraven upon every one Twelve Characters of a mans interest in Christ . of your hearts , that you may be unquestionably assured in your own souls , of your interest in him ; I shall reduce all I have to say concerning this particular under these 12. heads .

1. That man that hath an interest in Christ , he is cast out of himself ; that is , he is cast out of all conceit of his own self-sufficiency and righteousness , good works or merits : no man is in Christ , but he is out of himself ; this character the Apostle gives you in Phil. 3. 8 , 9. Yea doubtlesse , Phil. 3. 8. 9. ( saith he ) I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord , for whom I have suffered the losse of all things , and do count them but dung , that I may win Christ , and be found in him , not having on my own righteousnesse : Here Paul having won Christ , would not be found , having on his own righteousnesse ; the Apostle doth not mean his own righteousnesse in point of being , but in point of dependence , not having on his own righteousnesse to be justified by it ; in that regard he would not be found having it on . So in 1 Cor. 4. 4. sayes the Apostle there , 1 Cor. 4. 4. I know nothing by my self , now one would think this man were a very holy and exact man ; for sayes he , I know nothing by my self , that is , I know no sin upon my soul , that I perform wittingly or willingly : but mark the next words , yet sayes he , am I not hereby justified ; he was quite out of conceit of all the good works that ever he did : every man that is in Christ , he is out of himself ; he sees his own in sufficiency , and Christs all-sufficiency ; he sees his emptinesse of grace , and Christs fulnesse of grace ; he sees himself to be nothing , and Christ to be all in all . Luk. 16. 15. Luk. 16. 15. sayes Christ there to the Pharisees , Ye are they which justifie your selves before men , but God knoweth your hearts ; as if hee should have said , you think well of your selves and of your graces , but God knoweth your hearts , that you are not such as you seem to be ; and therefore ( Beloved ) consider seriously of it , if God hath wrought this grace in your hearts , that you are cast out of your selves to see your own emptinesse , and vilenesse , and insufficiency and want of Christ , if there be this work of grace wrought in you , then you may know you have a reall part and portion in Jesus Christ .

Character 2 2. Another distinguishing character of a man in Christ is this , that he makes conscience of keeping every known command of Christ . This you have in 1 Joh. 1 Joh. 2. 5. 2. 5. Whoso keepeth his word , in him verily is the love of God perfected , hereby know we that we are in him : hereby we know that we are in Christ , if we keep every known command of Christ , and therefore you that can appeal to heaven , that there is no one known command of Christ , but bears sway in your heart , and carries an authority over your conscience , that you can subject your selves to it , although you have many weaknesses and failings , yet this is an undoubted character that you are in Christ : as in 1 Joh. 3. 22. If that therefore ( sayes the Apostle ) that you have heard from the beginning , shall remain in the you , you also shall continue in the Son and in Father . You that keep every known command of Christ , have an interest in him , and he in you ; and therefore ( beloved ) all you that doe make conscience of keeping the known and revealed wil of God , that there is no known sin but you labour to avoid , and no known grace but you labour to exercise , and no known duty , but you labour to perform ; if it be thus with you , you may comfort your selves in this , that you have a reall interest in Christ .

Character 3 3. Another character or discovery is this , he that hath an interest in Christ , he hath a power derived from Christ , enabling him to mortifie his inward and bosome lusts : as in Gal. 5. 24. They that are Christs have crucified the flesh with the affections and lusts ; when Christ came in the flesh amongst us we crucified him , but if ever Christ come in thy heart , he will crucifie thee ; the crucifying of the flesh with the affections and lusts that the Apostle here speaks of , is not the killing and totall extirpation of sin , but the giving a deadly blow to sin , that sin shall never reign in us , nor have dominion over us any more ; if you be in Christ , sin will be like those beasts spoken of in Daniel , their dominion was taken away , but their lives were preserved for a little season ; so the dominion of sin wil be taken away , that sin shal not reign in you , yet the life and being of sin will remain in you for a little season : but still as the house of Saul grew weaker 2 Sam. 3. 1. and weaker , when the house of David grew stronger and stronger , so if Christ dwell in thy heart , sin in thy soul will every day grow weaker and weaker , and grace in thy heart will grow stronger and stronger ; and therefore Beloved , all you whose hearts can bear you witnesse , that you have had the power of mortifying grace upon your souls , that you can bridle your beloved lusts , and subdue your bosom sins , & curb the pride of your hearts ; you may then lay an undoubted claim to Jesus Christ .

Character 4 4. That man that hath an interest in Christ , doth keep a strict watch over his own heart , that he will not wittingly or willingly give way to the least sin to the dishonour of God ; a man in Christ keeps a watchfull eye over himself , that he doth not give way to the least sin to the dishonour of Jesus Christ . We know that 1 Ioh. 5. 18 , 19 , 20. whosoever is born of God sinneth not , but he that is begotten of God keepeth himself , and that wicked one toucheth him not ; He that is begotten of God keepeth himself , he doth not keep himself from all sin , but he doth as much as in him lies resist every sin , and temptation ; he keepeth himself from every known sin : so in 1 Joh. 3. 6. Whosoever 1 Ioh. 3. 6 abideth in God sinneth not : this is not spoken absolutely , but comparatively , he sinneth not in comparison of those great sins that wicked men do commit , for they are slaves to their lusts : and secondly he sinneth not , that is deliberately , neither with a delightfull complacency , nor with a totall obduracy , nor in a way of finall impenitency : in these regards a man in Christ sinneth not . And now beloved , you whose hearts and consciences can bear you witnesse that you doe keep a strict watch over your own souls , and that you have a care of committing the least sin against God , whereby you might dishonor him ; if it be thus with you , you have an infallible evidence of your interest in Christ : that man that keeps sin out of his heart , may be confidently assured , he hath Christ in his heart .

Character 5 5. Another character or discovery is this , that man that hath an interest in Christ Jesus , Christ hath wrought in him a reall change , both in his life and nature ; if thou art in Christ , he will be in thee , to work an effectuall and saving change in thee , both in thy heart and life : as in 2 Cor. 5. 17. sayes the Apostle , If any man be 2 Cor. 5. 17. in Christ , he is a new creature , old things are past away , and all things are become new : why now ( beloved ) take this text and lay it close to your hearts ; hath God made you new creatures , and wrought a saving change in your heart ? can you evidence it to your own souls , that ever since you were first born , you were new born ? if it be so , you may lay a confident claim to Jesus Christ ; if any man be in Christ , he is a new creature .

Character 6 6. Another char this is , that man that hath an interest in Christ , doth grow up in Christ to be fruitfull in every good work ; hence it is that you often read in the scripture , of growing up in Christ , & increasing in Christ with the increase of God . Jesus Christ is the root of Jesse , in whom whosoever is rooted and ingraffed , he will bring forth fruit unto God : whosoever is ingraffed into Christ , he will bring forth the fruits of righteousnesse to the praise and glory of God . Joh. 15. 5. I am the Joh. 15. 5. vine ( saies Christ ) and you are the branches , he that abideth in me and I in him , the same bringeth forth much fruit ; for without me you can do nothing : why now beloved , you that make it out to your own souls , that you do grow in grace , and knowledge , and understanding , and in the duties of sanctification , humiliation , and mortification , this is a sure argument that you are planted into that root of Jesse , that makes you to bring forth fruit unto God .

Character 7 7. That man that hath an interest in Christ , he is most humble , and vile in his own eyes . Of all the men in the world , there is no man so debased in his own esteem , as he that hath an interest in Christ ; mark Pauls description of a man in Christ , 2 Cor. 12. 2. I knew a man in Christ ( saies he ) above 14. years ago , whether in the body , or out of the body , I cannot tell , God knoweth , such a man caught up into Paradise , and heard unspeakable things , which is not lawfull for a man to utter , of such a one will I glory , yet of my self I will not glory , but in my infirmities . Here Paul speaking of himself , would not boast of what good either he had or did , or of what glory he beheld , left men should think of him above that which is meet ; this is the badge of a man in Christ , he is most humble in his own eyes As those vessels that are fullest , sound the least , whereas those that are empty , make the greatest noise ; why so , those Christians that are full of grace , & have Christ dwelling in them , walk the humblest , and make the least noise ; when those that are out of Christ , and empty of all grace and goodnesse , keep the greatest boasting of all ; As the shallow rivers make the greatest noise , in running over the peble-stones , when the deeper streams glide away silently ; so shallow brains , that know very little or nothing as they ought to know , make the greatest shew , of what they seem to have , when others that know more and are deeper learned are silent . It is very remarkable , what one observes concerning the Prophet Ezekiel , a very holy man , and much conversant with visions , and revelations , yet this man that was full of so many admirable parts , and gifts , and graces , the holy Ghost doth no lesse then 93. times in that Prophesie , call by the name of the Son of man , which was ( saith he ) to keep him humble , and abate pride in his heart , and to shew that where there is most of Christ and grace in the heart , that man should be most humble and vile in his own eyes .

Character 8 8. Another discovery of a man in Christ , is this , he will take care and make conscience of walking worthy of his interest in Christ ; the Apostle gives a caution for this in Col. 2. 6. As you have therefore received Christ Jesus the Lord , so walk you in him , rooted and built up in him , that is , according to those beginnings you have made , and those Gospel-discoveries , God hath given you , and that entertainment you have already given to Christ Jesus the Lord , so now it becomes you to make a sutable progresse , as truly , and really , and purely , as you have received him ; so let it be your every dayes work to be making progresse in him , and to walk worthy of him , so in the 1. Epistle of 1 Ioh. 2. 6. Joh. He that saith he abideth in him , ought himself so also to walk , even as he walked : Hence it is that you finde in Scripture , that being in Christ , and living a godly life , are both joined together ; as 2 Tim. 3. 12. All that will live godly in Christ Jesus : that man whose person is in Christ , will labour that his wayes may be in Christ too ; many a one would gladly have his person in Christ , though his life be not in Christ , but those whose persons and wayes are both in Christ , they may lay a comfortable claim to him ; the difference between a man that hath an interest in Christ , and one that hath none , I shall demonstrate to you by this familiar example : you know , a man that by experience knows what it is to make clean a room , he will be carefull that he does not upon every slight occasion , dirt it again , because he knowes , what a deal of pains and labour is taking in cleansing of it ; but now a dog or a spaniell he comes in and never cares for dirting of it , because he does not know what it is to make it clean ; why so a godly man , he will be carefull of walking worthy of his interest in Christ , because he knowes how much it cost him , how many tears , and sighs , and groans , and prayers , before he got an interest in Christ , and an assurance of his love ; but now a wicked man , he makes no conscience of sinning against Christ , and displeasing of him , because he never knew what it was to get an interest in him . In Gal. 3. 21. sayes the Apostle there , as many as have Christ , they have put on Christ ; and a very learned interpreter hath an exceeding good note upon this text ; he sayes that this speech of the Apostle here , is spoken in an allusion to an ancient custome among the heathens , that when they came to the profession of the Faith , they were wont alwayes between Easter and Whitsuntide to put off their old garments , and put on white rayments ; the end of it was to typifie and note , that when once they were in Christ , they must leave off their old courses and conversations , and now labour to walk after a more holy , and blamelesse , and innocent life , in their carriages towards God : thus ( beloved ) if you have an interest in Christ , you have put on Christ , walking worthy of him , in a holy , pure , spotlesse , and unblameable life and conversation .

9. A man that hath an interest in Christ , doth so prize him , that he would not be without him for all the world ; there is no man that is in Christ , but looks upon him as the most amiablest , and desireablest good in the world , he knowes the worth of Christ , and counts him as an invaluable treasure . In 1 Pet. 2. 7. the Apostle after he had told them , of their being built upon Christ , as lively stones upon the foundation ; he concludes , to you therefore which beleeve Christ is precious ; intimating , that whosoever is founded and bottomed upon Christ , Christ is very precious to that soul , and therefore you ( beloved ) that have a sure testimony in your own consciences , that you doe set a high price and value , and esteem upon Christ , above all things in the world , and that you count all other things as drosse and dung , in comparison of an interest in Christ , this is a very good and undoubted evidence that you have an interest in him . It was an excellent speech of one concerning his interest in Christ ; sayes he , if all the stones in my house were Diamonds , and all the dust in my house shavings of gold , and every peble stone , an orient pearl , yet would I not prize nor value these in comparison of my interest in Christ .

Character 10 10. He that hath an interest in Christ , hath the spirit of Christ dwelling in his soul , as in 1 Joh. 4. 13. Hereby wee know 1 Ioh. 4. 13. that we dwell in him , and he in us , because he hath given us of his Spirit , he conveyes his Spirit through the golden conduit-pipes of his ordinances , into thy heart ; this is a sure evidence to thee of thy interest in Christ , if thou hast the Spirit of Christ dwelling in thee , in this threefold operation of it : 1. If thou hast the inlightning work of the Spirit to inlighten thy mind to know Christ : 2. If you have the inclining work of the Spirit to incline thy heart to love Christ : and 3. If you have the enforcing operation of the Spirit to empower your wils to obey Christ ; if you enjoy the spirit of God in these 3 operations of it , then you may certainly know , that you have an interest in Christ .

Character 11 11. He that hath an interest in Christ , labours by all possible means to bring others to the knowledge of Christ : Paul before he was in Christ , did labour to drive men from Christ , but afterwards , when he was converted , then he did labour to draw men to Christ more abundantly then all the rest of the Apostles ; Oh ( beloved ) you that can compassionate poor souls in their naturall condition ; and can heartily wish all men to be in Christ , as well as your selves ; you that can bemoan the Christlesse condition of your friends and neighbours , this is a very evident discovery of your interest in Christ .

Thus I have done with these severall characters of a man that is in Christ ; if thou art cast out of thy self , and out of an opinion of thy own goodnesse and righteousnesse ; if thou makest conscience of keeping every known command of Christ , and hast a power derived from Christ enabling thee to mortifie thy bosome and inward lusts ; if you have a care to avoid every sin whereby you might dishonour Christ ; if there be a reall change wrought in you both in heart and life , from nature to grace ; if you grow up in Christ to be fruitfull in every good work , and are humble and base , and vile In your own eyes ; if you labour to walk worthy of your interest in Christ , prizing him , and valuing him above all the desirable things in the world ; if the spirit of Christ dwels in you , inlightning your mindes to know him , inclining your hearts to love him , and empowering your wils to obey him : and lastly , if you have in you ardent desires , and earnest endeavours to win others to Christ , as well as your selves ; if you can finde any one of these in truth and sincerity in your hearts , it will be a very good evidence to you of your interest in Christ .

I have only a word or two more , to those that upon examination doe really finde themselves to be in a condition without Jesus Christ ; let me leave with you these two or three discoveries of your sad condition , to quicken you the more earnestly in your pursuits after him .

1. Are you without Christ ? why then you are without satisfaction , and contentation in all the things you enjoy here in this World : What Solomon sayes is verified in you , that your eye shall not be satisfied Eccles. 1. 8. with seeing , nor your ear with hearing , nothing without Jesus Christ , can give satisfaction to the demands of an immortall soul , the world being round , and your hearts triangular , and you know 't is impossible that a round thing should fill that which is three square : so neither is it possible that the world or any thing in it should satisfie the desires of your hearts .

2. As you can have no satisfaction in the world , so neither can you have any acceptation with God , God wil say to you as Joseph did to his brethren , if you bring Gen. 43. 5. not up you brother Benjamin with you , look me not in the face : so will God say to you , if you bring not Jesus Christ , your elder brother with you , doe not look mee in the face ; here is the misery of a Christlesse man , he can have no acceptation with God .

3. Without an interest in Christ , you can have no salvation by Christ ; he procures salvation for all that are in him , and for no other ; Joh. 17. 12. Those that thou Joh. 17. 12. hast given me , I have kept and none of them is lost : if you are without Christ , your condition is like those that were in the old world before the floud ; all that were in the Arke were saved and preserved , but all that were out of the Arke were drowned ; so Jesus Christ is the Arke whereinto every soul that can procure admittance shall bee saved , but all that are not in Christ , shall be drowned in a river of brimstone , which the breath of the Lord shall kindle , you shall be condemned and destroyed for ever , if you are without Christ , you are without satisfaction from the creature , without acceptation with God , and without salvation by Christ .

And thus in these six Sermons I have shewed you the happinesse of a man in Christ ; and the Characters of a man in Christ ; and the misery of a man without Christ ; and so I have done with this first part of mans misery by nature , and of the first branch of the Text , That at that time you were without Christ .

SERMON , VII . EPHES. 2. 12. — Being aliens from the Common-wealth of Israel —

HAving finished the first , I am now to proceed to the second part of Mans misery , in these words , Being Aliens from the Common-wealth of Israel , but before I fal opon this second branch of the Text , I shall speak something to you , concerning the order of the words , why their being without Christ , is put in the first place : I answer , it is put in the first place to shew that as the having of Christ is the foundation ; and inlet of all happinesse and blessednesse ; so the want of an interest in Christ is the Spring and Fountaine from whence all the miseries and calamities that are incident to the children of men doe flow , and therefore this deservedly is put in the first place , for if you are without Christ , you must needs be Aliens from the commonwealth of Israel , and strangers to the Covenant of Promise , without hope , and without God in the World .

But then again why is their being aliens to the commonwealth of Israel put in the second place ? Answ. Because he that is without Christ the head , must needs be without the church the body , for by the commonwealth of Israel , is meant the whole body of the Church , they were aliens from the common-wealth of Israel , that is , this was the misery of the Ephesians , while they were in a state of Gentilism , not converted to the Faith of Christ , by the Gospell , they had no interest in the benefits and priviledges that the people of God enjoyed that were in the Church of Israel , they had none of those spirituall and special priviledges and blessings , which God did bestow upon all those that were in Covenant with him , they were aliens to the commonwealth of Israel , that is , they were aliens to the Ordinances of God , that were then in use in the Jewish Church , they were without all the Ordinances of Jesus Christ . All the priviledges of the people of God , did the Gentiles want , before they were in Christ . Here then you see the complete misery of those that were in a state of Gentilism , they were aliens to the commonwealth of Israel , and strangers to the Divine Worship of God , which he did institute and appoint in his Church , and to all the priviledges and prerogatives which the people of God doe enjoy .

In the words there are two parts observable : 1. A description of the Church of God , and that by this term the Common-wealth , the Church of God is called the Commonwealth of Israel .

2. Here is laid down the alienation of the Ephesians , before conversion , from this Church , from this Commonwealth .

Now ( Beloved ) from hence I shall only note to you , these two observations , which I intend to finish this Sermon .

Doctr. 1. That the Church of God is a spirituall commonwealth .

Doctr. 2. That it is a great part of a mans misery to be a stranger to the true Church of God .

Doct. 1 For the first Doctr. that the Church of God is a spirituall commonwealth : in the handling of this , I shall doe these two things : 1. I shall shew wherein the Church may be compared to a commonwealth , and 2. I shall shew you wherein they differ .

1. The Church may be compared to a commonwealth , in these four particulars ;

1. In a commonwealth there are people of different degrees , ranks , callings , and qualities , all are not Princes , nor are all Rulers , all are not Merchants , nor are all rich , there are men of all degrees , callings and qualities , some are rich , some poore , some high , some low , some masters , some servants , and the like ; now in this regard , the Church may be compared to a Commonwealth , for in the Church of God some are high , some low , some rich , some poore , some men grown up to a full stature in Christ , others are but new beginners and babes in Christ ; some men are rich in gifts , when others are but poore and mean ; some are strong in grace , like the Oak , when others are but like a broken reed . As in a Commonwealth , so in the Church of God , there are men of severall ranks , degrees , callings , qualities , and conditions , as in 1 Cor. 12. 8 , 9 , 10. All men have 1 Cor. 12. 8 , 9 , 10. not the same manner of gifts , for to one is given the word of wisdome , to another the word of knowledge , to another Faith , to another the gifts of healing , to another the works of miracles , to another prophesie , to another discerning of spirits , and to another the interpretation of tongues , but all these worketh that one and the same spirit , dividing to every man severally as he will : as it is in the naturall body , so it is in the spirituall body , that body would be a monstrous body , if the thumb were as big as the arm , and the arm as big as the body , and every part as big as the whole ; just so it is in the Church , it is the beauty of it , to have a variety of condition .

2. As in a Commonwealth though there be multitudes of people , yet they are all governed by one & the same Laws , and are all subjects to one and the same Rulers : so it is in the Church of God , though there be many people in it , yet they are all subject to the same Laws , and are all to walk by the same rule ; and in this regard it may be compared to a Common-wealth , for there is but one rule , the word of God , that swayes the whole Church .

3. In a Commonwealth it is accounted high Treason to subvert or overthrow any Law by which that Commonwealth is governed ; for if it were not so , the Laws of a Commonwealth would be of no force , if any man might break them : add to them or take from them at his pleasure , and therefore a Commonwealth does count the breaking and violation of their Laws to be the greatest injury and dishonour , that can be done to them : and so it is in the Church , the word of God is very severe in this regard , that if any man shall adde or diminish any jot or tittle to or Revel. 22. 18 , 19. from the Word , God will blot his name out of the Book of life .

4. They may be compared one to another in this regard , for as one Common-wealth differeth from another , they have not both the same Rulers , nor the same Lawes , nor the same customes , nor Charters , but differ in every thing almost : so the Church of God is distinguished from all other parts , and people of the World , Commonwealths are different one from another in four things . 1. in Laws ; 2. in habit ; 3. in language ; 4. in Government ; and so is the Church of God .

1. It is different from others in its Lawes ; Law that rules in a Common-wealth , but onely the Word of God rules in the Church .

2. As Commonwealths differ from one another in their language , so the Church of God has a language different from al the World , the Church of God speaks the pure language of Canaan , but all the World besides speaks a broken and corrupt language .

3. As Commonwealths differ one from another in regard of habits , so in this regard does the Church of God differ from all the World , the Church of God hath put on the new man , when all the World have on their old ragges still , the Church hath put on the long robes of Christs righteousnesse which cover all her nakednesse , which all the World are without .

4. The Church of God is different from all other in regard of their Government ; all Kingdomes and Commonwealths have men to be their Governours , but the Church of God that hath Christ to be her Governour .

Thus I have shewed you wherein the Church and a commonwealth doe agree , now I come to shew you wherein they differ ; as

1. They are different in their Lawes ; a commonwealth hath Laws , Acts , and Ordinances to govern them , but the Church hath onely the word of God to be their rule .

2. There is a difference in the extent of those Laws ; the Law of a commonwealth doth onely reach and extend to the outward man , that cannot rule the inward man , therefore we commonly say our thoughts are free , God onely can search the heart and try the reins , but now the Law of the Church extends its self , to the searching of the soul and spirit , every thought and imagination of the heart ; as the Apostle sayes , the Law is spirituall , but Rom. 7. 14 I am carnall .

3. There is a difference in regard of the power and efficacy of these Laws ; the Laws of a commonwealth doe onely restrain the outward man , if you do amiss , but the Law of God in the Church , that cannot onely restrain in practise , but change the heart , and alter the affections , and make thee a new man .

4. They differ in this regard , a commonwealth may alter their Laws at pleasure , if they see occasion , if they find any law grievous or burdensome to the Kingdome , they may alter it , or take it away , and adde a new Law in the room of it , but this the Church of God cannot doe , the law that the Church hath now , it must have to the end of the world , God himself gave the Law to his Church , and he cannot give a prejudicial or burdensome law , whereas Rulers of Commonwealths , they are but men , and cannot look into the events of things ; and therefore are ignorant whether this or that law may be good or no , and therefore doe change them at their pleasure when they see a necessity ; but the rule of the Word of God is an unerring and unalterable rule , which all must follow and practise to the end of the World .

5. They differ in their censure , the censure of a Commonwealth may extend so far as to confiscation of goods , to banishment , imprisonment , or death , but the censure of the Church extends only to excommunication , or throwing the offender out of their society or fellowship , they can doe no more , and must doe no more , the Church of Christ can inflict no censure , but onely to excommunicate , and therefore their practise that doe imprison and censure and inflict punishment upon their people , is not warrantable but does contradict the rule of the Word ; and those likewise that doe cry out against Church Government , as tyrannicall , do very much mistake , for the Church of God their censure is not corporeall but spirituall . But though the Church may not censure any man that is an offender , yet she may complain to the Commonwealth , and they may restrain and quell them and keep them under , and inflict punishments upon them .

Thus then you see both wherein a Church and a Commonwealth doe agree , and wherein they difler , and if this be so that the Church of God is a spirituall Commonwealth , then give me leave to draw these three Inferences from hence .

Use . 1 1. I may infer from hence the necessity of Church Government in a Church ; Did you ever see a Commonwealth stand and flourish without rule and Laws , and order ? Order is the staffe of a Common-wealth , if every man might doe what he list , and what is right in his own eyes , nothing but ruine and destruction would presently follow , as in Psal. 11. 3. If the Psal. 11. 3. foundations be destroyed , what shall the righteous doe ? If the Laws and foundations of a Commonwealth be subverted and destroyed , there will be nothing but ruine . If the Church be a spirituall Common-wealth , then there is an absolute necessity of a Government in it ; & therefore those that would either rob the Church of their Government , and would have none at all , or else would introduce a false Government upon the Church , and doe as much as in them lies to overthrow the Government of the Church , such as these are to be reproved . Government to a common-wealth is like a hedge to a garden , now suppose you had a very fair garden , and a great many curious flowers and fine slips in it , and one should come to you and tell you , Sir , I see many dainty flowers and slips in your garden , but I see none to grow upon your hedge , therefore pull it down , let it grow there no longer ; you would say to such a man , no by no means , for though nothing grows upon the hedg , yet the hedge does preserve the flowers , that grow in the garden , and keep them from the violences of wild beasts : So though a Government in the Church does not make us holy , a man may goe to heaven without a Government , yet is it exceeding necessary to preserve the Church of God .

2. I may infer from the Churches being a spirituall Commonwealth , the necessity of union in the Church . Common-wealths are preserved by union , you see what four years war have brought upon our kingdome , it hath almost destroyed the face of our commonwealth : Union are the sinews and ligaments of a commonwealth , if men be disunited , and disjointed , that commonwealth cannot subsist , A Kingdome divided against it self cannot Mat. 12. 25 stand , and the Church of God being a spirituall commonwealth , this argues the great necessity of unity in the Church , and the great danger of division , the Church of God cannot be safe without union . I must tell you ( to the griefe of our hearts be it spoken ) there were never lesse unity in the Church of God , since the very first plantation of it , by the Apostles in the Primitive times , then there is at this day , wherein every man almost is set one against another ; truly I look upon it , as a very sad Omen and prediction , that God is bringing in upon us the most dismall persecution that ever yet our eyes beheld . I have read in the book of Martyrs , that the coming in of the eighth persecution , was occasioned by the division & falling out of Christians one with another ; I wish it may not be so with us ( Beloved ) it is ordinary amongst a great many men to cry out & exclaim against the Ministers of the Gospel , as if they were the great incendiaries and causers of divisions and dissensions amongst you , but I would have you know that those that preach against division , are not dividers , but those that make divisions they are dividers , as the Apostle sayes , Mark them that cause divisions among you , and avoid them , those men that have caused divisions , and brought in strange opinions , and Sects , and schisms into the land , they are the make-bates of the Nation ; the staffe of Union and the staffe of Beauty , when one is broken , the other is broken . I have read a story of a man that had fourscore children , and lying upon his death bed , he caused his children to come before him , and desired that a bundle of small rods might be brought to him , his children began to wonder amongst themselves , what should be his design and purpose in doing it , but when they had brought them , their Father commands every one of his sons beginning from the youngest to the eldest , to take the bundle , and try which of them could break it , but none of them was found able to doe it : at last taking the bundle himself he unbound it , breaking the sticks one by one , til he had broken them all , and now my children sayes he , this I doe to teach you , that if you doe combine and keep close together in unity like a bundle of sticks , there is none will be able to break you , or doe you any harm , but if you divide and fall off one from another , you will soon be ruined , and broken in pieces : why , so now if the members of the Church of God would unite together and partake of publique Ordinances together , hear , pray , and performe holy duties together , and still remaine conjoined in one , wee need not feare the power or policy of any , to doe us any harm .

3. If the Church be a spirituall Commonwealth , then I may inferre further , the necessity of our labouring to improve the Churches interest in a Common-wealth . Nature will teach men to labour to preserve , and advance the good and benefit of the Commonwealth , every man will contribute for the good of the Body Politique , and therefore let us labour to promote the good of the Body Ecclesiastique , and to improve the Churches interest .

Doctr. 2 Thus much for the first Doctrine , we come now to the second Doctrine , That it is a great misery for a man to be a stranger to the true Churches of God . You may be in the true Church , and yet not of the true Church ; as ill humours in a mans body , they are in the body , though none of the constituent parts of the body : so you may be in the Church , and of the Church visible too , and yet none of the Members of the Church invisible , of the Church of the first borne , you may not partake of the speciall and spirituall priviledges of the Church of God .

1. Wicked men are strangers to the effectuall calling of the Church , in 1 Pet. 2. 1 Pet. 2. You ( saith the Apostle ) are called with a holy calling , which wicked men are without .

2. They are strangers to the comforts of the Church of God , you want those joyes and comforts which the people of God doe enjoy .

3. You are strangers to a christian communion in the Church , a wicked man does not know how to manage a spiritual communion with the people of God .

Use . Now if this be so that wicked men are strangers to the Church of God in their spirituall benefits and priviledges they have by Christ , then by way of Use I shall onely draw from hence these two Inferences .

1. That you would not lay too much dependence and confidence upon your being Members of the Church ; you may be under the outward and common mercies , and yet want the inward and spirituall benefits of the Church of God ; there is many a man that is born and brought up in the Church of England , and yet notwithstanding unable to give any ground of his Salvation by Christ , thou mayest have the Church of England to be thy Mother , and yet never have God to be thy Father . I do not speak this to the disparagement of the Church of England , for Christ and Salvation by him is to be had in England as well as elsewhere , I would not have you think that England is no true Church , for it is a Church of Jesus Christ , but I say you may be of this Church and borne and bred in this Church and partake of all the Ordinances and outward priviledges in this Church , and yet never come to heaven , for ( as the Apostlt sayes ) all are not Israel that are of Israel .

2. If this be so , then this may be matter of reprehension to wicked men , that seeing they are in the Church , yet they are not of the Church of Jesus Christ ; you are in the Church , but as a wenne , a botch , or blaine is in the body , you are a blemish to the Church of God , wicked men are spots and blemishes in the Church , as in 2 Pet. 2. 13. though they are in 2 Pet. 2. 13 the Church , yet they are a burden to the Church , and I wish that godly men did count it a greater burden to them then they doe , that they have so many wicked men in their Church ; A wicked man in the Church , is like a wooden legge to the body of a man , a naturall legge that carries the body , but if a man hath a wooden legge , the body must carry it ; so wicked men are a great burden and trouble to the Church , as Paul sayes ( speaking of wicked men ) I wish ( sayes he ) they were even cut off that trouble you , such men as are loose in practise , and loose in opinion , truly both these have been great burdens and troublers to the Church of God ; they are to the Church , as Jonah was to the ship , what a storm have they raised in this kingdome ! which God knowes , whether you or I shall ever live to see it blown over . Thus much for the second part of Mans misery by Nature , That at that time ye were aliens to the Common wealth of Israel .

SERMON , VIII . EPHES. 2. 12. — And strangers to the Covenants of Promise —

WEE come now in order to the third part , And strangers to the Covenant of Promise , but before I shall draw out any Doctrines from these words , I shall resolve these five questions which are very needfull to be discussed .

Quest. 1 1. What is the difference between the Covenants and the Promise ? For many look upon them to be both one and the same thing .

2. What is meant here by the Covenants of Promise .

3. Why it is called the Covenants of Promise .

4. Why it is called in the plurall number , the Covenants of Promise .

And lastly , What it is to be a stranger to the Covenants of Promise .

Quest. 1 1. Quest. What is the difference between a covenant and a promise ?

Answ. Answ. In answer to this , you must know , that though every Covenant is a promise , yet every promise is not a Covenant , a Covenant is a more comprehensive thing then a promise , for a Covenant is nothing but a bundle of promises , all the promises in the Gospell bound up together in a bundle , so that herein you see the difference between a Covenant and a Promise .

Quest. 2 2. What is meant by the Covenants of Promise ?

Answ. I answer , That it is the free and gratious promise , that God made with Adam after the fall , and with the Patriarchs , Abraham , Isaac , and Jacob , and all the faithfull , wherein he promised them Salvation and eternall life , through Christ , which was to come , this is the Covenant of Promise , even the promise which God made with his children , before the coming of Christ , wherein he did covenant to give them life and salvation , through Christ which was promised to come .

Quest. 3 3. Why is it called the covenants of promise ?

Answ. Answ. It is called so , because Christ the matter of this Covenant was not actually come , but onely promised that he should come , that is the reason of this phrase here [ the covenant of Promise ] .

Quest. 4 4. Why is it called in the plurall number the Covenants of Promise , seeing there was but one Covenant of Grace , the Covevenant of Works was made to Adam before the fall , and the Covenant of Grace after the fall ?

Answ. Answ. It is called the Covenants of Promise , not as if there were severall kindes of Covenants , and of Salvation by Christ , but because there were divers exhibitions and administrations of this one Covenant ; not as if this Covenant were many in kinde and substance , for it is the same now that it was at the beginning , but only it was diversly administred , explained and enlarged ; sometime it is called a new Covenant , that is , new in regard of the urging , & exhibition of it : the like phrase you have touching Love , Behold , a new command 1 Joh. I give unto you , that you love one another , it was called new , because it was then newly enforced upon the people : The Covenant of Grace , the tenor of which is , that we shall have life and salvation through the bloud of Christ , it is called Covenants , because it was so often renewed and administred , first it was made to Adam after his fall , The seed Gen. 3. 15. of the woman shall bruise the Serpents head , and then it was renewed to Abraham , Paul explains it in Heb. 3. and after him , to Heb. 3. Isaac , and then to Jacob , and David , and Solomon , and all the faithfull , but the Covenant was still for substance the same , though it was many times renewed , and so it continues the same to this very day , thus you have a brief account of these four Queries .

Quest. 5 5. What is it to be a stranger to the Covenants of Promise ?

Answ. Answ. Did you but dive and look into the bottome of it , you would finde it to be the finall upshot of the misery of an unconverted man ; to be a stranger to the Covenants of Promise , is to be in such a dismall and lamentable and deplorable condition , as that none of all the promises of God , for Grace , and life , and Salvation by Christ , doth appertaine to him : and is not this a very miserable and sad condition , that the Lord lookes upon a man in an unregenerate estate , as uncapable of any mercy , life or salvation by Christ ? A Covenant ( as I told you ) is a bundle of promises , it containes all the promises of Grace , life , and salvation , now if you be without the Covenant , you must needes be destitute of all the promises by Christ .

Thus having by way of premise opened these five particulars , I shall now draw out this one Observation from the words .

Doctr. Doctr. That all men during the time of their unregenorácy , are strangers to the Covenants of Grace , so that they can lay no just claim to any promise of having life and Salvation by Christ ; you are strangers to the Covenants of promise ; and ( Beloved ) when I tell you , that you have no title to any one promise of life or Salvation by Christ , it is the saddest news that ever you can open your ears to hear ; if you are a stranger to the Covenant you are without all the promises , for the covenant is a bundle of promises , all the promises of God bound up together ; In the handling of this point I shall onely shew you two things , and then apply it .

1. I shall shew you what the Covenant of Grace is .

2. How you may know whether you are men without the Covenant of Grace , yea or no , and can lay no just claim to any promise of life and Salvation by Christ .

3. I shall winde up all in a practicall use , both for consolation to those , that are in the Covenant , and for terrour to those that have no right to the Covenant .

1. For the Nature of the Covenant of Grace , it is that free and gracious Covenant which God made with Adam after the fall , promising him pardon of sin and eternall life , through the righteousnesse of Jesus Christ . This is the summe and substance of the Covenant of grace , it is the promise of God first made to Adam , and then renewed to Abraham , Isaac , and Jacob , David and Solomon , and all the faithfull , it is the solemn promise that God made to the Elect of their obtaining Salvation through the righteousness of Jesus Christ : Now here you must be very careful lest you run into a mistake , for there are two sorts of people that run into very dangerous errours concerning this particular : As

1. The Socinians , that are of an opinion , that all the Patriarchs and good men in the old Testament did none of them go to heaven , till Christ came in the flesh ; a very uncharitable and ungodly opinion ; And

2. There are others that hold , that living in obedience to the Morall Law of Moses , is to tye the people to the Covenant of Works , to be justified by it , they hold the Jews did not live under a Covenant of Grace till Christ came , but if it were so , none of them could possibly be saved , for by the workes of Law shall no flesh living be justified , no man in the World can ever goe to heaven by the Covenant of Works . This I doe onely mention by the way , that you may see and understand , that since the fal of Adam , al men are saved by the Covenant of Grace , the Covenant of Works was no longer in force then while Adam lived and continued in Innocency , but as soon as ever he fell , the Gospel was presently preached unto them , as well as it is to us now , only it was preached unto them more darkly , and to us more clearly ; Christ was preached unto them as to come , but he is preached unto us as come already .

Quest. II We come now to the second question , to stir you up and put you upon enquiry , how you may know whether you are the people that are in Covenant with God yea or no , so as that you can lay a just claim to the Covenant of Grace , and to all the promises therein contained for salvation and life eternall by Christ . I shall handle this Query not in the positive but in the negative part of it , how you may know , that you are not in the Covenant of Grace , I shall give you three or four discoveries of it .

Answ. 1 1. Thou oh man art not in Covenant with thy God , that hast not yet broken the League and Covenant , which thou hast made with thy lusts , you that doe still keep up and maintain the League and Covenant with your lusts and corruptions , you are not as yet come within the Covenant of Grace ; that man that makes a Covenant with death and hell , cannot be under the Covenant of Grace , and therefore you that have not broken off your sins by repentance and righteousnesse , and your iniquities by shewing mercy , you that are in a wicked course and resolve to continue so , lay no claim to the Covenant of Grace ; you that are engaged to your lusts , you have been bad and you will be so stil , you have no interest in the Covenant of Grace .

2. You that think to be saved by a Covenant of works , cannot be under a covenant of grace , You that hope to be justified by Works , Gal. 5. 4. are faln from Grace , as the Apostle says in Gal. 5 4. you are faln from Grace , that is , not that you are faln from the habit of Grace , you are faln from the Doctrine of Grace , that holds out justification by Christ , that man shall never be saved by Christ that thinks he cannot be saved by Christ ; and therefore a Papist , living and dying in this very opinion that he must be saved by a Covenant of works , cannot be saved ; if you be not cast out of your selves , so as to rely wholly and only upon Christ for life and Salvation , you can lay no just claime of being under the Covenant of Grace .

3. You are strangers to the Covenant of grace , that do make no conscience of breaking the engagements & promises you have made to God , you that are careless of keeping the Covenants you have made with God , this is an evident demonstration , that you are not in Covenant with God , those that are in Covenant with God make conscience of keeping their Covenants with God if in times of affliction & trouble , you can make large promises to God of better obedience , and yet afterwards return with the dogge to his vomit , and are as bad , or worse then ever you were , this argues , that you have no interest at all in the Covenant of Grace .

Thus I have done with the second Query , the discoveries of those that are not in the Covenant of Grace ; I have onely now the Application of the point to speak to , and the Use that I shall make of it shall be Use . 1. For consolation to all that are in the Covenant of Grace , you have a bundle of promises to which you may have recourse , and lay claim to them as your own . 2. By way ofterrour , to shew the misery of those that are strangers to this Covenant of Grace .

1. This may be matter of great consolation to you that are under the Covenant of Grace , that are in Covenant with God , this should provoke you to joy and comfort , in the consideration of the great happinesse you enjoy in being under the Covenant of Grace , from the misery you would be exposed to , did you live under a Covenant of Works . And now ( Beloved ) The great happinesse in being under a Covenant of Grace . lend me your thoughts a little , while I shew you in fourteen particulars , the great happinesse you are now in , being in Covenant with God under a Covenant of Grace , from the misery you had lain under , in being only under a Covenant of Workes , Doe this and live , I shall but only name them to you , and run over them very briefly .

1. The Covenant of Works was given by God to Adam , as a Creator , but the Covenant of Grace is given by God to a Believer , as a Father ; God had not this term of a Father before the fall , but only of a God and Creator , but being under a covenant of Grace , you may look upon that God that was only a Creator to Adam , as a Father to you .

2. This had been your misery under a Covenant of Works ; for that exacts perfect obedience , and does punish the offendour in case of disobedience : but being under a Covenant of Grace , the Lord accepts through Christ of sincere obedience , though it be not perfect .

3. The Covenant of Works is not contented with perfect obedience neither , unlesse it be personall ; it must not be perfect , done for thee by another , but done by thy self in thy own person ; but now the Conant of Grace , accepts of perfect obedience , though it be not done by thy self , but in the person of Jesus Christ ; God the Father doth as fully accept of Christ obeying and fulfilling his will in doing and suffering in our behalfe , as if we had done and suffered what he did in our own persons , and herein lies the great happinesse of a man under the Covenant of Grace .

4. The Covenant of Works was made by God to Adam without a Mediator , there was no third person between God and Adam , but the covenant of Grace was made by God with us , in the hand of a Mediator Jesus Christ . You may conceive it thus , suppose two men should be at discord and variance one with another , and a third person a friend to both these that are falne out , should come and endeavour to decide the difference , first going to one and desiring him to be reconciled to the other ; and then going to the second , and entreating him to be pacified towards the first , till he hath united and reconciled them both together ; so it is here , Christ is a friend both to God and man , he is the Son of God , and he is husband of his Church , and being the Mediatour of the new covenant , he comes first to his Father , and sayes , Father I know , that all mankind hath broken that first covenant which they made with thee , and are thereby justly lyable to all that wrath & punishment due to the breach of it , and I know thy anger and displeasure against them , but I pray thee oh Father , be reconciled and well pleased with thy people , give them the sanctification of their Natures , while they live here , and give them heaven and happinesse when they dye ; and then Christ comes to Beleevers , and tels them ; Sirs , I have procured peace , and pardon , and reconciliation for you , the sanctification of your Natures here , and heaven when you dye , and therefore lift up your heads with joy ; Christ first goes to his Father , and sues to him for pardon , and then comes to us , and begs of us to be comforted .

5. Adam under the Covenant of Works he had nothing but Works to save him , and he was to keep this Covenant of Works only by his own strength , he had no strength but his own , to perform any duty , he had no bottome , no foundation , but himselfe to stand on ; but under the Covenant of Grace we are kept by the mighty power of God through Faith unto Salvation ; we are under a far better condition under the Covenant of Grace , then Adam was at first , in the State of innocency , for though hee was perfectly holy , yet he was not immutably holy , but now the foundation of God standeth sure , we are kept by the mighty power of God unto Salvation .

6. The Covenant of Workes , if a man did once break them , that did admit of no repentance ; had Adam and Eve after the fall , wept their eyes out , or prayed their hearts out , all would have done them no good ; repentance will no way avail the Covenant of Works ; as it is in the civill Law , if a man hath committed murder , the Law does not enquire whether the man does repent , or is sorry for what he hath done , no , but the Law takes notice whether he hath done the fact , or no , if he hath , he must dye , no repentance will avail ; but in the Covenant of Grace it is far otherwise , for though you have done the fact , and broken Gods Commandemants , yet if you repent , and mourn , and grieve for the sins you have committed against God , the Lord will pardon and forgive them , as if they had never been committed , so that this is another great happinesse you enjoy in being under the Covenant of Grace .

7. Adam being under the Covenant of Works , God took the very first forfeiture of breaking of this Covenant , and one sinne made God to disanul that covenant , whereas the Covenant of Grace is not made void nor disanul'd although you commit many sins : as you may see in Ro. 5. 16 , 17. says the Apostle there , Not as it was by one that sinned so is the gift , for the judgement was by one to condemnation , but the free gift is of many offences unto justification , that is , under the Covenant of Works , there one sin did condemne all the world , but being under the Covenant of Grace there the free gift is of many offences unto justification , many sins are pardoned and many offences are passed over , the Covenant of Grace pardons many sins and over lookes many weaknesses and failings , though you break your Covenant often , time after time , yet the Covenant of Grace shall not be broken , the first Covenant was disanuld for one sin , but the second Covenant shall not be disanuld for many sins , as you may see in Psal. 89. 31 , 32 , 33. sayes God there , If they break my statutes , Psal. 89. 31 , 32 , 33. and keep not my Commandements , then will I visit their transgressions with the rod , and their iniquity with stripes , neverthelesse my loving kindenesse will I not uttery take from him , nor suffer my faithfulnesse to fail , my Covenant will I not break , nor alter the thing that is gone out of my lips , and so in Psal. 11. 5. The Lord will ever be Psal. 11. 5. mindefull of his Covenant : so that this is another part of your happinesse .

8. ( Pray observe this ) had Adam continued still under the Covenant of Works , and kept the Covenant , performing exact and perfect obedience to it , yet he could never have come to heaven , he should have had onely an ever lasting continuance in Paradise , he should never have enjoyed heaven , but being under the Covenant of Grace , that entitles you to everlasting Salvation and happinesse in heaven , by Jesus Christ .

9. Under the Covenant of Workes , though God did promise life to Adam , upon the performing of the Covenant , yet God did not promise pardon to Adam upon the breach of the Covenant ; God promised him thus , Do this and thou shalt live , but God did not promise him , that though he should break his commands and sin against him , yet hee should bee saved notwithstanding : in the Covenant of works , there is no promise at all of pardon , but only of life ; but under the Covenant of Grace you have a double promise . 1. You shall obtain life eternall , and Salvation by Christ : And 2. you shall have all your sins pardoned and washed away in the bloud of Christ , that you doe commit against him , you shall have pardon and remission of sins by Christ , so that no sin shall be charged upon you .

10. Under the Covenant of Works God did accept the person for the worke-sake , but under the Covenant of Grace , he doth accept of the Work for the persons sake : and herein lies our happinesse , under the Covenant of Works God did accept of Adams person meerly because his works were altogether righteous and good , and he accepted his person no longer then his works were good , for as soon as ever he broke the command , God was displeased with him , but under the Covenant of Grace God doth accept of the works for the person sake ; as you see in Abel , he was first accepted , and then the sacrifice , first his person was well pleasing to God , and then the sacrifice for the persons sake : so God accepts of our praying , reading , hearing , and all that we doe through Jesus Christ , he being well pleased with our persons in Christ , he is delighted and well pleased with all our services in him .

11. The Covenant of Works was made to all men generally and universally without exception , but the covenant of grace was made onely to a select and chosen people : all mankinde were in Adam under a Covenant of Workes , if Adam had kept the Law , all mankinde had lived by him ; but herein lies your happinesse , in being under the Covenant of grace , when it is made onely to a few , to a peculiar and chosen number of men .

12. The Covenant of Works that entitles men to no further honor , then to be a worthy and honourable servant of God , not a child of God , but under the Covenant of Grace , we doe not only become servants , but adopted sons , we are the children of promise by Faith in Christ , the Covenant of Grace puts us into a state of Sonship : Adam was the son of God by creation , but not by grace and adoption , till the Covenant of Grace was made .

13. Creation was the foundation of the Covenant of Works , but it is Redemption that is the foundation of the Covenant of Grace , the foundation of this is , because Christ hath died for us , and shed his bloud for us .

14. In the Covenant of Works God did onely manifest the attributes of his greatnesse , and power , and wisdome , and justice ; but in the covenant of grace hee does demonstrate the attributes of his grace and mercy , goodnesse and patience , &c. God in the covenant of works was only a just God , Do this and live , so long as thou keepest my Commandments thou shalt live and no longer ; but in the covenant of grace , he is a mercifull God too , the Lord did make the attributes of his mercy and goodnesse to shine forth in this covenant ; should God say to us , so long as you doe well it shall be well with you , but if even you break one command or commit one sin , you shall be damned , if God should say thus to us , we were in a most miserable and undone condition , and could not escape damnation ; but we being under the covenant of grace , by his Son Jesus Christ , he tels us that although we doe break his commands , and sin against him , yet in his Son he will pardon us , and passe by all our transgressions , as if they had never beene committed .

SERMON , IX . EPHES. 2. 12. — And strangers to the Covenants of Promise —

HAving shewn you in 14. particulars , your great happiness in being under the covenant of grace , from the misery you would have lain under , had you been under the covenant of works : I come now to the second Use , Use . 2 which is a Use of dread and terrour , to lay before you the great misery of those that are strangers to this covenant of promise ; and here I might lay before you much astonishing and perplexing matter , to all those that are not in the covenant of grace : I shall be the larger upon this particular , because the last day I spent half an hour about a use of comfort , in shewing you your happinesse in being under the covenant of grace , and therefore now I shall spend the like time in declaring the misery The misery of being strangers to the Covenant of Grace . of all those that are strangers to the covenant , which I shall comprise under these six heads .

1. This is one part of your misery , you are bound to keep the whole Law of God , and that in your persons , else you can never be saved : and oh how impossible is this for any man to do ! he that is under the covenant of grace , God the Father accepts of Christs keeping and fulfilling of the Law for him , as if it were done by him in his own person ; but to such as are not in this covenant of grace , God sayes to them , if you doe not keep the whole Law , and that personally , you shall be damned eternally , as in Gal. 5. 3. sayes the Apostle there , I testifie again ●o every man that is circumcised , that he is bound to keep the whole Law ; if you will not accept of Christ , and accept of Salvation by his bloud alone , but run to circumcision ; I tell you saith the Apostle , that you are debters to keep the whole Law of God , and he will cast you into hell , upon the least breach of the Law . Oh thou unhappy man , upon how hard termes canst thou hope for salvation , even upon impossible termes ; thou canst as well keep the sea in thy fist , as keep the whole Law of God in thy own person ; God sayes to thee , if thou dost break but one command , though thou should keep all the rest , yet thou shalt die and be damned eternally ; but if you be under the covenant of grace , though you break the Law again , and again , yet Christ doth redeem you from the curse of the Law , he being made a curse for you .

2. Thou that art a stranger to the covenant of grace , thou hast no strength but thy own to help thee in the discharge of all thy duties ; but now a man that is under the covenant of grace , God doth command him a duty , and does with the command give him a power to perform the duty ; God bids him act grace , and powers upon him a spirit of Grace ; he bids him pray , and gives him a spirit of prayer ; God commands him a duty , and gives him a flexible , willing , and an obedient heart , and abilities to perform the duty : when in Scripture God does command a duty , he does likewise promise to assist and enable us to the performance of the duty ; as for example , the Lord bids us , to wash us and make us Isa. 1. 16. clean , and put away the evill of our doings , and a poor soul saith , Oh Lord I am not able to wash my heart , nor cleanse my wayes , nor to do any thing that is good of my self , and therefore sayes God again , I will wash you and make you whiter then snow ; so God Ezek. 36. 25 , bids us to get new hearts , and then again he promiseth , to create in us new hearts , and renew rights spirits within us : I might instance in sundry other particulars ; but now this is thy unhappinesse oh man that art a stranger to the covenant of grace ; God bids thee keep his commands , but he gives thee no power to fulfill his commands ; he bids thee act grace , and never gives thee a spirit of grace ; he bids thee pray , and yet never powres out upon thee a spirit of prayer ; and if Adam in his innocency , when he was perfect , was not able to keep Gods commands ; how much more unable art thou to doe any thing that may please God ? thou by thy own strength art as well able to make a world , as to make one prayer , or perform any duty in a holy and spirituall manner ; thou canst as well destroy the whole world with thy own hands , as subdue any lust by thy own strength ; but under the covenant of Grace , God tels us , that though we cannot keep the Law , yet he will accept of his Sons keeping it for us ; and he hath promised to help and assist us in the performance of every thing , that he commands us .

3. You that are strangers to the covenant of grace , herein lies your misery , you have no Advocate to plead for you , nor Mediator to stand between God and you ; you have an angry God frowning upon you , and a galled conscience ready to accuse you , and every thing else in the World against you , but no friend either in heaven or in earth to plead or speak for you ; Christ is a mediator to those only that are under a covenant of grace ; now what canst thou say for thy self oh man , why thou shouldst not be condemned , and damned in hell for ever , for thy drunkennesse , adultery , sabbath-breaking , prophanenesse , swearing , lying , and thy ungodly practises ? thou canst have nothing to plead for thy selfe , but must needs be cast out into hell fire irrecoverably ; but now a godly man that is under the covenant of grace , he can say , Lord here is Christ my mediatour , that pleads with thee for the pardon of all my sins , and for the obtaining of heaven , and happinesse , and glory for me , through his obedience and merits ; but thou that art under the covenant of works , thou canst not say , I have Christ to plead for me , and to be an Advocate with the Father , to beg for pardon of sin , and life and salvation for thee , thou canst not say so , for without the covenant of grace , there is no Mediator , Christ is the Mediator onely of the new covenant ; therefore what sad condition art thou in , seeing as verily as thou standest here now , so thou must one day stand before 2 Cor. 5. 10. Gods tribunall to answer and be judged for every thing thou hast done in thy body , whether it be good or evill , and then thou wilt have no body to plead for thee , but must inevitably be cast into everlasting burnings .

4. Being out of the covenant of grace , this is your misery , God will in exactnesse and rigour of justice proceed against you for your sins , without any mixture of mercy at all . ( Beloved ) God hath no mercy without his covenant , but in the covenant of grace , he is a God gracious and mercifull , slow to anger , Exod. 34. 6 , 7. and of great kindnesse , abundant in mercy and truth , pardoning iniquity , transgressions , and sins , but he is cloathed with justice and rigour to all that are without this covenant . As it is in courts of judicature in point of life and death , the Judge will take no notice whether the man be a sorrowfull man or no , the Law is not to shew mercy , but to punish the offence , the Law does not enquire whether the man be penitent and sorry for what he hath done , but whether the fact be done or no , if it be , he must dye for it , there is no remedy : just so it is here , God doth not enquire under a covenant of works , whether you are sorrowfull for breaking of his Law , but he enquires whether you have broken it , or no ; and if you have , he will condemn thee , and cast thee into hell fire , and then the poor soul cryes out , Oh Lord be mercifull to me this once , it shall be a warning to me , I will never sin against thee , nor displease thee more , but will from henceforth walk more humbly , and holily , and circumspectly before thee , and yet all this that thou hast promised , if thou wert able to perform it , will not avail thee , for God will hear none out of Christ , and out of the covenant of grace .

5. A man out of the covenant of grace , he hath no true and speciall title to any of the blessings of God here in this world , Gods blessings go along with his covenant , and therefore it is very observable , that in that chapter where God does promise the blessings of the covenant of grace , in that very chapter he promiseth the blessings of this life , as you may see in the 36. of Ezek. sayes God there , I will powre clean water Ezek. 36. v. 25 , 26. 27 , 28. upon you , and you shall be clean , yea from all your filthinesses , and from all your Idols , will I cleanse you : a new heart will I also give you and a new spirit will I put within you , and will take away the stony heart from you , and will give you a heart of flesh , and will put my spirit within you , and cause you to walk in my statutes , and you shall keep my judgements and doe them , and you shall dwell in the land that I gave to your fathers , and you shall be my people , and I will be your God ; all these are the meroies of the covenant of grace : now mark the next words ( saith God ) I will call for ver. 29 , 30. corn , and will incerease it , and lay no famine upon you , but I will multiply the fruit of the trees , and the increase of the field , and so in the 10 , v. 10 , 11. 11 ver. of that chap. And I will multiply men upon you , and the cities shall be inhabited , and the wastes shall be builded , and I will multiply upon man and beast , and they shall increase , and bring fruit , and I will do better to you then at your beginnings , and ye shall know that I am the Lord : Here the Lord entails earthly blessings to the covenant of grace , intimating , that all that are under the covenant of grace they have a title not only to all spirituall , but to temporal blessings likewise ; but no wicked man out of the covenant of grace , hath any true title to any outward blessings ; they that are of the faithfull , are blessed with faithfull Abraham , and enjoy outward blessings , as a blessing ; but wicked men , it is true they have something allowed them , but it it as to prisoners , in a prison they have something to keep them alive untill their execution ; and so wicked men they have prison allowances till the execution day .

6. Your misery , ( that are strangers to the covenant of grace ) lies in this , God will not give acceptance to any of your services , though you may doe as much , for the matter of them , as any godly man doth ; nay thou mayst hear more Sermons , and say more prayers , and perform more duties , then a godly man does , and yet not be accepted , when the others shall , as you may see in Gen. 4. 4 , 5. Cain and Abel they both of them brought sacrifices to God , one of his flock , and the other , of his grounds ; and the Apostle speaking of this , sayes , that by faith Abel offered a more Heb. 11. 4. excellent offering then Cain ; it was not more excellent in regard of the matter of it , for in all probability and likelihood , Cains sacrifice was of more value then Abels , for his was but a few young lambs , the firstlings of his flock , but Cains was of the first fruits of his ground ; and yet Abels sacrifice was accepted , and the others rejected , because Abel was a godly man , under the Covenant of Grace , by which God did accept of what he did , though it were lesse then Cains : and so Solomon , The sacrifices of the Prov. 15. 8. wicked are an abomination to the Lord , but the prayer of the upright is his delight : a sacrifice you know is a great deal more costly then a prayer , for that costs a man nothing but his breath , when the other will cost a great deal of money , and yet a costly sacrifice is hated by God coming from a wicked man , when a pennilesse prayer coming from a godly man is accepted : so that under a covenant of grace , though you do less for the matter of the duty then wicked men doe , yet yours shall be accepted , when theirs shall be rejected .

Thus I have done with the use of terrour in laying down to you this sixfold misery of those men that are strangers to the covenant of grace ; and here because I would not have any poor soul , that is under the covenant of grace , and partaker of all the great priviledges of it , to goe away with a sad heart , I shall onely leave with you two or three words of comfort to them ; You children of the covenant , that are under the covenant of grace , let not your hearts be troubled , at what hath been said this day , concerning the misery of those men that are strangers to this covenant , and to bear : up and support your spirits , I shall give you two or three comfortable considerations .

1. That all the outward blessings that you enjoy , comes to you in a covenant way , God hath given you these blessings as an appendix to the covenant , and by vertue of an entail to his covenant ; the Lord never gives you a common blessing , but you see the love of a Father , and of a husband , and of a friend , and the love of God in that blessing ; and therefore as I told you before in that very chapter , where God promiseth the blessings of the covenant of grace , he promiseth the blessings of this life too , as an intail to the covenant ; wicked men may have blessings but not by vertue of a promise , not by vertue of the covenant of grace . But now if you ask mee how you may know , whether the blessings you enjoy come unto you by vertue of the Covenant of Grace : I answer , you may know it by these two things :

1. In case you doe use and imploy all the blessing you receive from God , to the honour of God : thus Abraham did , as you may see in Gen. 17. 1 , 2 , 8 , 12. his using the blessings of God to promote the service of God , did demonstrate that those blessings came to him from God , in a covenant way , but those that are strangers to this Covenant , the mercies they enjoy are given them for their hurt .

2. When blessings are as cords to draw you nearer to God , and as bands to tye you fast to God , then they come to you in a Covenant way : as in Jer. 31. 11 , 12. For the Jer 31. 11 , 12. Lord hath redeemed Jacob , and ransomed him from the hand of him that is stronger then he , therefore they shall come and rejoice in the height of Sion , and shall run to the bountifulnesse of the Lord , even for the wheat , and for the wine , and for the oyle , and for the increase of sheep and bullocks , &c. That is , all the mercies of God , shall make them to come nearer and nearer , and cleave closer to God ; you then that do enjoy your share of the blessings of God , and they do not endeer you and draw you nearer to God , you cannot look upon them as flowing in upon you in a Covenant way .

2. You that are in covenant with God , know this for your comfort , that the Lord does accept of a little , that you do in his service , better then a great deal that a wicked man performs to him ; God will accept of a few turtle doves of you , when he will not accept of 1000 Rams , or 10000 rivers of oyle of the wicked , he will accept of a cup of cold water given to a righteous man , in the name of a righteous man , when he will not accept of the costliest sacrifice from the wicked : Oh what a happy condition art thou in , that art under the covenant of grace , wicked men may heare more Sermons , and performe more duties , and say more prayers to God then you , and yet in all their duties be rejected , when thou art accepted .

3. Take this for your comfort that when ever you offend God , and provoke him to anger , you have a Mediator to stand between God and you ; though you are guilty , yet you have an Advocate to plead your cause for you ; you that are under the covenant of grace , you may say to Christ your Mediator , as the Israelites said to Moses , when they had offended God , goe thou and speak unto God for us ; so may you say when you have nothing , but thundring and lightning and tempests in your souls , and the flashings of hell fire in your consciences , then you may say to Christ , go now to God and speak for me , mediate with thy Father for the pardon of all my sins ; I have offended God , o● intercede with him in my behalf , I have committed a great offence , oh plead with thy Father , and beg a pardon for me ; thus thou maist say to Christ , being under the covenant of grace .

But here lest any one should lye under a spirituall delusion , and think himself under the covenant of grace , when he is a stranger to it , lest the Dogs should snatch at the Childrens meat , I shall lay down to you some distinguishing Characters , whereby you may know whether you are under the covenant of grace or no ; and before I make entrance upon this , I will only premise four sad and dismall conclusions , which will make way the better for what I have to handle in the examination .

1. Take in this conclusion , that a man may be within the outward and common priviledges of the covenant of grace , and yet be without the saving and spirituall priviledges of it , as pardon of sin , having God to be your God , and Christ to be your Saviour , &c. as in Deut. 29. 10 , 11 , Deut. 29 10 , 11 , 12. 12. sayes Moses there , You stand this day all of you before the Lord your God , your Captains of Tribes , your Elders , and your Officers , with all the men of Israel , your little ones , your wives , and the stranger that is in thy camp , from the hewer of thy wood , unto the drawer of thy water , that thou shouldst enter into covenant with the Lord thy God : Now here you see , were all from the rich to the poor , to enter into covevenant with God , and yet it is not imaginable that all these did partake of the inward priviledges of the Covenant of grace , they did all partake of circumcision , which was the seal of the covenant , of the outward priviledges of it , but not all did partake of the inward and speciall mercies of the covenant of grace , as pardon of sin , peace of conscience , joy in beleeving , God to be their God , and Christ to be their Saviour ; and so in Rom. 9. 4 , 5. sayes the Rom. 9. 4 , 5. Apostle , They are the Israelites to whom pertaineth the adoption , and the glory , and the covenants , and the giving of the Law , and the service of God , and the promises , of whom are the Fathers , and of whom as concerning the flesh Christ came , these were very great priviledges , and yet saies the text in vers. 8. These are Vers. 8. not all the children of God , though they had the externall blessings of the Covenant , yet they were not all the children of God ; so that you see , you may be within the Church of God , and partake of the outward blessings of the Covenant , and yet want the inward and spirituall blessings of it .

2. Take in this sad conclusion , that the most of men in the world , are without the common and outward mercies of the covenant of grace , as all that are in the state of Judaisme , Turcisme , and Paganism , and these being without the outward priviledges of the Church , they can hope for no salvation . If you should divide the world into one and thirty parts , there is but a fift part of them are Christians , there is nineteen parts of the world that are Jews , and Turks , and seven parts that are Pagans ; so that there is but five parts that are Christians ; the most of men in the world are without the outward and common blessings of the Covenant of grace , and therefore can obtain no salvation by Christ .

3. Take this conclusion yet further , that the most of those men that are within the outward and common blessings , are yet without the saving and spirituall blessings and priviledges of the covenant of grace ; this conclusion is answerable to that phrase in Mat. 2. Many are called , but few are chosen , there are but a few chosen to life and happinesse , amongst those that are partakers of the externall mercies of the covenant of grace , as in Zach. 13. 8 , 9. And Zach. 13. 8 , 9. it shall c●me to passe , that in all the land , saith the Lord , two parts therein shall be cut off and die , but the third shall be left therein , and I will bring the third part through the fire , and will refine them , as silver is refined , and will try them as gold is tryed , they shall call on my name and I will hear them ; I will say it is my people , and they shall say , the Lord is my God : there was but one part of three that were godly , and as it was then , so it is now ; but one part of three that can say truly , they have an interest in the covenant of grace , and therefore ( Beloved ) this may be some of your lot , there are many of you that have a share in the outward blessings of the covenant , that have the Ordinances and meanes of grace , and make profession of Christ , and yet few of you that have any speciall and peculiar blessing from Christ . As when Christ was thronged in the multitude , there were a great many that touched him , but one onely that got any vertue from him , so there are a very few that enjoy the speciall and peculiar blessings of the covenant , to have sin pardoned , and their corruptions subdued and their duties and services accepted , God to be their God , and Christ to be their Saviour .

4. Take this conclusion likewise , that such is the pride and deceitfulnesse of mans heart naturally , that from their being within the compasse of the outward blessings of the covenant , that they will conclude themselves , to have an interest in the inward and spirituall blessings of the covenant of grace , as you shall finde the Jews did in Joh. 8. 33 , 39 , 41. in vers. 33. Joh. 8. 33. say they , we are the seed of Abraham : and vers. 39. we have Abraham to be our Father ; 30. and from hence they conclude in vers. 41. that God was their Father too , though 41. Christ told them plainly they were of their father the Devill : wicked men are very apt to deceive themselves , and think they have an interest in the spirituall blessings of the covenant of grace , because they partake of the Sacraments , and outward ordinances ; whereas in Baptisme you may have your face sprinkled with water , and yet never have your hearts sprinkled with the bloud of Christ , you may be born in the Church , and yet never be of the Church of the first born in heaven ; you may have the Church to be your Mother , and yet never have God to be your Father ; there is but a remnant according to the election of grace , the main body is cast away , there is but a remnant saved , and yet the Jewes did boast of themselves , that because they had the Adoption , and the Glory , and the Covenant , and the Promise , &c. therefore God was theirs too , and heaven and happinesse , and all theirs , when there was no such matter .

SERMON , X. EPHES. 2. 12. — And strangers to the Covenants of Promise —

HAving formerly premised four conclusions that you might not harbour any secret conjectures and imaginations that you do belong to the covenant of grace , when you do not ; I come now to give you some Three characters of a mans interest in the Covenant of Grace . trials and discoveries whereby you may know , whether you are the persons that can lay a just claim to life and salvation from God through his Son Jesus Christ , by vertue of his promise , and I shall comprise them under these three heads :

1. You may know whether you do belong to the covenant of grace or no , in case you doe partake of the spirituall blessings of the covenant :

2. In case you have the inseparable concomitants of the Covenant : And

3. In case you doe perform the conditions of the covenant of grace , which is faith ; beleeve and be saved : if you have these three , you may lay an undoubted claim to the covenant of grace .

1. If you have the saving and spirituall blessings of the covenant of grace ; and these are four ; 1. God will be your God , and you shall be his people ; This is the tenor of the covenant of grace , as in Jer. 31. 33. I will be their God , and they shall my people . I shall a little open this blessing to you , for God to be our God , it notes these three things : 1. It notes a speciall propriety in God , which none have but the elect . 2. It notes an all-sufficiency in God for their good . 3. It notes an absolute authority , that God hath over them .

1. For God to be our God , it notes that God is yours in a speciall way of propriety , which none but those that are the children of God can have , wicked men cannot lay claim to God as their God ; as Pharaoh , when he desired Moses to pray for him , sayes he I have sinned against the Lord your God , he could not say against the Lord my God , you that can upon Scripture grounds , lay claim to God as your God , as having a speciall propriety in him , you have an interest in the covenant of grace .

2. For God to be your God , it notes an all-sufficiency in God , put out for your good , as in Gen. 17. 1. sayes God there to Abraham , I am thy God all-sufficient walk before me , and be thou perfect ; you that can look upon God as having an interest and propriety in God ; and you finde by experience , that God is exceeding good to your soules in every thing , if you see the emptinesse of all things in the world , and that they are but particular helps to thee , as food against hunger , drink against thirst , cloathes against nakednesse , &c. but you finde God to be an all-sufficient help and remedy , the chiefest good , sufficing , and satisfying , and filling thy heart , thou that canst look upon God , as thy all-sufficient good , as having thy portion and interest in him and in none else ; this is an undoubted evidence , that you doe belong to the Covenant of Grace .

3. For God to be your God , it notes Gods soveraignty and power over you , for your benefit , the Lord will reign over you , and subdue corruptions in you , and quell your pride , and humble your heart , and give you a meek and quiet spirit . If you finde that God is yours in these three particulars , you may comfort your heart in an unquestionable interest in the Covenant of Grace , if God be your God , and you his people , that you have given up , and devoted your selves wholly to the service of God in every thing that you doe .

2. Another speciall blessing of the covenant of grace is , that God hath promised to sanctifie and renew your natures : as in Ezek. 36. 26 , 27. saies God there , A new heart Ezek. 36. 26 , 27. also will I give you , and a new spirit will I put within you , and will take away the stony hearts out of your bosomes , and will give you hearts of flesh , and I will put my spirit within you , and cause you to walk in my statutes , and you shall keep my judgments and do them : God will not onely give us life for our happinesse , but grace for our holinesse ; he will not only give us imputed righteousnesse for our justification , but also inherent righteousnesse for our sanctification ; now therefore examine your selves , have your natures ever been sanctified , and regenerated ? have you been ever washed with clean water , and those stains of sin and corruption wiped away from you ? hath the beasom of sanctification ever swept your inward man , and made it not a cave for every unclean bird to lie in , but a habitation fit for the holy Ghost to dwell in ? if it be so , you have a reall right to , and interest in the covenant of grace , for no man can have the blessings of the covenant , but he must have a beeing in the covenant of grace . It is very observable , that God is not only , as the covenant represents him , a God gracious and mercifull , slow to anger , and full of compassion , &c. but he is a holy God as well as a mercifull God ; and therefore he will work holinesse in us and expect holinesse from us , if ever we expect to have mercy and happinesse from him ; never lay claim to God , nor expect life and happinesse from him , as he is a mercifull God , unlesse you resolve to be conformable to him as he is a holy God .

Object . But here some may say , This is not so great a blessing as you speak of , to be sanctified by vertue of the covenant of grace ; for there are many men that may be sanctified by the covenant of grace , and yet never be saved by it ; and this objection they ground upon that place in Heb. 10. 29. And they shall count the bloud of the covenant , wherewith they were sanctified , an unholy thing .

Answ. I answer that the sanctification here spoken of , is not a true sanctification , but onely in profession , in the sight of men , not in the fight of God ; it is not a sanctification in very deed and in truth , but onely in shew and in the judgement of men .

3. Another blessing of the covenant of grace , is the forgivenesse of our sins : as in Jer. 3. 34. They shall all know me from the Ier. 31. 34. least of them to the greatest , saith the Lord , for I will forgive their iniquity , and will remember their sins no more : now ( beloved ) can you say that God hath pardoned your sins , and done away your offences , if so , then you are under the Covenant of Grace .

Object . But here some poor soul may say , Alas I have been a great sinner , and have committed offences against God ; and therefore , I fear I have no reall interest in the covenant of grace .

Answ. Be not discouraged , for it is the glory of the covenant of grace to pardon great sins ; it puts a great deal of glory upon God , to pardon great sins , and passe by great offences , as in Amos 5. 12 , 15. I know Amos 5. 12 , 15. ( sayes God ) your manifold transgressions , and your mighty sins : here you see are manifold and mighty sins , and yet saies God , hate evill , and love good ; it may be the Lord will be gracious to you , nay the Lord he will be gracious to you ; though thou hast manifold and mighty sinnes , yet it is not the greatnesse nor mightinesse of them , but thy stubbornnesse of heart , in not coming in , and closing with Jesus Christ , that undoes thee .

4. Another blessing of the covenant of grace , is Gods writing his Law in our hearts , that we shall never depart from him , as in Jer. 31. 33. I will put my Law in their inward parts , and write it in their hearts , I will be their God , and they shall be my people ; that is , God will put into our hearts a sutable frame and disposition answerable to every command of God in his Law , that we shall be able to obey , observe , and keep it , and say that it is good ; and then saies God , you shall never depart from me ; now examine your selves , hath this effect beene wrought by the spirit of God in your hearts ? hath God written the Sermons you have heard , not in your books , but in your hearts ? if so , these are good evidences of your interest in the covenant of grace .

2. Another discovery or character of your interest in the covenant of grace is this , if you have in you the inseparable concomitances that belong to this covenant of grace ; there are some things that doe alwayes accompany the covenant of grace , as I shall instance in 3 or 4 particulars .

1. If you be a man under the covenant of grace , in covenant with God , then you are disingaged from that league and covenant which you have made and contracted with your lusts , whosoever is in covenant with God , he hath broken his league with his lusts ; you cannot be in covenant with Christ , till you fall off from your lusts , and break off from your sins , as in Act. 3. 25 , 26. sayes the Apostle , Act. 3. 25 , 26. You are the children of the Prophets , and of the covenant , which God hath made with our Fathers ; saying to Abraham , even in thy seed shall all the kindreds of the earth be blessed : First unto you hath God raised up his Son Jesus Christ , and him hee hath sent to blesse you , in turning every one of you from your iniquities ; so that if you are children of the covenant , the Lord will turn every one of you from your wicked wayes , and therefore you that are not turned from the evill of your courses , that have not broken that league you have made with death and hell , you can lay no claim to the covenant of grace , as in Psal. 50. 16. sayes God there to the Psal. 50. 16. wicked , What hast thou to doe , to take my covenant into thy mouth , seeing thou hatest to be reformed , and castest my words behinde thee ? thou wilt not forsake thy lusts , nor leave thy sins , and therefore what hast thou to do to meddle with my covenant of grace ? you can lay no claim to the Covenant , till you have cast off the old man , and subdued and overcome your sins and corruptions .

2. Another concomitant of the covenant of grace , that will accompany you , is this , you will be a people wholly devoted and given up to the service of God . Jer. 31. I will be your God and you shall be my people , the covenant of grace is called an holy covenant , Luk. 1. 72. not so much because it was made by a holy God , as because it was made for the holy creature , it will make them holy that do enter into it , and therefore those that are in Covenant with God , are called a holy people , and they must be a holy people , as in 1 Cor. 6. 20. 1 Cor. 6. 20. sayes the Apostle , You are bought with a price , therefore glorifie God in your bodies and souls , which are Gods , and in 2 Cor. 7. 1. Seeing 2 Cor. 7. 1. therefore we have these promises , ( dearly beloved ) Let us cleanse our selves from all filthinesse both of flesh and spirit , perfecting holinesse in the fear of God : those that are in covenant with God , they are a holy and crucified people .

3. Another concomitant is this , that man that hath a share in the blessings of the Covenant , he doth make conscience to walk in the wayes of the Covenant ; hee will not only close with the promise of the Covenant , but also make conscience of keeping the commands of the Covenant ; for the covenant of grace does not onely bestow blessings upon you , but require something of you too , as in Esai . 55. sayes Esai . 55. 3. God , Incline your ears and come unto me and hear , hearken , and your souls shall live : and I will make an everlasting covenant with you , even the sure mercies of David : the covenant of grace is a sure and everlasting covenant , but sayes God , you shall come unto me first , and then I will make with you an everlasting covenant : God will have you to obey him , if ever you think to have any share in the covenant of grace ; those that , let God command what he will , will doe what they please ; this argues , that they doe not belong to the covenant of grace ; but if the blessings of the covenant of grace are given by God to you , and the concomitants of it found with you : and lastly , the conditions of it found in you : which is faith , the only condition of the covenant of grace , beleeve and be saved ; if God hath brought thee into a believing estate , that there is not one promise in the Gospell , but you do beartily assent unto , and close with : if it be thus , then you may conclude , that you do belong to the covenant of grace ; And thus I have done with these charactars by way of tryall .

Use . I have only now a word or two more by way of use , and so have done with this third part of mans misery ; and the Use that I shall make of this , shall be for consolation , to all those whose hearts can bear them witnesse , that they doe enjoy the saving blessings of the Covenant of grace , God to be their God , and they to be his people ; and that God hath sanctified and renewed your natures , and pardoned and passed by all your sins and iniquities , and hath written his Law in your hearts , that you doe not depart from him ; if you have the concomitants of the Covenant , that you are disingaged from the league and covenant you have made with sin , and death , and hell ; if you are wholly devoted and given up to the service of God , and doe make conscience to walk in the ways of the Covenant ; and if the conditions of the Covenant of Faith in Christ be found in you ; if you are brought into a beleeving condition ; if all these things be wrought in you , then hearken to the great happinesse and benefit you enjoy , by being under the Covenant of Grace .

1. Thou hast that which is more worth then a kings ransome , nay then all the world , thou hast God to be thy God which is all in all , it is more then that which was promised to Esther by King Ahasuerus , to the half of his Kingdome ; you have more then the Devill promised to Christ , when he carryed him to the top of the mountain , and shewed him all the Kingdomes of the world and the glory of them ; thou hast more then the whole world , for thou hast God to be thy God , and thou hast an interest in the Covenant of Grace , which is a bundle of promises , and includes in it all the promises of the Gospell , which are all yours , and you may goe and apply them to your own soules in whatsoever condition you are in .

2. You that are in Covenant with God , labour to admire the great condescension of God , that he would be pleased to proceed with you by way of a Covenant : I have read of some Authors that have more wondred , and stood amazed at this , then at any thing else in the World , that God that is the Soveraign Lord of all the workes of his hands , that he should not rule us and command us by a Law , but deal with us by way of a Covenant , for God is not bound to give us a reward , though we should serve him all the dayes of our lives ; God might command us as we are his creatures to serve and obey him , to pray , read , hear , and walk holily and humbly before him , and when we have done all this , yet he might say to us , I will never give you heaven nor happinesse , nor any reward at all ; he might have said thus to us , but he hath condescended so far , as to make a bargain with us ; that if we will beleeve in his Son Jesus Christ , and live holily , and walk uprightly before him , then he will be our God , and we shall be his people , he will write his Law in our hearts , and sanctifie , and renew our natures , and pardon and forgive all our sins , and give us heaven and hapninesse when we dye ; Oh what an infinite condescension is this in God , and what unspeakable bounty and free grace ; that when he might say to us , you are bound to serve me , and obey me , and to love and fear me , but I am not bound to make a Covenant with you , and promise you my Son , and life , and Salvation , through him , but though I am not bound to it , yet I will give you my Son , and heaven , and happinesse , and I will be your God , and you shall be my people , and I will regenerate and sanctifie your natures ; and create in you new hearts , and write my Law in your inward parts , I will freely do all this for you , sayes God , Oh what infinite condescension and free grace and mercy is this !

3. Another great happinesse you doe enjoy under the Covenant of Grace , is this , the Lord will pardon all the great sinnes you commit against him , and accept of all the weak duties and services you perform to him ; though you commit great and mighty sins , yet the Lord is gracious and mercifull , and will pardon them ; the Covenant of Grace covers great sins : as the sea can cover a mountain as wel as a mole-hill ; so the Covenant of Grace can pardon mountainous sins as well as small ones . And again , the Covenant of Grace does accept of weak and imperfect duties , nay those very duties which wicked men doe perform , though they be more for the matter of them then ours are , yet by vertue of the Covenant of Grace , the Lord does accept of ours , and will not accept of theirs , as in Prov. 15. 8. the place that I quoted before , The sacrifice of the wicked is an abomination to the Lord , but the prayer of the upright is his delight ; a sacrifice is a great deal more costly then a prayer , and yet the Lord will accept of a poore pennilesse prayer coming from a godly man , when he will reject a costly Sacrifice from a wicked man ; God will accept of a cup of cold water , from one in Covenant with him , when he will not accept of 10000 rivers of oile from a wicked man ; he will pardon your great sins , and accept of your weak services : indeed , were you under a Covenant of works , that would require perfect obedience , but being under a Covenant of grace , the Lord accepts of sincere , though it be imperfect obedience : and thus I have done with the third part of mans misery , being strangers to the Covenant of grace .

SERMON , XI . EPHES. 2. 12. — Having no hope —

WEE come now to fall upon the fourth part of an unconverted mans misery , ( which you will think to be a very strange one ) that he is without hope ; while these Ephesians were in a state of Gentilism , unconverted to the Faith of Christ , they were without hope , & the reason of it was , because they were without Christ , who is the way , the truth , and the life , there is no other way to heaven but onely by Jesus Christ , and seeing they were out of the way to heaven , they must needs be without any hopes of coming to heaven ; it was the first branch of their misery , in being without Christ that exposed them , and made them lyable to all the rest , because they were without Christ , therefore they were aliens to the Common-wealth of Israel , & therefore they were strangers to the Covenant of Promise , and without hope , and without God in the World .

Object . Ob. But here some will be ready to say , How can this be that the Apostle should say , they were without hope , when were it not for hope , the heart would break ; and therefore it is not possible , they should be without hope ?

Answ. I answer , it is true , they had a hope , but it was a vain hope , an ungrounded and a deluding hope , and this kinde of hope is no better then no hope at all , so that the Apostle might well say they had no hope , that is , no good nor well grounded hope for heaven , they had onely a presumptuous hope , such a hope as would make them ashamed in the latter end , they had only the hope of the hypocrite that shall perish , and therefore when the Apostle sayes , that these Ephesians during their unregeneracy , were without hope , his meaning is , that they were without any wel grounded hopes for heaven , they had no Scripture grounds , to bottome or build any hopes upon , that God would bring them to heaven ; this is a very sad and dreadfull point I am now upon , in shewing you this part of mans misery , without hope ; the Observation I shall draw out from hence shall be this ;

Doctr. That all men during the state of their unregeneracy , are without any true , or well grounded hopes of heaven .

In the handling of this I shall first prove it in the generall , and then improve it ; first to prove it , an unconverted mans condition , in reference to his hopes for heaven , is just like Pauls , and those Mariners that were with him in the ship sailing towards Rome , Act. 27. 20. when neither Sun Act. 27. 20. nor Stars appeared , but the winde and waves did beat upon the ship , insomuch that all the hopes they had of being saved were quite taken away ; so it is just your case that are without Jesus Christ , there is neither Sun nor Star does shine upon you , if Christ does not shine upon you , you are like Paul and the other Mariners in the ship , all hopes of your being saved , is quite taken away from you . I shall confirm this truth to you by three or four demonstrations , that a wicked man is without any hopes for heaven .

Reas. 1 1. An unregene rate man must needs be without hope , because he is without Christ who is the foundation of a christians hope , Wherefore remember , sayes the Apostle , that at that time ye were without Christ , and therefore he tels them afterward , that they were without hope , in Tit. 2. 2. Christ is there called Tit. 2. 2. our hope , Christ is that person in and upon whom we are to build all our hopes for heaven , and therefore he is called our hope , and this is the meaning of that expression , Christ in you the hope of glory , intimating that you cannot hope for glory , but in and through Jesus Christ ; that man that is a Christlesse man , must needs be a hopelesse man , that is the first demonstration .

Reas. 2 2. A man without Christ , must needes be without hope , because he is without a title to any promise of life and salvation , which is the onely support and prop of mans hope ; you would count this a very fond and vain hope , for any man to hope that such a rich man would make him heir of all he hath , though hee never promised him one foot of Land ; why just so vaine are the hopes of wicked men , but now the Word of Promise is like a pillar of marble to bear up the hearts of Gods people , as in 1 Tit. 2. In hope of eternall 1 Tit. 2. life , which God that cannot lye , promised before the World began , the promises doe ground that man that hath interest in them , to a hope of eternall life , he that is without the Lord Jesus Christ the foundation of hope , and without the promises which is the pillar of hope , must needs be without all true hopes of heaven .

Reas. 3 3. He cannot but be without hope , because he is without Faith which is the ground of hope , as in Heb. 11. 1. Faith is Heb. 11. 1. the ground of things hoped for , the evidence of things not seen : where no true Faith is there can be no hope , for Faith is the Mother , and Hope is the Daughter , Hope is begotten by Faith ; an unregenerate man must needs be without hope , because he is without Christ the foundation of hope , and the promises the pillar of hope , and Faith the ground of hope .

Reas. 4 4. It appeares that he is without hope , because when hee leaves the world , his hopes leave him , whereas the hope of a godly man never leaves him till it brings him to heaven ; when a wicked man dies his hopes are gone , and leave him when he hath most need of them , had his hopes been well grounded hopes , they would never make him ashamed of them .

Thus you see I have onely in the generall confirmed the point to you . I come now to speak of some more particular inquiries in the prosecution of this Doctrin , ( Beloved ) wil you lend me your thoughts a little , in the handling of these five inquiries ? As

1. I shall shew you the nature of this hope that unconverted men are without .

2. I shall shew you what are the characters of those men that are without any well grounded hopes for heaven .

3. I shall shew you the reason , why ( seeing the Scripture sayes that a wicked man hath no hope ) that of any men in the world , a wicked man does nourish in his heart the greatest hopes for heaven .

4. I shall shew wherein lies the difference between those that have onely a presumptuous hope for heaven , and those that have a true and well grounded hope for heaven ; And

Lastly , I shall shew you the great misery of those men that have onely presumptuous hopes for heaven .

Quest. I will begin with the first of these , to shew you the nature of that hope , that unconverted men are without .

Answ. Take this plain description of it , that true hope which wicked men are without it is a well grounded and patient expectation for the accomplishment of all those spirituall and eternall good things , which God hath promised through Jesus Christ , and which Faith beleeves . I call it a well grounded expectation to distinguish true hope , from those presumptuous hopes that wicked men have : I call it a patient hope to distinguish it from a rash hope , in wicked men : and I say it is a patient expectation and looking for the accomplishing those spirituall and eternall good things , which God hath promised in Christ , because that this is the ground of hope , it is called the hope of glory and the hope of eternall life , and the like ; Thus you have the nature of this hope that wicked men are without , when the Apostle sayes , they were without hope , his meaning is , that they were without any hope of those spirituall and eternall good things , which God hath promised to beleevers through Christ .

Quest. 2 Quest. 2. What are the Characters of those men , that have no hopes for heaven , or if they have , it is onely a deluding and a presumptuous hope , a hope no better then no hope at all ? ( nay it were a great deal better to have no hope then a presumptuous hope , but that I shall speak to afterward . )

Now before I shall lay down these characters by way of discovery , I will onely premise four or five particular conclusions , which are very necessary to prevent wicked men from running into mistakes concerning their hopes for heaven . 1. Take this conclusion , that this grace of hope may as well be counterfeited as any other grace , there is a lively hope in a Beleever , and a dead hope in a wicked man , there is a faigned hope as well as a true hope , a counterfeit hope as well as a good hope , and therefore it is said in Joh. 8. 13. The Joh 8. 13. Prov. 10. 20. hope of the hypocrite shall perish ; and in Prov. 10. 28. The hope of the wicked shall perish .

2. Take this conclusion , that those men , that have least grounds to build hopes of heaven upon , doe yet nourish most confident hopes of heaven in their hearts ; I shall give you two notable places of Scripture to prove this , in Prov. 14. 16. it is Prov. 14. 16. said there that a wise man feareth and departeth from evill , a wise man is jealous over his own heart , what followes ? but sayes he , A fool , that is , a wicked man , he rageth , and yet is confident , he runs on in wicked wayes and practises without any remorse or sorrow , and yet he is a confident man , that hee shall goe to heaven as well as the best ; A wise man feareth and departeth from evill but a wicked man rageth , and yet is confident , those that have least cause to hope , doe yet harbour the greatest hopes for heaven in their hearts . A like place to this you have in Psal. 36. ●2 . The transgression Psal. 36. ●2 . of the wicked sayes in his heart , that there is no fear of God before his eyes , and yet the next words are , he flatters himself in his own eyes , though his iniquities are found worthy to be hated ; wicked men are very apt to have good conceits of themselves , and you shall finde it ordinarily , that a poor soul that walks conscionably before God , and neglects no known duty , and mortifies every known lust , and walkes humbly before God , this man is full of feares and jealousies , and doubts that all things are not well between God and his soul ; and yet you shall finde another ungodly wretch that gives way to all manner of sin and uncleannesse , and fulfills the lusts of his flesh and of his minde , and this man is very confident of his going to heaven , and that all is well with him when he is running headlong to hell . Here then you see the second conclusion that those men that have least grounds to build hopes of heaven upon , doe yet nourish strongest hopes for heaven in their hearts .

3. Another conclusion is this , that a man may live and dye with very strong hopes that he shall goe to heaven , till he bee throwne downe into hell ; hee may have no other thoughts but that hee shall goe to heaven till hee bee cast head-long into hell . I shall give you some plain text to prove this , as Job 21. 23. Job 21. 23. Job speaks there of a wicked man , sayes he , one dies in his full strength being wholly at ease and quiet ; A learned Divine sayes upon this place , that it is the note of a wicked man , when he lies upon his death bead , if you come to him and ask him if hee hath any hopes that he shall goe to heaven , hee will answer , that hee hath very strong hopes of it ; and if you ask him , whether my sin troubles him , he will tell you no , blessed be God I have no sin troubles me now , nor ever did all my life time ; What , does nothing at all disquiet you ? No , I am wholly at ease and quiet ; he hath no sinne troubles him , nor no misgiving thoughts , but that hee shall goe to heaven : But when a wicked man dies , Prov 11. 7. then his expectation shall perish , and not till then : Now Beloved me thinkes this conclusion should a little startle you , and make you look about you to take heed lest you run hoodwinkt to hell , that you doe not live and dye in hopes of heaven , and never think otherwise till you drop down into hell .

4. To you that doe lay claim to strong hopes for heaven , let me tell you thus much , that you are not to hope for heaven , unlesse you can render a reason or ground of your hopes . Beloved it is not naturall for every man to hope for heaven and to be saved , and you ought not to hope for heaven unlesse you can give some grounds for it , as the Apostle sayes , But sanctifie the 1 Pet. 3. 15. Lord God in your hearts , and be ready alwayes to give an answer to every one that asketh you a reason of the hope that is in you , with meeknesse and fear ; Now examine your selves , what grounds can you give for your hopes of heaven , have you a promise for it ? or one Scripture ground for it ? or the witnesse of the Spirit for it ? if not , then doe not nourish any hopes of heaven in your hearts . Thus I have laid down these four conclusions , I come now to handle the query it self which is this .

Quest. Quest. What are the characters whereby it may be knowne whether you are such a one that hath no hopes for heaven , or a meer deluding , an ungrounded and presumptuous hope , as good as no hope ?

Answ. The hearts of all the sons of men are desperately wicked and deceitfull above all things , man is a proud creature and apt to have proud and high conceits of himself , and therefore I shall give you five distinguishing characters , whereby you may know whether your hopes for heaven be true , and well grounded hopes , or no.

1. That man that nourisheth in his heart great hopes for heaven , and yet at the same time fosters and favours great lusts and sins in himself , that man hath no true hopes for heaven . I shall give you a clear place to prove this , Deut. 29. 15. And it Deut. 29. 15. come to passe when hee heareth the words of this curse , if he shall blesse himself in his heart , saying , I shall have peace though I walk after the imaginations of my heart , to add drunkennesse to thirst , &c. The Lord will not spare such a man , but the anger of the Lord and his jealousie shall smoak against that man : and so in Esay 57. 20. sayes the Prophet Esa. 57. 10. there , Thou art wearied in the greatnesse of thy wicked wayes , yet saidst thou not , There is no hope , it is a very strange place , as if the Prophet should say to them , you walk in a great course of sin and wickednesse , and yet you flatter you selves , you will not say there is no hope for you , you that doe nourish great sins and wickednesse in your bosomes , and allow your selves in the practise of great sins , you should say , there is no hope for you to goe to heaven , for God does here charge it upon you , that notwithstanding you walk on in wayes of sin , yet you say not , there is no hope ; but are rather very confident you shall go to heaven for all that ; and so in Psal. 36. 1 , 2. The transgression of the wicked saith in his Psal. 36. 1 , 2. heart , there is no fear of God before his eyes , and yet sayes the Psalmist , he flatters himselfe , with vain hopes of heaven ; wicked men have heaven and the hopes thereof in their eyes , when they have sinne in their hearts , and this shews that their hope is onely a deluding and a vain hope .

2. That man hath no true hope but onely a presumptuous and vain hope for heaven , that is strong in his expectations of heaven as his aim and end , but slow in his actions and endeavours after holinesse as his way : he that can with Baalam desire to dye the death of the righteous , but never care nor desire to live the life of the righteous , that mans hope is but a vain hope , as the Psalmist hath it in Psalm . 119. 155. Salvation Psal. 119. 155. is farre from the wicked , for they seek not thy statutes , and if salvation be far , the hope of salvation is as far ; but why is salvation far from the wicked ? because they seeke not Gods statutes , those men that hope that salvation is neer them , when they are far from seeking after Gods statutes , and endeavouring after holinesse , as the way to happinesse , these men are far from salvation , and the hope of salvation too .

3. That man hath only deluding hopes for heaven , that is unwilling to have his hope tryed , examined , and come to the touchstone , those that will not , as the Apostle , bids us , be ready to give to every man 1 Pet. 3. 15. that asketh you a reason of the hope that is in you , with meeknesse and fear ; now let me ask you what ground you can give for your hopes in heaven , have you the testimony of Gods Spirit for it , or the testimony of a good conscience . that in simplicity and godly sincerity , you have had your conversation here in this world ? have you a promise or any ground in scripture for your hopes ? if you have no ground for your hopes , and cannot indure to come to the triall or touchstone , it is an argument that you are counterfeit metall that you have no reall hopes for salvation and happinesse in another World .

4. That man that builds his hopes for heaven more upon his own performances then upon Gods promises , his hope is only a deluding hope : this is that sandy ground Christ speaks of in Matth. 7. ult. To Mat. 7. ult. build your hopes of heaven upon any services you doe , or any duties you perform , it is all one , as if you should goe about to build a house upon the sand ; ask a wicked man whereon he grounds his hopes for heaven ; he will tell you that he does the works of charity , he gives every man his due , and he lives honestly , and civilly amongst his neighbours , hee hears and reads the Word , he prayes and receives the Sacrament , he does such and such good duties , and this is that which they build hopes for heaven upon , they think that Christ is espoused for them , because they are bidden to the Wedding Supper , for the Ordinances of Christ are his marriage supper , they are ready to say with those in Luk. 13. 26. We have eaten and drunken in they presence , Lord , Lord open to Luk. 13. 26. us . I doe not deny but a man may have evidence from his graces , & from the work of God upon his heart , but the great pillar of Marble , that must bear up thy hope , must be the promise of God in Christ ; he that builds his hopes for heaven only upon his own performances and good duties , his hope is a vain and deluding hope ; I doe not deny but the graces of Gods spirit are reall evidences of . Gods love to the Soul , as the Apostle sayes , By this we know that we are translated from death to life , because 1 Joh. 3. 14. we love the Brethren , and again , By this we know that we are of God , because of his spirit which he hath given us ; but I say this is not the main pillar and ground of our hope : we should be so fervent in prayer , and diligent in the performance of holy duties , as if we did expect to be saved by our duties , but when we have done all that we can , we must lay down all at the feet of Christ , and conclude that our best righteousnesse is but as filthy rags , and when wee have done all that we can do , we are unprofitable servants , and we must wholly and only depend upon the merits and mercies of Christ for salvation and comfort .

5. That man that thinks , there is neither difficulty in getting this grace of hope , nor efficacy in keeping of it , that man hath no true hope . 1. Thou that thinkest there is no difficulty in obtaining this grace , thou never yet hadst it , for the least grace is beyond the power , and capacity of any man to get of himself , thou that thinkest it an easie matter to hope for heaven , thou never yet hadst a true hope , for it must be God that must work this grace in us , as the Apostle sayes in Rom. 15. 13. Rom. 15. 13. Now the God of hope fill you with all peace and joy in beleeving . 2. Those that think there is no efficacy in keeping this grace of hope , those have no true hope , for wheresoever true hope is , it hath these properties with it .

1. It hath a purifying vertue with it , as in 1. Joh. 3. 3. Every man that hath this hope in him , purifieth himself even as God is pure .

2. Hope hath a pacifying property with it , It is the Anchor of the Soul , both sure and 2. Heb. 16. 19. stedfast ; though the World , and the Devill trouble and disquiet you , and afflictions and temptations molest and disturbe you , yet this grace of hope will quiet and pacifie you , those that hope in God shall be secure and at rest .

3. Hope it hath a painful property with it , it is never a sluggard , where there is an impossibility , there hope is cut off . But that which a man hopes for , he will labour and endeavour after : as he that ploughs does plough in hope , so the hopes of heaven will make you plough up the fallow ground of your hearts , and make you indefatigable in your labours after heaven , so that you shall take a great deal of pains and use all your endeavours for it .

SERMON , XII . EPHES. 2. 12. — Having no hope —

WE come now to the third Queston , which is this ( Que. ) Quest. 3. What is the reason ( seeing the Scripture sayes that a wicked man hath no hope ) that of all the men in the world , wicked men doe nourish greatest hopes for heaven in their hearts ?

Answ. In resolving this Question , I shall Answ. lay you down five false pillars or props , Five false props of a wicked mans hope . that doe bear up and nourish the hopes of wicked men , and as I name them to you , I shall shew you the rottennesse , and deceitfulnesse , and insufficiency of them , for any man to build hopes of heaven upon .

1. The first prop that wicked men doe build hopes of heaven upon is this , because they have committed but smal sins in their life time , and because they have not run out into the commission of such grosse and scandalous sins in the world as other men have , therefore say they , surely we have some ground to hope for heaven ; it is true , we are sinners , but my sins are but ordinary small sins and frailties , they are not sinnes of a double die , just as the Pharisee sayes , Lord I thank thee that I am Luk. 18. 11. not as other men are , extortioners , unjust , adulterers , or even as this Publican , because he was not as bad as other men , therefore hee thought he had a right and title to heaven , because they are not as bad as the worst , therefore they think themselves as good as the best ; now I shall shew you the weaknesse and rottennesse of this pillar for any man to build hopes of heaven upon , and that in these five particulars .

1. You that make this a ground to build hopes for heaven upon , let me tell you thus much , that there are many men in the world that have kept themselves from great and crying sins , and yet remain in an unconverted estate : for instance , you may see this in Paul , in Phil. 3. 6. he tels us , That according to the Law he was Phil. 3. 6. blamelesse , there was no command of God in the let t● of it , that he was guilty of the breach of , he was no swearer , nor lyer , nor stealer , nor drunkard , nor adulterer , &c. he was guilty of no great and grosse 〈◊〉 , and yet Paul he had nothing to plead for heaven for him , if he had not had the righteousnesse of Jesus Christ to plead for him . Sayes the young man to Christ , What Mat. 19. 18 , 19 , 20. shall I doe to inherit eternall life ? Christ tels him that he should not do any murther , nor commit adultery , nor steal , nor hear false witness , honor thy Father and Mother , and love thy neighbour as thy self ; the young man answered and said , all these things have I kept from my youth up : and Jesus looked upon him and loved him , and pitied him , that such an ingenuous and blamelesse man as he was should yet go to hell ; this man did not break the Law of God in the letter of it , but yet he went away sorrowfull , when Christ bad him go & sell all that he had and give to the poor , the young man went away sorrowfull , for he had great possessions ; then says Christ , How hardly shall a rich man enter into the Kingdom of heaven ! and so the proud Pharisee that boasted himself over the poor Publican ; yet this man went away justified and not the other .

2. You that make small sins a prop to build hopes of heaven upon , it may be though your sins are little and small , yet what they want in bulk and magnitude , they may make up in number ; and many small sins are more dangerous then one great sin , many small scars upon the heart with a penknife is as bad as a thrust with a sword : it may be with thee in this regard , as it is in Arithmetick , many small figures , amount to a greater sum , then a few great figures do , four small figures make a greater sum then three great figures , so many small sins will do thee more harm then a few great sins ? if what your sins do want in bulk and magnitude , you make it up in their number and multitude , you are as liable to damnation as if you had committed great and crying sins ; though you have not committed adultery in your life time , yet it may be you have had many sinfull and unclean thoughts in your heart ; and though you have not been guilty of murder , yet it may be you have had many revengefull thoughts in you , which is as bad as murther and so of any other sins .

3. You that plead exemption and freedom from great sins , to be a prop to build hopes for heaven upon , know thus much ; that smal sins are more capable of great aggravations , then great sins are , as I shall shew you in these 3. particulars , wherin smal sins do admit of greater aggravations then great sins .

1. Smal sins are committed most commonly with more complacency and lesse reluctancy , then great sins are ; unclean thoughts do please the heart and tickle the fancy , and content the minde of a man , and are committed with a great deal more complacency & delight , and lesse reluctancy ; who would strain at a gnat ? Now it layes your souls upon more guilt when you commit the smallest sins with delight and contentment , and satisfaction , then if you did commit great and gross sins , if you labor to resist them , and strive against them .

2. Thou committest small sinnes with more security , and lesse penitency , then great sins ; when a man commits a great and scandalous sin , he is sensible of what he hath done , and layes it to heart , and is ashamed of it and must repent of it , or else it will be a shame to him all his life long ; but he can venture upon a small sin , & never be troubled at it , nor grieved for it , he can commit a smal sin with a great deal of security , & impenitency , so that hereby they do the soul more wrong then great sins .

3. You are apt to run into small sinnes with more frequency then you commit great sins , for they are so open to the reproof of the Word , and so obvious to the eyes of all men , that you cannot find opportunities to commit them so often , whereas small sins you commit again and again , and one day after another , and a thousand times in one day , and yet never take notice of them , and therefore this may convince you , that your exemption from great sins , can be no sufficient ground to build your hopes for heaven upon .

4. You that build your hopes for heaven upon this ground , because your sins are none of the greatest , let me tell you , that the smallest sins that ever you committed in all your life time , without repentance on thy part , and satisfaction on Christs part , will forever keep thy soul out of heaven , if you repent peradventure you shall be pardoned , the smallest sins cannot be forgiven , without the bloud of Christ to wash them away , for without the shedding of bloud there is no remission : and thus I have shewed the insufficiency and deceitfulnesse of the first prop that wicked men do build their hopes for heaven upon , we come now to the second .

2. But sayes a wicked man , I have heard and read of those , that have committed far greater and more crying sins then ever I have been guilty of , and yet they hoped for heaven , and are gone to heaven , and therefore why should not I hope for heaven as well as they ? I read of David that committed Adultery , and of Noahs drunkennesse , and Pauls persecuting Christ , and Peters denying of him , and divers others , and yet these men are gone to heaven , and why may not I as well as they ? Concerning this plea of wicked men I shall give you these three things by way of answer .

1. You that make this a ground for your hope , you do pervert the end for which God hath recorded the examples of his servants in Scripture , for God did not record them there , to be a provocation to thee to goe on presumptuously in sinning against him , but meerly to be a restraint and caveat to keep thee from falling into the same sins , which they did ; if Noah , and Lot , and David , and Peter , &c. such holy and excellent men as these , had their failings , and did commit great and grosse sins , oh then let me take heed lest I am overtaken , and fall into the same sins ; this is the use that we should make of the failings of other man , as in 1 Cor. 10. 11. All 1 Cor. 10. 11. things are written for our example , to admonish us upon whom the ends of the world are come , 1. Tim. 1. 16. and in 1 Tim. 1. 16. sayes the Apostle , Iobtained mercy , that I might be an example to all that should hereafter beleeve in Jesus Christ .

2. You that make the sins of other men , that have obtained mercy , to be a ground to build your hopes of heaven upon , let me ask you this Question ; you that do fall into the same sins with Noah , or David , or Peter , do you repent with them too ? it is true , Noah did fall once into the sin of drunkenness , but yet the Scripture records this of him , that he was an upright man in his generation : and so David , though he did once defile his bed , yet afterwards he repented of it , and made his couch to swim with tears for it : so Peter after he had denyed Christ , he went out and wept bitterly for it ; but I say , what is all this to thee , that doest make a trade of sin , and fall into grosse sins every day , time after time , and yet never mourn and grieve for them , as David did for his sin , nor weep bitterly for them with Peter , what plea can this be for thee , to encourage thee to hope for heaven ?

3. Know this further , that a godly man may fall into the same sins that others fall into , for the matter of them , but not for the manner , now it is the manner of falling into sin , and not the matter of it that dams a man ; it is true , Noah did fall into the sin of drunkennesse , but I shall distinguish Noah from any wicked drunkard in the world , and that in these five particular considerations , as

1. Noah was drunk , but it was before he did know that wine would make him drunk , and if you read the story you shall finde , that there was never any wine drunk till that time , for Noah did then begin to be a husbandman , and did plant a Vineyard ; but now there is never a one of you but doe very well know that wine and strong beer and the like , will intoxicate you , and yet you will not refrain from excesse in drinking ; there is a great deal of difference between you and Noah .

2. Noah was drunk , but he did not proclaim his drunkennesse , but the text sayes he went into his tent and slept , he was ashamed Gen. 9. of what he had done , but now you proclaim your sin , and swear , and stare , and commit many other sins in your drunkennesse .

3. It is true , Noah was drunk , but you never read that he was drunk any more then once , but you are drunk again and again , one day after another .

4. Though he did once fall into this sin , yet for the ordinary course and practise of his life , he was an upright man in his Generation , whereas it may be your ordinary and frequent practise is drunkennesse .

5. Noah was an aged man , and in this regard his age might call for more wine and strong liquor to chear up his spirits , then young people do want ; so that all these considerations do little mitigate , and allay Noahs fault , though it be not wholly excusable .

An so likewise David he committed the sin of adultery , he wallowed in an unclean bed , but yet his sin likewise may admit of some extenuation and excuse , as

1. David when he came up to the house top , he little dream't to have seen a naked woman there , which was a very great temptation to him , but it may be some of you do seek occasion , and contrive and plot how you may commit such a sin .

2. David did fall into this sinne neither but once , you shall commonly finde that godly men fall into great sins but once , they take warning by the first transgression , and seldome fall into the same sinne again , but now it may be you live in unclean thoughts and actions all your life long , and therefore this can be no prop for your hopes .

3. Though David did fall into this sin , yet he did not continue in it long , for it was but nine moneths between Nathan the Prophets coming to David , and telling and reproving him for his sin , and the time that he fell into it ; but alas some of you it may be are Adulterers of nine years standing , there are many amongst us that are old adulterers , and yet never had a melting and sorrowfull heart for their sins , that never wept as David did , nor mourn as he mourned .

And so Peter he fell into a sin of denying his Lord and Master ; but ,

1. He was resolved , and did verily purpose before , to have confessed and not to have denyed him , and yet when the Damsell came to him , and told him , that he was one of those that were with Christ , & Peter conceiving it may be that they would have put him to death and crucified him , as well as Christ , upon this sodaine surprise ( which was a very great temptation to him , ) he denyed Christ , And

2. Though he denyed him thrice , yet afterwards he did confesse him as often as he denyed him , for when Christ asked him , Simon Peter lovest thou me , he answered Christ three times , Lord thou knowest that I love thee .

3. Peter denyed Christ , but yet afterward he went out and wept bitterly for it , and therefore his obtaining mercy can be no ground for your hopes , that never yet repented of any of the sins you have committed , and thus you see that the falling of these three godly men into great sinnes can be no prop to bear up your hopes for heaven .

I shall now shew you more particularly that though the godly do fall into sinne , yea even the same sinnes for the matter of them , as you do , yet they do not fall into them in the same manner , As

1. If a godly man fall into sin it is unwittingly and unawares ; in Gal. 6. 1. sayes the Apostle , if any man be overtaken with a fault . A godly man he runs away with all the speed he can from a sin and temptation , but sometimes it overtakes him against his will , but now a wicked man he runs after sin , and overtaketh it , he sins with set purpose of heart , He plots mischief Psal. 36. 4. upon his bed , and sets himself in a way that is not good .

2. A godly man fals into sin sometimes , but it is with reluctancy and opposition , the Spirit striveth against the flesh ; there is an opposing , and striving against sin , they are not like cowards , but will fight as long as they can hold their weapon in their hands , but now wicked men they commit sin with greedinesse , with delight and complacency , without any reluctancy at all .

3. Every sinne that a godly man committeth , maketh him more carefull and watchfull for the time to come : thus it was with David , Psal. 38. the title of it , compared with Psal. 39. 1. The Psal. 38. title of Psal. 38. is called a Psalm of David to bring to remembrance , the subject matter of this Psalme was to bring Davids sinne to his remembrance , and having spent this , in remembring his sins , in the first words of the next Psalme , sayes he , I have sinned , Psal. 39. but I will take heed to my wayes , that I offend not with my tongue , after he had called to remembrance his sins past , then he resolved with himself to strive against them in time to come . A godly man never fals into a sin once , but he fears to fall into the same sin ever after .

A godly man though he fals into sin sometimes , yet he will at length get the upper hand of sin ; though for the present he be not able to grapple with sin , yet he will overcome it at last , Grace will out grow sinne , and get the victory over it ; and thus I have shewed you the second prop that wicked men build their hopes for heaven upon ; we come now to a third and that is this ;

If you beat them off from the two former , then they flie to the mercies of God ; Oh say they , God is a very mercifull God , and I hope he that made me will save me , and that I shall goe to heaven as well as other men , and the like . Now I doe not deny but the mercies of God is the chiefest prop under heaven , that a man can build his hopes for heaven upon , but here I shall shew you the rottennesse of this prop likewise in four or five regards , and that the mercies of God in generall are no sufficient ground at all , to build thy hopes for heaven upon , unlesse thou canst lay claim to the mercies of God in particular , for if you build your hopes upon the mercies of God in generall ,

1. The Devils and damned spirits may then hope as well as you .

2. The common and outward mercies of God can be no good prop , to build hopes for heaven upon , unlesse you can lay claime to the saving and distinguishing mercies of God ; the common outward mercies of God wicked men may have , for God is good to al , and his tender mercy is over all his Workes , the Devils share in the common mercies of God as well as others ; but these generall mercies of God are no prop to build hopes for heaven upon , unlesse you can build upon the saving and distinguishing mercies of God , as David prayes , Shew mercy unto me O God , ( sayes he ) with the mercy which thou bearest to thy own childeen ; it must be electing , redeeming , sanctifying , and saving mercies that you must build your hopes for heaven upon .

3. The generall mercies of God can be no ground of your hopes , unlesse you have an interest in Jesus Christ : for God is cloathed with greatnesse , and terrour , and dread , and wrath out of Christ ; there is nothing to be looked upon but anger and wrath in God without Jesus Christ . There were two lawes that God did make concerning the Mercy-seat .

1. The High Priest was not upon pain Lev. 13 4. of death to come to the Mercy-seat , unlesse he brought incense with him ; now what does this signifie to us ? why , it represents the intercession of Christ , that as Aaron was not to come to the Mercy-seat without incense , so neither can we goe to the Throne of Grace to beg mercy from God , with any hope of audience or acceptance , unlesse we carry incense with us , which is the Lord Jesus Christ to plead for us .

2. Aaron was to sprinkle the Mercy-seat with bloud ; which typifies to us , that we are not to expect mercy from God , but as we have an interest in the bloud of Christ .

4. To you that build your hopes for heaven upon the mercies of God in generally , let me tell you that God is not prodigall of his speciall mercies , as to bestow them upon all the world , but only upon a select number of men : he will have mercy Luk. 1. 50. onely on them that fear him ; as for the wicked those that run on in their sins , the Lord sayes himself , that though he hath made them yet he will have no mercy on them ; the mercies of God in generall are no sufficient props to build hopes for heaven upon .

Ob. But here me thinks I hear some kind Object . of people ready to object against me , and say , What , doe you go about to beat us off from our hopes of heaven ? would you bereave us of our hopes and drive us into despair ?

1. To this I answer , that all you that Answ. 1. have good and well grounded hopes for heaven , I would not for all the World , stagger your hopes ; but as the great windes doe commonly root up , and blow down the smaller shrubs , but doe settle and root the stronger Oakes the faster into the ground ; so I would have all that I have said this day concerning the vain & deceitfull hopes of wicked men , to confirm and establish your hopes and make them grow stronger and stronger .

2. God forbid , that this should be in my heart , to drive any of you to despair ; doe not think that my aim in what hath been said is to make any of you fall into desperation , but to keep you up and prevent you from falling into presumption , which is the more dangerous errour of the two , because where the rock of desperation hath split thousands , the rock of presumption hath split its ten thousands .

3. My intention in what hath been said , is not to make you cast away all your hopes for heaven , but only your false and ill grounded hopes ; I would have you to pull down all your tottering hopes , and to build them upon a more sure foundation ; Jesus Christ himself being the chiefe corner stone .

SERMON , XIII . EPHES. 2. 12. — Having no hope —

WEE come now to enquire further , what is the reason that wicked men doe nourish in their hearts most hopes for heaven , seeing the Scripture sayes they have none : the last time I answered this Question , by naming three false props , that they build hopes for heaven upon ; I shall now give you three or four more .

4. Another false prop that wicked men build hopes for heaven upon is this ; their frequency in the performances of religious duties ; and thus they reason with themselves ; Shall I use duties , all the dayes of my life , as my way to heaven , and shall I not hope for heaven at my journeys end ? though a wicked man does notionally hope for heaven through Christ , yet he layes the chiefest foundation of his hopes in his own good works ; as Christ sayes , in the last day they shal come to him & cry , Lord , Lord , open to us , for we have prophesied in thy name , and eat and drunk in thy presence , we have heard thy word , and done many miracles , and cast out Devils in thy name , and the like ; they shall boast of their hearing , and praying , and good workes , and make that a plea for heaven , when Christ shal say unto them , Depart from me , I know you not . Now I shall shew you the rottennesse and in sufficiency of this prop to build hopes for heaven upon ; but I would not have you mistake me , as if I went about to beat down good workes , and make duties uselesse ; for I would have you so to perform duties , as if you were to be saved by duties , but when you have done all that you can doe , to lay them down at the feet of Christ , and wholly depend upon him , as if we had done no duties at all ; but if you make the bare performance of duties , to be a prop for your hopes of heaven , it will be a very rotten and deceitfull prop , as I shall shew you in these four particulars : For ,

1. All performance of duties not tendered to God the Father by Jesus Christ ; will not be accepted by him ; that were it possible you should kneel so long in prayer to God , as that you should wear out your knees ; were it possible that you should cry out your eyes with weeping , and by mourning and lamenting for your sins , you should dry up all the moisture of your body ; were it possible you should spend all the dayes of your life in hearing , reading , praying , and the performance of holy duties ; yet if you doe not offer them up to God in the name and mediation of Jesus Christ , they are all but like cyphers that amount to no sum at all , unlesse the righteousnesse of Christ be added to them : it is Christs righteousnesse that makes our services acceptable to God ; Christ addes his incense to the prayers of all his Saints : now ( beloved ) though you make never so many prayers , yet if you have no share in Christ , nor in his sufferings , and prayers , and intercessions to God for thee , all thy prayers and holy duties are worth nothing , they will never bring thee to heaven ; our persons must be in Christ , before our services can be accepted of God , and therefore the bare performance of duties , can be no prop to thee for to build hopes for heaven upon .

2. These things can be no prop of thy hopes for heaven , because hypocrites , whose persons and performances God doth hate , they are frequent in duties as well as you : the Pharisees they did fast twice a week , and give almes , and perform holy duties , and so those spoken of in Isa. 58. 2 , 3. the Prophet Esay , They did delight to draw near to God , and to know his wayes , as a nation that did righteousnesse , and forsook not the Ordinances of God : wherefore have we fasted , say they , and thou seest not ? God did not accept of any thing they did : and so those in Zac. they kept four fasting dayes in a year for Zach. 8. 19. seven yeares together , and yet they said he did not regard them : and so likewise God doth not regard the prayer of the wicked , as in Psal. 105. 9. The prayer of the wicked is Psal. 105. 9 an abomination to the Lord ; and so is their hearing too , for they come to hear when their hearts are after their covetousnesse .

3. Know thus much , that those very duties which God does accept at the hands of his children , those very duties will he reject at the hands of wicked men , and therefore the bare performance of duty can be no prop to build hopes for heaven upon ; for though thou spendest longer time in prayer , & more time in hearing reading , fasting , &c. then a godly man does , yet the Lord will accept of his duties and not of thine . I shall give you three instances for this ; the first is between Cain and Abel : Abel he offered the firstlings of his sheep , and cattle and of his flock , and Cain he offered Gen. 4. the first-fruites of his ground ; now by faith Abel offered a more excellent offering then Cain , Heb. 11. though Cains offering was of more value then Abels was yet Abels was accepted , when the others was not ; Abels sacrifice was accepted not in regard of the quantity , and worth , and value of it , but because Abel was a beleever , and a justified man in the fight of God , and therefore he had respect first to his person , and then to his sacrifice . Another instance is in 1 King . 18. 25. between 1 King . 18. 25. Elijah the Prophet , and the Prophets of Baal ; Elijah the Prophet tooke two Bullocks , and bid the Prophets of Baal to chuse one , and you must think they would not chuse the worst of them , and he took the other , and yet the Lord shewed a token of acceptance to Elijah and his sacrifice , though it was the worst of the Bullocks , and shewed no acceptance to the Prophets of Baal , and the reason of it was because Elijah was a justified man in the sight of God , when the others were not . And so again in Prov. 15. 8. it is said Prov. 15. 8. there , that the sacrifice of the wicked is an abomination to the Lord , but the prayer of the wright is his delight : God doth delight in a poore pennilesse prayer coming from a godly man , when he will not accept of a costly sacrifice coming from a wicked man .

4. The bare performance of duties can be no prop to build hopes for heaven upon , because God doth not look so much upon the matter of the duty what you do perform , as to the manner how , and the end why you doe perform them , though it may be the duty which you perform be the same for the matter of them , as God requires and commands , yet if they be not done in a right manner , God lookes upon it as nothing ; God will not own those duties as done to him , that are not done in a right manner , and to a right end : as in Joh. 16. 24. Hitherto ( sayes Christ ) you have asked nothing in my name , aske and receive that your joy may be full ; and yet they had put up many petitions in his name , but because they did it not in a right manner , Christ lookt upon it as if they had asked nothing at all .

5. Another false prop that wicked men build hopes of heaven upon , is a meere mistake of the promises and pillar of hope in Scripture ; and this is done two wayes : either ,

1. They make those promises to be props of hope which are not : or ,

2. They doe misapply those promises that are true grounds of hope .

1. They make those to be props of hope which are not ; I shall name you three of them , the first is that passage in our common Liturgy , At what time soever a Ezek. 18. sinner doth repent from the bottome of his heart , I will blot out all his sins out of my remembrance ( saith the Lord ) . This very sentence hath been a means to delude a world of men , whereas indeed it is no ground at all to build hopes for heaven upon : for ,

1. There are no such words as these to be found in the whole Scripture : and ,

2. The place where these words are found , it is onely in the common Liturgie , which Liturgie is but an abstract of the Popish Masse , for though all that is in the Popish Masse be not in the Common-Prayer , yet all that is in the Common-Prayer is in the Popish Masse ; it may be you will scarse beleeve this , but it is very true , as you may see , if you look into the second volume of the Book of Martyrs the 667. page , where there is a Letter inserted of King Edward the sixth , sent to the Papists in Cornwall , who were risen up in armes about the translating of the Masse into Englsh , which they would by no meanes agree to , but rose up to oppose it ; King Edward to pacifie them , wrote to them on this manner , As for the Service-booke , the translating of it may seem to you to be some new thing , but they are the very same words in English which were before in Latine , and if the Masse book which is in Latine be good , then it is as good now , though it be translated into English .

3. You will say the Lord himself said these words , At what time a sinner doth repent I will blot all his sins out of my remembrance , ( saith the Lord ) . I answer , that it is not said so in the whole Book of God , and if you look into that Text of Scripture which they ground these words upon , that the Lord did say so , you shall finde it otherwise ; it is in Ezek. 18. 21. mark the words , these are Gods words indeed ; If a wicked man will turn from all the sins that he hath committed , and keep all my statutes , and doe that which is lawful and right , he shal surely live , and not dye . They say if a wicked man does repent of his sins ; now repentance is a generall work , Judas did repent , but his repentance did him no good ; but here you see it is said that if a wicked man turn from all his evill wayes , and do that which is lawfull and right , then he shall surely live .

2. Another Scripture-prop which wicked men build their hopes for heaven upon , but is indeed no prop , is this , that the righteous man sinneth seven times a day ; this is one of the greatest props a wicked man hath , sayes he , what doe you tell me of my sins , the best men have their failings , the righteous sin seven times a day , and why may not I goe to heaven as well as they ? wicked men make this a great prop to their hopes , when indeed there is no place of Scripture like this in the whole Bible ; that which comes nearest to it , is in Prov. 24. 16. A just man falleth seven times and riseth Prov. 24. 16. again , but the wicked fall into mischief : now here is no mention of falling into sin in the text , nor no mention of a day ; but only thus , a just man falleth seven times , and riseth again : St. Austin gives this sense of the word ; a godly man falleth seven times , that is often times , expounding this place with that in Job 5. 19. The Lord Job 5. 19. will be with thee in six troubles , and in seven there shall no evill touch thee : A righteous man , sayes Augustine , falleth seven times , not sinneth , seven times , he doth not fall into sin , but into affliction ; the righteous falleth seven times , that is , the godly in this world are liable to fall seven times into affliction , that is , very often into afflictions and troubles while he lives here in this world ; according to that of Job , In six troubles and in seven the Lord shall deliver thee , meaning oftentimes : and therefore this place carries no reference at all of falling into sin seven times a day .

2. Suppose it were so , that the righteous did sin seven times a day , yet the text sayes in the next words , that as often as he falleth he riseth again ; now it may be , many of you that make this a prop for your hopes of heaven , doe fall into sin day after day , and never rise out of them again by repentance : you leave out these words , and riseth again , for many of you live your whole lives long in an evill course , you wallow and lye down in sin , and therefore this can be no prop for your hopes .

3. Another sentence which they make a Scripture prop , but is not , is this , that Christ died for all and for every man in the world ; This comes within the Arminian bounds , but this opinion is taken up by others too as well as them , that hold universall Redemption ; but because I have already preached two or three Sermons upon this subject , I shall therefore onely now speak so much as is needfull , to shew you the rottennesse and insufficiency of this prop ; 1. Suppose Christ did dye for all , yet those men that are of this opinion , that Christ did dye for all , they doe not hold that all men are saved by Christ , but some men may fall off from Christ ; and be damned , notwithstanding Christ dyed for them .

2. Take this by way of answer , that it is not likely that they should have benefit by Christs bloud , that have no benefit by this death .

3. To you that make this a plea for your hopes of heaven ; observe this , that where there are these generall expressions , they are very ill understood : if you say they speak of universal & generall redemption , as in 2 Cor. 5. 14 , 15. Because we thus judge , 2 Cor. 5. 14 , 15. that if one died for all , then are all dead , and he died for all , that they that live should not henceforth live unto themselves , but unto him that died for them and rose again ; why , here none can lay claim to Christs death , but those that live to Christ that died for them : and so in Heb. 2. 9. But we see Jesus that was made a little lower then the Angels , for the suffering of death , cloathed with glory and honour , that hee by the grace of God should taste death for every man ; but mark the restraint in the next words ; For it became him for whom are all things , and by whom are all things , in bringing many sons unto glory ( here the Apostle restrains the words ) to make the captain of their salvation perfect through sufferings ; for both he that sanctifieth , and they that are sanctified are all one , for which cause he is not ashamed to call them brethren : the Apostle does here again restrain the words , and therefore this can be no more prop for your hopes , that are not sanctified ; but thus much may suffice for the first branch , in shewing you how wicked men doe make those places to be Scripture props for their hopes which are not .

2. If they do not make those places to be Scripture props which are not , yet they doe misapply those places , which indeed are Scripture promises and grounds of hope ; as that Christ came into Mat. 18. 11. the World to save sinners ; now this is a Scripture promise , for Christ came to seek and save them that were lost : but now Luk. 19. 10. ( beloved ) men doe misapply this generall pillar of hope ; they take them in the generall notions of them , and this makes abundance of people to harbour great hopes of heaven in their hearts : but now I shall shew you , wherein they doe misapply them .

1. In not considering that a man must be first in Christ , before he can lay claim to any promise of Christ . They run to the promise , and never examine first whether or no they have an interest in Christ .

The promise is good and comfortable , but it cannot convey any comfort to thy soul , unlesse thou art in Jesus Christ , no more then a dry pipe can convey water to thee without the fountain : we are first made Christs , and then we have a right to all the promises of Christ : it is by our interest in Christ , that we have a right and title to all the promises of God in Christ . If you have an interest in Christ , you have all the promises as it were bound up in a bundle , which you may have recourse to , and make use of when you will .

2. They object and say , that the promises doe run in free and generall termes having no conditions annext to them .

Answ. It is true , there are some promises that are absolute , so as to have no condition , going before them , but every promise in the Gospell hath some condition or other annext to it , if it hath not a condition going before it as meritorious ; yet it hath a condition that followes after it , ●● in Gen. 17. 1. I am thy God all sufficient , Gen. 17. 1. ( what then ? ) walk before me and be thou perfect . In 2 Cor. 6. 16 , 18. I will be their God , 2 Cor. 6. 16 , 18. and they shall be my people : and I will be a father unto you , and ye shall be my sons and daughters , saith the Lord God Almighty : what followes ? why in the 1. verse of the next chapter , saies the Apostle there , Having 2 Cor. 7. 1. therefore these promises ( dearly beloved ) let us cleanse our selves from all filthinesse both of the flesh and spirit , perfecting holinesse in the fear of God . So in Heb. 5. 9. Christ came into the Heb. 5. 9. world to save sinners , but there is a condition goes after it , he that sanctifieth , and they that are sanctified , must be all one : There is no promise in all the Gospell , but that a condition is prefixt , or annext to it : in Mat. 11. 28. saies Christ , Come unto me Mat. 11. 28. all you that are weary and heavy laden , and I will give you rest : there is a foregoing condition , we must come unto Christ : and other promises have conditions going after , as I could instance divers , but these shall suffice .

There are two props more behind , they are but very short ones ; I shall goe over one of them now , because I would not be hindreed in my afternoons work , in shewing you the difference between those that have a reall and well grounded hope , and those that have only a false and deluding hope .

6. Another false prop that wicked men build hopes for heaven on is this , because they live honestly and justly among their neighbours , they give every man his due , and do no body any wrong , and the like , and therefore they conclude themselves in a very good condition .

Ans. Were this a sufficient ground for Answ. 1. hope for heaven , there would more of the heathens goe to heaven , then of you ; for they walk very exactly , and are just and upright in all their dealings . But wicked and bad men may have very good meanings in them , as wee may see in Balaam , Numb. 23. 10. he desired to die the death of the righteous , and that his last end might be like his : this was a good desire and meaning in him .

2. Take this for an answer , that though a bad meaning will defile and pollute a good action , yet a good meaning cannot advantage nor doe a bad action any good : as the Scribes and Pharisees , they performed very good actions in themselves , but they had self-ends , and bad meanings that spoiled all their duties ; good meanings cannot justifie bad actions . If thy actions be wicked , good meaning can do thee no good : Rom. 8. Those that say , Let us doe evill that good may come of it , their damnation is just .

3. Let your meaning be never so good , yet if you have an ignorant minde , it is worth nothing , as in Prov. 19. 2. The minde without knowledge cannot be good ; as no man ever became rich by meaning and purposing to be rich , but by labouring and endeavouring after it , so no man ever went to heaven by good meanings without good actions accompanying them .

2. But say they , we do no body any harm , but pay every man his own .

Ans. 1. Though you pay every man his Answ. 1. own , yet do you give God his own ? or rather do you not wrong God , and do him infinite indignities ?

2. Though you do not do man wrong , yet doe you not your own souls wrong ? as we use to say of free-hearted men , they are enemies to no man but themselves : So now do not you doe your own souls wrong by harbouring of bosome lusts and corruptions in your souls ? What benefit will it be to thee , that you do no body else wrong , when you doe your own souls wrong ? you are no better then the Pharisees , for they were very exact in giving every man his due ; the proud Pharisee could boast in Luk. 18. 11. I am no extortioner nor unjust man : you may mean well and give every man his own , and yet be a wicked man .

SERMON , XIV . EPHES. 2. 12. — Having no hope —

WE come now to the last prop that wicked men doe build their hopes of heaven upon , which is this , if you beat them off from all the former props , from their small sins , from the mercies of God in generall , from their good duties , and good meanings , &c. then they run to this last plea ; say they , Have not we reason to nourish hopes for heaven ; for we have been present with dying men , that have been as bad as wee in their life time , and yet they have had very strong hopes for heaven , and strong hopes in God : and you know dying men will speak the truth , and therefore why may not we nourish hopes for heaven , as well as they ? This is a very strong prop wicked men build their hopes upon : but I shall shew you the rottennesse and insufficiency of it in these three or four particulars .

1. You must know that it is one thing to die stupidly , and another thing to die hopefully and peaceably : indeed , the worst men in the world , may die stupidly , their consciences may not doe its office when they die : they may have their consciences feared as it were with a hot iron , and think they are going to heaven , and never think otherwise till they drop down into hell ; but now the godly , they die full of peace and comfort , as in Psal. 37. 37. Mark the upright man , and behold the Psal. 37. 37. just , for the end of that man is peace ; but there is no peace , saith my God , to the wicked , Esai . Esa. 57 41. 57. 41. There may be a fearednesse of conscience , and stupidity of heart , but they cannot die peaceably and in hope .

2. You that make this a prop for your hope , because you have seen wicked men die peaceably like Lambs ; let me tell you thus much , that it is the greatest judgement in the world , for a wicked man to die peaceably , and quietly , in delusions , and conceits of going to heaven ; when they are tumbling down headlong to hell : it were better for him , that God did let the flashings of hell fire to flie in his face : it were better for him that his conscience did tell him his danger , and his doom , then thus to die in a stupid manner . In Job 21. 23. it is said , that a wicked man dies in his full strength , being wholly at ease and quiet : no sin troubles him , nor no danger makes him afraid : so in Psal. 73. 4 , 5. they have no bands in their death , but their strength is firm ; they are not in trouble , as other men , neither are they plagued as other men ; they have no trouble in their life time , and no bands in their death : now this is rather to be looked upon as a judgement upon them , and not as a mercy .

3. If this peace and quietnesse in a wicked mans conscience , did arise from any grounded assurance , or hope of heaven , then it might be lookt upon as a blessing ; but when it doth arise meerly from the delusions of his own heart , then it is nothing but as it were a golden dore to let him into hell : it shall be with him as in Esai . 29. 8. An hungry man dreameth , and behold , he eateth : but he awaketh , and his soul is empty : so a wicked man dreams he is going to heaven , when he is falling down into hell .

4. There may be great hopes of heaven exprest in a dying mans words , when there is not so much peace and quietnesse in his heart , as in Prov. 14. 23. In the midst of laughter , the heart is sorrowfull . In the midst of a wicked mans boasting , there is a fear of hel .

5. Though you have seen some men that have dyed with stupidity of heart , depart quietly ; yet there are other wicked men , whose consciences are awakened , that die full of horror , and terror , and amazement . When their consciences tell them , they have dyed swearers , or lyers , or drunkards , or adulterers , &c. they are filled with horror , and terror of conscience ; that though he thought all his life time he should goe to heaven , yet he now fears he is going down into hell .

And thus I have done with the third Question , in shewing you the reasons why , ( seeing the Scripture saies that a wicked man hath no hope ) that of all the men in the world , wicked men do nourish greatest hopes for heaven in their hearts ; there are only two queries more to handle , and then come to the fifth branch of mans misery .

Quest. 4 4. The fourth Query in order is this ; that seeing the Scripture sayes a wicked man hath no hope , and esteems of their false and presumptuous hope , to be as good as no hope ; then how shall we know the difference between those well grounded hopes a godly man hath , and those presumptuous and deluding hopes wicked men have ?

Answ. Ans. I shall here give you six apparent differences between them .

1. The hopes of a godly and regenerate man for heaven ; it is gotten by , and grounded upon the word of God : and therefore it is called the hope of the Gospell , because Col. 1. 23. it is gotten by the Gospell as the means , and grounded upon the Gospell as the end : that we ( sayes the Apostle ) through the comfort of the Scriptures might have Rom. 15. 4 hope : a godly man hath his comforts from the Scriptures . Psal. 119. 49. Good is the Psal. 119. 49. word of the Lord , wherein thou hast caused thy servant to hope . But now the hopes of wicked men , as they are gotten they know not how , so neither do they know upon what they are grounded , and this is the reason why they are called presumptuous hopes ; for this is presumption , when a man does beleeve a thing , when he can have no visible nor likely means , to ground or bottome his hopes upon .

2. True and patient hope is bottomed upon the mercies of God , and the merits of Jesus Christ ; and hence it is , that Christ is called our hope , because he is the 1 Tim. 1. 1. foundation on whom beleevers do build all their hopes for heaven ; so likewise they build their hope on the mercies of God , in Psal. 147. 11. The Lord taketh pleasure Psal. 147. 11. Psal 33. 18. in those that fear him , in those that hope in his mercy : and again in Psal. 33. 18. The eye of the Lord is upon them that fear him , upon them that trust in his mercy : and so in Psal. 52. 8. saies David there , I trust in the mercies of God for ever and ever . A godly man he is cast out of himself , and out of an opinion of his own righteousnesse , and his hopes are only built upon the mercy of God , and on the merits of Christ . But now the false and presumptuous hopes that wicked men have , are not built so much upon Gods mercy as their own duties , and not so much upon the merits of Christ , what he hath done for them , as upon their own duties what they have done for themselves .

3. True hope doth comfort and bear up the heart under all the discomforts , that it meets with in the world : as David saies , I had fainted under my afflictions , but Psal. 119. 81. that thy word is my hope : and hence it is that you have those two admirable expressions put together , Rom. 5. 2 , 3. Rejoycing in hope , Rom. 5. 2 , 3. and glorying in tribulation ; these are put together to shew , that when a man can rejoyce in hope , he can glory in all the tribulations , he meets with in the world . But now presumptuous hopes , are like lead , and ponderous weights , that will make you sink under every affliction . It is only a true and saving hope , that will enable you to hold up your heads under all afflictions and troubles .

4. True hope does as well act for heaven , as hope for heaven ; but a presumptuous hope , that hopes for heaven as its end , but yet never acts holinesse as its way to heaven ; true hope as it hopes for heaven , so it labours to work out its salvation with fear and trembling ; You have an admirable passage for this in Psal. 119. 166. Psal. 119. 166. saies David there , Lord I have trusted in thy salvation , and I have done thy commandements : here is both hoping and acting for heaven put both together , wicked men they hope for heaven , but they do not do Gods commands , and so in Psal. 37. 3. Trust in the Lord Psal. 37. 3. and do good , saies the Psalmist , here is trusting and doing put together , true hope doth act for heaven as well as hope for heaven ; but false hope doth hope much and act little ; wicked men will hope for salvation , but not work out their salvation ; hope for heaven , but not labour for heaven : this is the fourth difference .

5. That man that hath true hope , he makes conscience to keep his heart pure , and free both from the love of sin , and from the dominion of sin , while he lives here in this world ; you have a plain text for this in 1 Joh. 3. 3. He that hath this hope in him , purifieth 1 Joh. 3. 3. himself even as God is pure ; he doth labour and endeavour to keep his heart upright , and pure , and free from sin . But now a false hope will hope for heaven , though they walk on after the imaginations of their own hearts , as in Esai . 51. 10. Thou hast walked in the greatnesse of thy wicked Esai . 51. 10. wayes , yet saidst thou not , there is no hope : though they had great sins , yet they had great hopes for heaven ; if thou art such a one as is mentioned in Deut. 59. 18. that saiest , Thou shalt have peace , though thou walkest Deut. 59. 18. after the imaginations of thy own heart , to adde drunkennesse to thirst , if thou art such a one , thy hope is only a presumptuous hope .

6. True hope flowes from a long and well grounded experience ; this is the reason of that expression in Rom. 5. 4. Patience worketh experience , and experience hope : Rom. 5. 4. True hope flowes from a long and well grounded experience in the waies of God ; and from an experience of the grace , and bounty , and love of God to his soul : and from experiences of the goodnesse , and mercy , and promises of God : and likewise from an experience of his own heart , in withstanding temptations , subduing corruption , and performing holy duties . Such experiences as these are inlets to a well grounded hope for heaven ; but now the hopes of wicked men , are only the results of ignorance , they that never had any experience of themselves , nor of the waies of God ; they have most hopes , but their hopes are only deluding , and presumptuous hopes : wicked men that do so quickly get into a state of hope , without any former experiences of the wayes of God , it is a sign that their hopes are only vain and empty hopes ; they are but pithy hopes : just like your pithy trees , as Elders , and Withies , and such like trees , they shoot up fastest , and grow up soonest ; whereas the more firm and stronger wood , as Oaks , and Elme , and the like , are a great while longer in growing , before they come to maturity ; why , so it is a great while before a Godly man can get a well grounded assurance of his hopes for heaven .

Use . And thus I have done with the Doctrinall part of this fourth branch of mans misery , ( without hope ) we come now to the application , and the Use that I shall make of it shall be threefold .

1. For consolation . 2. For terror : and , 3. For instruction .

1. For consolation , to the people of God , though the Scripture saies a wicked man hath no hope , yet it sayes otherwise of you that are a people of God , the Scripture tels you that your hope is laid up in heaven Col. 1. 5. Jer. 17. 17. Psal. 71. 5. for you ; and the Lord is your hope ; though wicked men have no hopes for heaven , yet you have grounded , and assured , and certain hopes for heaven : your hope is laid up for you in another world ; the wicked have only their hopes in this life , and when they die , their hopes shall Job 8. 13. perish , as in Prov. 11. 7. When a wicked man dyeth , his expectation shall perish , and the hope of unjust men perisheth ; but it is not so with you , for the godly hope in their death . And Prov. 14. 32. this hope of a godly man , is not as the Papists hold , for though they grant a beleever hath hope , yet they deny that any have assurance , they say that all a beleevers evidence for heaven is only a hope , a p●●l adventure , ( a most uncomfortable tenent ; ) whereas the Scripture sayes , there is as full an assurance of hope , as of faith , in Heb. Heb. 16. 11. 16. 11. saies the Apostle , use all diligence to the full assurance of hope unto the end , and so in Rom. 15. 5. Your hope is such as will not make Rom. 15. 5. you ashamed ; your hopes are not like the hopes of men that hope for dead 〈◊〉 shoes ( as the proverb is ) , for they may go on barefoot before they die , but Christ , who is our hope , he hath dyed already , and risen again ; he hath made his will and testament ; and hath left us legacies , and be queathed riches to us : our hopes are well grounded hopes , not as other mens are , that will leave them , when they have most need of them .

Use 2 Use 2. The second Use shall be by way of terrour , to shew you the misery of those men , that have only presumptuous hopes for heaven .

1. You are in a state of unlikelihood to be converted , more then any other men in the world ; and this is the reason why the Scripture tels us , that whores and harlots shall go to heaven , before the Scribes and Pharisees , and yet they were a very strict people , and did walk very outwardly holy ; and the reason is , because it is an easier matter to convince a harlot of her sins , then to convince a proud Pharisee , that thinks himself as good as the best , and hath lived in peace all his life time .

2. Let me tell you thus much , that your hopes will leave you , when you have most need of them . Prov. 11. 7. the place before quoted ; The hope of the wicked shall be cut off , and when he dies , his expectations shall perish : he looks for heaven , but he shall be disappointed ; as in Job 8. 14. His confidence shall be cut off , and his trust shall be sake a Spiders web , as the Spider wraps himself in his web , and dwels there securely all the week long , but at the end of the week , when the maid comes to sweep the windowes , she sweeps down the web , and the Spider both ; just so the hopes of all wicked men shall come to nothing : and so in Job 11. 20. The eyes of the wicked shall fail , and they shall not escape ; and their hope shall be as the giving up of the ghost . As a dying man , a little before his death , is pretty joyfull and merry , and entertains some hopes of a longer life , but when his eye-strings crack , and the tokens of death appear upon him , then his heart fails him , and all his hopes are dasht in pieces , and taken from him ; just so it is with wicked men , they are full of hopes for heaven , till they come to dye , but then their hopes leave them , and all their expectations perish .

3. Your harbouring false and presumptuous hopes for heaven , does produce this threefold miserable and unavoidable effect upon you : 1. Frustration : 2. Vexation : and 3. Damnation .

1. It produceth frustration and disappointment of all your hopes : when you are a dying , you hope that after death , you shall lanch forth into a sea of joy and pleasure , when on the contrary you shall lanch forth into a river of brimstone , which the breath of the Lord shall kindle : you hope it may be , that after death , you shall be carryed by Angels into Abrahams bosome , when you may be carryed by the Devils into Beelzebubs bosome : you it may be hope that death shall be a dore to let you into heaven ; when it shall be only a back dore to let you fall down into hell .

2. It shall produce in you vexation . Now vexation ariseth either from disappointment , or revenge : why , so wicked men shall not only have a privation of happinesse , but a vexation in the losse of happinesse . And hence it is , that some Divines give the reason why it is said in Mat. 8. 12. that in hell there shall be weeping and gnashing of teeth ; Some are of an opinion , that as our fire burns hot , so the fire of hell shall burn cold , but that is but a fancy : our Divines say , that there shall be gnashing of teeth in hell , in token of that vexation of minde that shall be in wicked men , because all their hopes are so frustrated and disappointed , they shall gnash their Luk. 13. 28. teeth for vexation of minde , when they shall see Abraham , and Isaac , and Jacob , and all the Prophets in the Kingdome of God , and they themselves thrust out .

3. These false hopes will likewise produce your damnation : a wicked man that harbours false hopes for heaven in his heart , is like a man sleeping upon 〈◊〉 Mast of a Ship , who ( it may be ) is dreaming a very pleasant and delightfull dream , and upon a sudden comes a blast of winde and blowes him into the Sea ; so a wicked man he is but in a golden dream on his death bed , and he hopes that he is going to heaven , till he be plunged down into hell : all this represents to you the dreadfull condition of those men that have onely presumptuous hopes for heaven .

Use 3 We come now to the third use , which shall be for instruction ; and if this be so , then this may teach us these two or three lessons .

1. Let us take heed lest we run into this easie delusion , there are some in the world that doe fall into it , and therefore why may not we as well as others ? therefore take heed that you doe not fancy to your selves false hopes of heaven .

2. Doe you that are godly take heed that you do not cast off all your hopes for heaven : doe not you say that hope is cut off from you ; as wicked men are apt to harbour groundlesse hopes for heaven , so good men are too apt to cast off grounded hopes for heaven ; therefore do not say there is no hope for you , for there is hope for you .

3. Do not harbour in your hearts , common and ordinary conceits of this grace of hope , as if it were so easie a matter to obtain it ; It is naturall for men to think that this grace of hope is very easie to be gotten , for say they , were it not for hope the heart would break ; wicked men are ready to thinke that this grace of hope is easie to be gotten by any body , and to be had of all , therefore take heed of this , and consider that there is the same certainty , the same excellency , and the same efficacy , in this grace of hope , as there is in faith .

1. There is the same certainty in it ; Heb. 6. 11. it is called the full assurance of hope .

2. There is the same excellency in it , Tit. 2. 13. it is called a blessed hope : and ,

3. There is the same efficacy in it , as in the grace of faith , in Act. 15. 9. it is said Act. 15. 9. there , that Faith purifieth the heart , and so likewise does hope , 1 Joh 3. 3 Every man that 1 Joh. 3. 3. hath this hope in him , purifieth himself , even as God is pure : And ,

4. There is the same difficulty in getting hope as in getting faith : for 1. this is gotten by the word of God , Rom. 10. 17. and so is hope too , Col. 1. 23. it is gotten by the ●●aching of the Word .

2. Faith is wrought in us by the power of God : Heb. 12. 2. Christ is the author and finisher of our faith ; and so is hope likewise wrought in us by the power of the holy Ghost , Rom. 15. 13 that ye may abound in hope through the power of the Holy Ghost . So that hereby you see that you ought not to have such low thoughts of this grace of hope , as if it were an easie matter for every man to get it ; for there is as much certainty , as much excellency , as much efficacy in this grace , and as much difficulty in getting this grace of hope , as there is in faith . And thus I have done with the 4. branch of an unconverted mans misery , that hee is without any well grounded hopes for heaven .

SERMON , XV. EPHES. 2. 12. — And without God in the World .

WE come now to the fifth misery of men by Nature , which is this , that they are without God in the World ; and here first I shall give you something from the order of the words , and then unfold them ; and then draw out some Doctrines from them .

Quest. 1. For the order of the words , Why is their being without Christ put in the first place of the Text , and their being without God put in the last place ?

Answ. Answ. Their being without Christ , is put in the first place , because it was the inlet of all their misery , and their being without God is put in the last place , because it is the finall upshot of mans misery ; it is the inlet of a mans misery to bee without Christ , and it is his misery to be an alien to the Common-wealth of Israel , and a stranger to the Covenant of Promise , and to be without hope , and it is the upshot of all thy misery to be without God in the World ; and here I shall shew you that there are multitudes of men and women in the World , that are without God , though they doe every day worship God , yet they may live all their dayes without God ; but before I speak to this , I must unfold two or three things in the words , as

Object . 1. How can it be said here that they were without God in the World , when the Apostle says in another place , that the wicked Act. 17. 27. cannot be without God , the Lord is not farre from every one of us , for in him we live and move and have our being , here the Apostle sayes that wicked men are not far from God , and that they live in God ; and therefore how can it be said in the Text , that wicked men are without God in the World , whereas we are all Gods off-spring , and come from God , how can this be ?

Answ. Answ. The answer is very easie ; and that is this , that in some sense there is no man nor creature in the World without God ; and yet in another sense there are multitudes of men that are without God in the World .

1. In some sense there is no man can be said to be without God ; that is , by way of creation , preservation , sustentation , and ruling over us , every one is in God by way of creation and preservation , &c. But how in another sense there are multitudes of people without God ; this is in a way of speciall interest in him , without a reconciled God , without God as a Father to you in Jesus Christ , without a God that you can lay claim to as yours , in this sense multitudes of people are without God in the World .

2. Another thing that I shall explaine to you is this , what it is to be without God , and without God in the World .

I answer , that to be without God it includes in it in Scripture phrase these four things .

1. To be without the knowledge of the true God . 2. To be without the true worship of the true God . 3. To be without a true obedience to the true God ; And 4. To be without a peculiar interest and propriety in God .

1. To be without God , is to be without the knowledge of the true God ; then a man is said to be without God , when he doth not know the true God . Every man in the World hath something or other to be his God , as in Jonah 1. 5 , 6. when there was a great tempest upon the Sea , and the ship like to be cast away that Jonah was in , it is said , that every man prayed to his God , and Jonah be prayed to the Lord his God , and so in Micah 4. 5. For all people will Mic. 4. 5. walk every one in the name of his God , and we wil walk in the name of our God for ever and ever . Every man may have something to worship as a God , and yet be without the true God , those are said to be without God , that are without the knowledg of the true God , as you may see in 2 Chr. 15. 3. it is said there , that for a long time Israel was without the true God ; without God , how so ? doth not God rule and governe and preserve the World ? yes , but they are said to be without God , because they were without the knowledge of God , for if you mark the next words , it is said , they were without the teaching Priest , and without the Law , so that all the while they lay in ignorance of the true God , they were said to be without God .

2. Men may be said to be without God , when they are without the true worship of the true God ; all the while the children of Israel had the Ark among them which was the signe of Gods presence , all that while God was among them , but when the Ark was taken God was gone too , the Lord will be with you while you are with him , while you worship God sincerely and uprightly according to his wil , so long God will be with you .

3. To be without God is to live without true obedience to the true God , when men doe so live as that the commands of God bear no sway over them , it is a signe they are without God , as in Psal. 81. 11. Psal. 81. 11 My people , saith God , would not hear my voyce , and Israel would have none of me ; the not obeying of Gods commands is a not having of God ; thou art without God in the world oh man , unto whose conscience the soveraignty and authority of a God cannot give a check , and a controll to thy lusts , to bring thee into obedience to him .

4. To be without God in the world , is to be without a peculiar interest and propriety in God as your God , when you cannot say that God is your Father .

Now if you ask me in which of these four senses these Ephesians here in the text , were without God , I answer , that they were without God in all of them , for while they were in a state of Gentilism , they were without the knowledge of the true God , and without the worship of the true God , and without any obedience to the true God , and without any reall interest and propriety in God , but chiefly the two latter are included in this phrase ; the generall point of Doctrine that I shall observe , from this last branch of mans misery shall be this ,

Doctr. That every man during the state of his unregeneracy is without God in the world ; this only in the generall .

But here some may enquire what is meant by this expression without God in the World ; The meaning is , that they were without any propriety or interest in God in this world , and if they are without God in this world , they must of necessity bee without God in another world . And thus you have the words explained to you , I shall now give you a more particular view of them ; without God in the World , the words as they are rendered in our translation , incline this way , for a man to be without any peculiar interest and propriety in God , but these words ( without God in the World ) in the Greek signifies Atheists in the World ; that is , they did so live as if there were no God in the World ; so then the words being thus opened , there are two things involved in this phrase without God in the World .

1. That they were Atheists in the world , that is , so living , as if there were no God in the World .

2. They were living in the World without any peculiar interest or propriety in God .

Doctr. From the first of these , that they were Atheists in the World , you may note this ,

Doctr. That every man in the state of unregeneracy , hee is an Atheist in the World ; he is a man that lives as if there were no God in the World , every man in the state of unregeneracy is a practicall Atheist ; now when I tell you that every wicked man is an Atheist , doe not mistake me , for there are two sorts of Atheists , an Atheist in judgement , and an Atheist in practice ; an atheist in judgement is such a one , as Pagans and Heathens are , but an Atheist in practice is such a one as lives , as if there were no God in the World ; so that the Doctrine is , that every unregenerate man is a practicall Atheist , that is , he so lives as if there were no God in the World , Psal. 14. 1. The Fool hath said in his heart there is Psal. 14. 1. no God , that is , he so lives as if there were no God that takes notice of what hee does ; thou art a practicall Atheist oh man that so livest in the World , as if there were no God in the world : and here

1. I shall shew you how it comes to passe that any man is so grossely wicked to live as if there were no God in the World ; And

2. I shall give you the characters of a man that does live after this manner .

1. How it comes to passe that men should be so grossely wicked , such practicall Atheists , to live as if there were no God in Foure grounds of Atheism . the World , I shall give you four grounds of it .

1. The first reason is because of Gods forbearance towards them , Eccles. 8. 11. Because Eccles. 8. 11. God doth not speedily execute judgement upon wicked men when they commit a finne , therefore they run into thoughts of Atheism , and sinne with greedinesse , as if there were no God in the World , as in Psal. 50. 21. These things , sayes God , thou Psal. 50. 21 hast done , and I held my tongue , therefore thou thoughtest that I was like thee , but I will reprove thee , and set thy sins in order before thee , because God held his tongue , and did not reprove them for their sins , therefore they thought him to be such a one as themselves , that he was a sinner as well as they ; because sentence against an evill work is not speedily executed , therefore the hearts of the sonnes of men are set in them to doe evill , the for bearance of God to wicked men makes them run on into practicall atheism , whereas this is no ground at all to encourage thee to run on in sin ; for

1. The forbearance of Gods judgments was never intended by God to breed atheism in thy heart , but to provoke thee to repentance , as the Apostle says , The bountifulnesse Rom. 2. 4. and long suffering of God should lead us to repentance .

2. This will aggravate thy condemnation , to make the forbearance of God , a provocation to thee to goe on in sinne ; And ,

3. Know this that though God doth forbeare a while from punishing of thee for thy sins , yet he does neither forgive thee nor forget thee , as in Nahum . 1. 3. The Lord is slow to anger , but he is great in power , and hee will not surely clear the wicked ; though God does forbear thee , yet he will not forget thee : so in Eccles. 8. 12. Though a sinner doth Eccles. 8. 12. evill an hundred times , and his days be prolonged , yet it shall not bee well with him in the latter end .

2. Another ground whereby wicked men do plunge themselves into atheism is this , because they see other men that are knowing men , and professing religion , men that doe pretend to know God , and love God , and worship God , when wicked men shall see such men as these fall into great and grosse sins , and live so unanswerable to their profession , this makes them conclude that there is no God in the World , as in Rom. 2. 24. sayes the Apostle there , the name of God is blasphemed Rom. 2. 24 among the Gentiles through you . I have read a hrange story of a woman here in England , that called in question the Deity , whether there was a God or no , and a Minister coming to her to convince her , and satisfie her conscience , and to perswade her into a beleife that there was a God , asked of her this question , how she came to bee an atheist , shee answered the very first thing that caused her to entertaine thoughts of atheisme , to beleive there was no God , was the seeing of him live so wickedly and profanely ; for , sayes shee , I know you to be a learned and knowing man , and you preach good Sermons , and exhort people well , and the very beholding you to live so wickedly , to be a swearer , a lyer , a drunkard , and a Sabbath breaker , &c. this made me to question , whether there were a God in heaven or no , seeing he did let you run on still unpunished .

3. Another thing that makes men live as if there were no God in the World , is the questioning of the authority of the Scriptures . I have read of one ( a great scholar in this kingdome ) that the means whereby he came to be an atheist was this , he first began to question , whether the Bible were the Word of God or no , because he did not know whether Moses that penned the beginning of it were a man of God or no ; then he questioned how Moses could write of those things that were done before he was born , and then whether the Papists might not alter it in the translating of it ; and many others questions till by degrees he came to be a very atheist , and to question whether there were a God or no : and so there are some errours now in print , that tend very much to atheism ; there are some that doe affirme , that that Booke or volume of Bookes called the Bible is not the Word of God , and such an opinion as this does very much worke upon mens hearts and perswade them , that there is no God , as in i Pet. 3. 4. sayes the Apostle , There shall 1 Pet. 3. 4. come in the last dayes scoffers , walking after their owne lusts , ( there are the Atheists , but how came they to be so ? mark the next words ) and saying , Where is the promise of his coming ? for since the Fathers fell asleep all things continue as they were from the beginning , say they , we have heard that all men must be judged , that after death they must appeare before the Judgement-seat of God , to give an account of all their actions ; Now because they did not see these things accomplisht already , they cryed out , Where is the promise of his coming ? they would not beleeve there was any such thing , the questioning of the truths of God was that which brought them to be very atheists .

4. Another ground from whence atheism doth flow is pride of heart ; it is very well observed by one , that most commonly Atheists are of the greatest men ; you shall seldome see a poore man an atheist , but rich men altogether : as Pharaoh in Exod. 5. 2. Who is the Lord ( sayes he ) that I Exod. 5. 2. should obey his voice ? and so Nebuchadnezzar , in Dan. 3. Who is that God ( sayes Dan. 3. 15. hee ) that shall deliver you out of my hands ? so Alexander said himselfe was God . Atheists are ordinarily of the greatest and richest and highest people .

Object . But here some may object and say ; What doe you tell us here in England , that wee are without God in the world ? you may say so to Pagans and Heathens , but wee hope you will not say so to us .

Answ. For answer to this Objection , I shall here shew you 13 discoveries of a practicall atheist . I shall give you three of Thirteen Characters of an Atheist . Psal. 14. 1. them out of the Scripture , and ten more deduced from the Scripture : in Psal. 14. 1. where it is said , The Foole hath said in his heart there is no God , in that very Psalm there are three discoveries of an atheist .

1. A man living all his dayes in a prophane and disordered course of life towards God , such an one is an atheist in the first verse of that same Psalme , The Foole hath said in his heart there is no God , what follows ? they are corrupt , they have done abominable workes , there is none that doth good , that man that all his life time lives in a disorderly course of life , and addes drunkennesse to thirst , and commits one sinne after another , that man is a practicall atheist , hee lives as if there were no God in the World .

2. That man that doth wholly neglect the duty of prayer in the 4. verse of the 14. Psalm , They eat up my people as they eat bread , and they call not upon the Lord , such a man is a practicall atheist .

3. That man that hates and carries a grudge in his heart , against those that feare the Lord , that man is an atheist : in Psal. 14. 6. You have shamed the counsell of the poore , because the Lord is his refuge .

Use . Now give me leave a little to press these three discoveries home upon your consciences . Are they atheists that live a disorderly life , and walk in a course of wickednesse all their dayes ? are such as these atheists ? Oh then how many atheists are there now in the world , that doe spend all their days in sin and vanity , and in a moment goe down into the grave !

2. Are they atheists that doe neglect the duty of prayer ? oh then with grief of heart be it spoken , how many atheists are there in the World that doe wholly omit this duty , both in their families and in their closets ? How many are there that can say , they never goe to God upon their knees in secret , to beg for grace and mercy from God ? and this neglect of secret duties , is a palpable demonstration that you doe live as if there were no God in the World , and in so doing ye are very atheists .

3. Is hatred and contempt of the people of God , a badge of an atheist ? then likewise are there many Atheists in the world : how many are there that can love a swearer and adulterer , a prophaner , &c. yea , love a dog and yet hate a Christian ? this proceed from a root of Atheisme ; that is in their hearts .

SERMON , XVI . EPHES. 2. 12. — And without God in the world .

I Have delivered you in my last , three Scripture discoveries of an Atheist ; there are ten other Characters yet behinde , that are drawn from the Scriptures : As ,

1. That man is an Atheist that does indulge and favour himself in the practise of secret sins ; he that does continually allow and favour himself in the practise of secret sins , that man lives as if there were no God in the world : Reverend Mr. Perkins gives us this badge of an Atheist , that that very sinne which he will not dare to commit in the presence of a child , yet that sin will he venture upon when no eye sees him ; thou that canst venture upon a sin , in hope of secrefie , thinking to hide it from the All-seeing Eye of God , thou art a very Atheist , thou that darest do that in the sight of God , that thou art afraid to doe in the presence of a man ; this proceeds meerly from a root of Atheisme that is in the heart , as in Job 22. 12 , 13 , 14. when a Iob 22. 12 , 13 , 14. wicked man hath done wickedly , he is ready to say . How doth God know ? can he judge through the thick clouds ? thick clouds are a covering to him , that he seeth not ; these are the expressions of an Atheisticall heart . An Atheist if he can but keep himself from the censure and reproach of men , he is well enough , if men cannot say black to his eye , or there goes a drunkard , a swearer , an adulterer , or the like , he is never troubled for his sins . Oh therefore thou that wouldst be accounted chast , where thou dwellest , and yet keepest thy Dalilah in thy lap : and oh thou debaucht liver , that canst quietly and securely walk on in wayes of sin , so that thou canst but keep them from the eyes of men ; know thus much , that this proceeds from thy Atheisticall heart . When the hope of secrefie imboldens any man to the practise of any sin , that man is a very Atheist : you that can fear the eye of a mortall man , and yet not be afraid of the All-seeing Eye of an immortall God , you that were never troubled for your sinnes , when no body knew them but your selves ; but now this is that which troubles you , that your sins are known to others , if it be thus with thee , thou art a practicall Atheist : those that are troubled , not because God sees their sins , but because man sees them , they are very Atheists , as in Job 24. 13. 15. 17. these are they , that abhorre the light , that Job 24 , 13 , 15 , 17. know not the way thereof , nor continue in the path thereof , the eye also of the Adulterer waiteth for the twilight , and saith no eye shall see me , and disguiseth his face , for the morning to them is as the shadow of death , and if one know them , they are in the terrours of the shadew of death : such as these are very Atheists , they were not troubled because God saw their sins , but because man did see their sins , this is as the terrour of death to them : they would not have men see their sins , and yet they do not care what follies they are guilty of in the sight of God ; so that men cannot say black to their eyes , they are well enough . Such men as indulge themselves in the practise of secret sins , are practicall Atheists . A godly man will fear to commit a secret sin , as well as a known grosse and open sinne ; as Joseph , How Gen. 39. 9. shall I doe this great wickednesse , and so sin against God ? if the apprehensions of a God do lie near your hear , you will have a care to avoid secret , as well as open ans .

2. Another discovery is this , that man is a practicall Atheist , that does not make conscience of the performance of secret duties : he that never prayes in secret , harbours this Atheisticall thought in him , that God doth not hear him ; it is very observable of the Scribes and Pharisees in Scripture , you shall never read of a secret fast they kept , nor of a private prayer they made , but they had publique fasts a great many , they did fast twice a week , and pray in the corners of the streets , and give Almes , &c. but you never read of any private and secret duties they did perform ; which did proceed meerly from roots of Atheisme in their hearts : and so this is an evidence of the Atheisticall heart , if thou dost never make conscience of going to God in secret , and beg for grace and mercy from him ; he is a very Atheist that lives in the neglect of secret duties ; for those men that retain in their hearts , an apprehension of a Deity , they know that there is no time so well spent , as that which is imployed in secret prayer to God . Cant. 2. 14. Oh my Cant. 2. 14 dove ( sayes Christ ) that art in the clifts of the rocks , in the secret places of the stairs : let mee see thy countenance , let me hear thy voyce , for sweet is they voice , and thy countenance is comely ; Oh thou poor soul ( saies Christ ) that dost pray in secret , and weep in secret corners , let me see thy face , and hear thy voice . A man that hath the apprehensions of a God before him , he knowes , that the Lord sees and takes notice of the breathings of his heart before him in secret : and therefore they are as much in the closet to pray in secret , and to powre out their souls before God in private , as they are in publique . It is very observable that there were very few actions of Christ that were recorded by all the four Evangelists , and yet this of Christs praying alone , when no body was with him , is recorded by them all : Mat 26. 39. Luk. 22. 41. Mar. 14. 35. Ioh. 17. whereas other things , if they be recorded by one , they are left out by another ; but this is spoken of by all of them . Now the reason of it is this , because Christ would be an example to us , to teach us to be frequent in the performance of this duty : and therefore it is a sign of an Atheisticall heart in any one that does not make conscience of powring out his heart in secret prayer to God .

3. Another Character is this , that man that doth make impunity to be a provocation to impiety ; my meaning is this , he that makes the patience and for bearance and long-suffering of God towards him , to be a provocation to sinne ; that because God doth not presently punish him for his sin , therefore he will go on in sin still , such a man is a very Atheist : as in Psal. 50. 21. These things hast thou done ( saies God ) and I held my tongue , therefore thou thoughtst that I was such a one as thy self . ( Beloved ) if any of you harbour such thoughts as those in your hearts , that because God doth not presently punish you for your sins , therefore you will go on still in sin : let me tell you , that this is the practise of a very Atheist . Because the drunkard is not taken away by God , while the wine is in his head ; and because the swearer is not destroyed by God , while the oath is in his mouth ; and because the lyer is not cut off by God , while the lie is upon his tongue , therefore they will run on with greedinesse , and willingnesse in the same sins , all this flowes from the very root of Atheisme , that is in thy heart .

4. That man is an Atheist that carries in his heart a forgetfulnesse , and a carelesnesse of the day of judgement , as in 2 Pet. 3 4. And there shall come in the last dayes scoffers , walking after their own lusts , saying , Where is the promise of his coming ? Thou that doest not harbour in thy heart , a mindfulnesse of the day of Judgement , art a very Atheist , for thou that doest not beleeve God to be a Judge , doest not beleeve him to be a God ; When Paul spake to Felix of temperance , and of the judgement to come , his Act. 24. 25. heart trembled at the hearing of it . Eccles. 11. 9. Rejoyce oh young man in thy youth , and let thy heart chear thee in the dayes of thy youth , and walk in the wayes of thy heart , and in the sight of thine eyes : but know thou that for all these things God will bring thee to judgement . Thou that livest in the world , and never so much as thinkest of a day of judgement , thou art a very Atheist ; and oh ( beloved ) how many Atheists are there now in the world in this regard , that do put far from them the evill day !

5. That man is a very Atheist , that in the time of trouble and distresse , does mistrust the providence of God , and run unto base means for help and remedy : thus did Saul discover himself to be an Atheist , 1 Sam. 28. 7 , 8. when he was in distresse , he went to the Witch of Endor for help and succour . And what does God say of such as run to Witches and Wizards ; Is it not because there is not a God in Israel , that you run to other Gods to inquire of them ? It is meer Atheisme for any to distrust God , and run unto others for help , or any other way to run into sinfull courses in times of danger , to finde relief , you do hereby declare , that you think there is no God in the world .

6. That man is an Atheist that does place his affections upon any thing in the world more then upon God ; such a man lives without God in the world . A covetous man that placeth his love upon his money , more then upon any thing in the world , that man makes gold his God , and therefore these two are joyned together , Ephes. 15. 5. The covetous person , who also is an Eph. 15. 5. Idolater , he makes an idoll of his money : and this Job frees himself from , in Job 31. Job 31. 24. 24. saies he , I have not made gold my hope , nor 〈◊〉 gold my confidence , for , if I had done so , then I had denyed the God above , saies he in the 28. vers. 28. verse : why now ( beloved ) there are many among us that love money better then their own souls , that will sell their souls to gain a little wealth : many among us love money better then we love heaven it self , that do not care what sins they commit for it ; and had rather part with their souls , then with their riches . And so when you set your love upon your belly , you make your belly your God ; or if upon pleasures , then you make pleasures your God ; and so of any thing else . And therefore ( beloved ) I beseech you look to it , and examine your selves ; is not God undervalued sometimes , when your lusts are set in the throne ? is not God sometimes very low in your estimation , and other things set above him ? if it be so , it is meer Atheisme in your hearts .

7. That man is an Atheist , that makes no conscience of keeping those vowes and covenants he hath made with God . The Scripture looks upon that man as an Atheist , that does not make conscience of performing those covenants which he hath made with God ; in Josh. 24. 25 , 26. there Joshua made a covenant with the people ; Iosh. 24. 25 , 26. and set them a statute , and an ordinance in Shechem , and he wrote these words in the book of the Law of God , and took a great stone , and set it up there under an oake that was by the Sanctuary of the Lord : and Joshua said unto all the people , Behold this stone shall be a witnesse unto us , for it hath heard all the words of the Lord which he spake unto us , it shall be there for a witnesse unto you , lest ye deny your God : and therefore those men that do call the covenant that we have made , ( with hands lifted up to the high God ) an old Almanack out of date , and do scorn and despise the oath they have taken , and make no conscience of keeping the vowes and covenants they have made with God , the Scripture looks upon such men , as very Atheists : and ( beloved ) in this regard , there are more Atheists now in England , then ever there were since the world stood . But the Lord will manifest himself to be a just God , though wicked men do despise his covenant , and count it as an unholy thing .

8. That man is a very Atheist , whose conscience does never trouble him , nor check him for the commission of any sinne ; That man that can be drunk to day , and swear to morrow , and cheat the next day , and commit one sin after another , and yet his conscience never give him any controll , that man is a very Atheist . Those that can live in the world , and commit grosse sins every day , and their consciences never check them for their sinnes , it is a sad sign that such men are practicall Atheists . If you have the fear of God in you , and the thoughts of a God upon you , it will make you reflect upon sins past , and be grieved for sinnes and miscarriages of twenty years standing : thus did Josephs brethren call to minde their former sins , Gen. 42. 21. And they said one to another , We Gen. 42. 21. have verily sinned against our brother , in that we saw the anguish of his soul , when he besought us , and we would not hear him , and therefore is this evill come upon us ; and so Job , Thou writest bitter Iob 13. 26. things against me , and makest me to possess the iniquities of my youth : and so David prays , that Psal. 25. 7 God would not remember the sins of his youth . But now you that can be drunk one day after another , and belch out one oath after another , and commit one sinne after another , and thy conscience never controll thee , the Lord be mercifull to thee , for thou art plunged into a depth of Atheisme . One compares an Atheist to a duck in a pond , if a man throwes a stone into the water , where she is , she will presently dive under , but let it thunder or lighten never so much in the heavens , she takes no notice of it ; so an Atheist he cannot endure , that men should take notice of him , or discover his wickednesse , to reprove him , or speak against him , but let God thunder upon him never so much , he will not be troubled at it ; did you live under the apprehensions of a Deity , it is impossible your consciences should be so long and so frequently out of its office .

9. Those men are very Atheists , that do yeeld to a detestable indifferency in matters of Religion : that man that will sleep in a whole skin , and not dare to do any thing , to the hazarding of his estate or person , for the advancement of true religion , such a man is a very Atheist . I will give you a strange place for this , in 1 King . 18. 21. sayes Elijah the Prophet to 1 King . 18. 21. the people , How long will you halt between two opinions ? if the Lord be God , then follow him ; but if Baal be God , then follow him : and the text saies , the people held their peace , and answered him not a word ; they neither said they would follow after God , neither did they say they would follow after Baal : if God were too strong for Baal , they would be for God ; but if Baal did prevail , they would follow after him ; which did manifest their Atheisme , and that God was not their God : that man that takes God to be his God , must follow him through whatsoever troubles or afflictions hee meets withall in the world ; and indifferency in matters of religion , does argue men to be very Atheists . And therefore all time servers , that live according to the times , that are men of indifferent tempers , any religion rather then fail , will serve their turns , such men are practical Atheists .

10. Men do then shew themselves to be very Atheists , when their practises shall palpably thwart , and contradict their professions , when they are such as those spoken of in Tit. 2. 16. that in their words do professe to know Christ , but in their works they deny him . Those that do professe themselves to be Christians , and yet live like heathens ; that professe themselves to have an inheritance with the Saints in light , and yet walk here as Children of darknesse , such men are very Atheists . And thus I have done with these 10. discoveries of a practicall Atheist , I have given you thirteen in all , three of them out of the Scripture , and ten more deduced from the Scripture .

Use . 1 Now the use that I shall make of this , shall be by way of counsell and advice : if this be so as you have heart , that all unregenerate men are practicall Atheists , they live as if there were no God in the world ; Oh then that you would bewaile this practical Atheism that is among you ; Doest thou favour thy self in the practise of secret sinnes ? or dost thou make no conscience of the performance of secret duties ? Doest thou make impunity to be a provocation to impiety ? and doest thou carry in thy minde a forgetfulnesse of the day of Judgement ? or doest thou distrust the providence of God in times of trouble and distresse ? Doest thou place thy affections upon any thing in the world more then upon God ? And doest thou make no conscience of performing the vowes and covenants thou hast made with God ? Does thy conscience never trouble thee after the commission of sinnes ? Art thou a luke warm and indifferent man in matters of Religion ? Doest thou professe to know God , and in thy works deny him ? Doest thou any of these wayes entertain and harbour thoughts of Atheisme in thy heart ? Why , so farre as thou hast done so , labour to bemoan and bewaile it , and be humbled for it , and to strive against and keep under this great sinne of Atheisme in time to come .

Use . 2 Use 2. This shall be by way of consolation , to comfort and support your hearts : it may be there are some of you that hear me this day , that are the precious servants of God , and yet in some kinde or other have been tempted to this sinne of Atheisme ; well , for your comfort consider these two or three things .

1. Art thou tempted to Atheisme ? why , yet consider that so was Jesus Christ himself , he was tempted to Atheisme and Blasphemy , when the Devill tempted him to fall down and worship him : why so though thou hast been tempted to Atheisme , and to forget Gods Al-seeing Eye over thee , or the like , yet this may be for thy comfort , that Christ himself was tempted as well as thee , as the Apostle saies , in Heb. 2. 18. in Heb. 2. 18. that Christ suffered and was tempted , hee is able to succour those that are tempted ; Christ was tempted to fall down and worship the very Devill , but though Christ was tempted , yet the Devill could finde no corrupt matter in Christ to work upon . When the Devill shook Christ , he shook a pure Crystall-glasse of clear water , his Nature was like a Crystall-glasse full of clean water without any muddinesse or corruption at all , but if the Devill should shake any of us , he would finde abundance of dirty and muddy water in the bottome , and corrupt matter enough in our natures to work upon .

2. Consider , that though you are tempted by the Devill to the sin of Atheisme , yet these temptations , if you do not approve of them , nor yeeld to them , shall be charged upon the Devill as his sins , and not upon you . And thus you see I have briefly dispatched this Doctine , that every man by nature is a practicall Atheist living in the world , as if there were no God in the world .

SERMON , XVII . EPHES. 2. 12. — And without God in the World .

BEsides that Doctrine which I finisht , the last sabbath , there is something else in the Text ; wicked men are without God in the World , that is , they are without any speciall interest or propriety in God as their God , the words doe not only imply that they live , as if there were no God in the World , but they live without any right , interest or propriety in God as their God , though they are not without wisdome or wealth , or goods and estate , or honour and esteeme in the World , yet they are without any reall interest or propriety in God as their God , they are without God in the World : from whence I would note you this Doctrine ,

Doctr. That every man by nature is without any reall interest or propriety in God as his God .

Now ( Beloved ) before I come to handle the point . I shall onely premise three conclusions by way of explanation , to delucidate the point , and shew you what I mean by this Doctrine : as

1. Take this conclusion , that in some sense there is no creature in the world that is without God , though in other regards men may be truly said to be without God ; in some sense there are none without God , that is by way of Creation , and preservation , so the worst Devill in hell may say that God is his God : and

2. A wicked man may have God to be his God by way of profession , he may professe to know God , and professe that God is his God ; but now in another sense a wicked man cannot be said to have God for his God , ( that is ) in a way of relation and reconciliation for God to be a God in Covenant with him through Jesus Christ .

2. Take this conclusion , that though multitudes of people may lay claim to God as their God , yet there are but a few men in the world , that have God to be their God in a Covenant way ; as in Zach. 13. 8 9. the Lord there lookes upon the Jewish Church under a threefold consideration . And it shall come to passe that in all the land ( saith the Lord ) two parts therein shall be Zach. 13. 8 , 9. cut off and die , but the third shall be left therein , and I will bring the third part through the fire , and will refine them as silver is refined , and will try them as Gold is tryed ; they shall call on my name , and I will hear them ; I will say , it is my people , and they shall say , the Lord is my God : though you all lay claime to God , yet there may be but one part in three , that can truly say that God is their God in covenant with them .

3. Take this conclusion , that such is the deceitfulnesse and delusion of mens hearts naturally , that the worst of men are ready to beleive and think that God is their God , when hee is not : as you may read in Jer. 3. 4 , 5. sayes God there , they shall cry unto me , My Father , thou act the guide of my Jer. 3. 4 , 5. youth , and yet sayes God thou hast done evill as much as thou couldst , so in Psal. 14. 1. The Psal. 14. 1. 〈◊〉 hath said in his heart there is no God , they have corrupted and done abominable workes , there is none that doth good , those that have not God in their hearts , nor in all their ways , yet they will lay claim to God as their God , though they have committed abominable works and done evill as much as they could .

Thus much for the conclusion , I come now to handle a practicall question that necessarily must be spoken to in the purfuance of this Doctrine , which is this .

Quest. Quest. What are the characters of those men that are without any reall interest and propriety in God as their God , in a way of Covenant and relation ?

This question I do the rather resolve upon the consideration of the great delusion and mistake that mens hearts are very apt to run into , to think that God is their God when he is not , and therefore I shall lay down to you seven distinguishing characters Seven Characters of those men that have no reall propriety in God . of such men , and it may be I may come neer the bosomes of many of you , though the Lord knows I would not stagger the hope of the least of you that have a reall and well grounded interest in Jesus Christ : those men are without any reall interest in God as their God ,

1. That are without any effectual knowledge of God as their God .

2. Those that live without making the Word of God to be their rule .

3. Those that live in the world , without making the wayes of God to be their pleasure .

4. Those that live in the World without making the glory of God to be their aime .

5. Those that live in the World without making the day of the Lord to be their delight .

6. Those that live in the World without making the people of God to be the objects of their Love : and

Lastly , those that live in the world without making sinne to be the object of their hatred .

For the first , those are without any reall interest or propriety in God as their God , that doe live in the world without a saving and effectuall knowledge of God : as in 2 Chron. 15. 3. it is said there that for a 2 Chr. 15. 3. long time , Israel was without the true God , and without the teaching Priest , and without the Law , all that time ( while they were without the Law , and the Priest to teach them ) it is said they were without God , those that live without a saving knowledge of God , the Scripture lookes upon them as having no reall interest in God . Joh. 8. 54 , 55. Ioh. 8. 54 , 55. You say ( sayes Christ ) that he is your God , and yet you have not known him , intimating that God was not their God because they were utterly ignorant of him . Now ( Beloved ) every knowledge of God does not demonstrate your interest in God , unlesse it be ,

1. A practicall knowledge of him , as in 1. Ioh. 8. 55. Joh. 8. 55. sayes Christ there , I am of God , I know him , and I keep his sayings : intimating that that man that does lay claim to God , as his God , must know him , and this knowledge of him will make him yeeld obedience to him , and keep his sayings ; And ,

2. It must be an experimentall knowledge of God , as David sayes in Psal. 51. 6. Thou hast made me to know wisdom in my inward parts . If so bee you were persons living without a practicall and experimentall knowledge of God , you are without any interest in him as your God .

But before I can leave this particular , Object . I must answer an Objection : Me thinks I hear a poor perplexed soul say , If this be so that only those that know God aright have an interest in him , then the Lord be mercifull unto me , for I am a poor ignorant sinfull wretch , that do know nothing of God at all as I ought to know him ; and therefore surely I have no interest in God my God .

Ans. Now to such as you are , by way of Answ. answer , I shall leave these two or three words for your comfort .

1. Take this for an answer , that in Scripture account to complain of thy ignorance , is a good degree of knowledge : in Prov. 30. 23. you read there of Agur , who was an excellent man in vertue and knowledge , in the time of Solomon , and yet you shall not read of a man that more complaines of his ignorance then this man doth : Surely ( sayes hee ) I am more brutish Prov. 30. 23. then any man , and have not the understanding of a man : I have neither learned wisdome , nor attained to the knowledge of the holy ; and yet this man that so much complains of his ignorance , did demonstrate such fruits of grace and knowledge in his practise , as ever man did .

2. Take this for an answer , that in Gods account , he knowes most that doth most . He does not know most , that hath a great judgement to dive into and dispute about vain questions and niceties , but he is a knowing man in Gods account , that does walk answerably to that small measure of knowledge that he hath , as in Psal. 111. 10. A good understanding have all they Psal. 111. 10. that doe thy commandements : God does not measure your knowledge by your questions and disputes , but by your practise , as in Jer. 22. 16. He judged the cause of the poore Ier. 22. 16. and needy , then it was well with him ; was not this to know me , saith the Lord ?

3. Take this for an answer , that it is not the wanting of some measures or degrees of knowledge , nor the having of much ignorance , that does demonstrate thy want of an interest in God , unlesse your ignorance hath these three properties with it : As ,

1. Suppose thou art ignorant of God , yet if thou are not conceitedly ignorant , if thou art not a self-conceited man , that thinkest thou knowest much when thou knowest little , thou art well enough : if you are not like those in Hos. 8. 2. Israel Hos. 8. 2. shall say unto me , My God we know thee , and yet there is no fear , nor knowledge of God in the land .

2. If thou doest not sit down contentedly in thy ignorance , but doest labour and endeavour after more knowledge , then thy condition is good enough . But if thou sayest unto God , Depart from me , for I desire Iob 21. 14. not the knowledge of thy wayes , like those spoken of in Job : this is a sad signe , that you have no interest in God at all .

3. If thou art not obstinately ignorant , like those spoken of in Psal. 82. 5. They know not , neither wil they understand When men are ignorant , and will be ignorant , this is an evidence that they have no interest in God ; in 2 Pet. 3. 5. sayes the Apostle , these things they are willingly ignorant of ; now if your ignorance bee accompanyed with these three circumstances , that you are conceitedly , and contentedly , and obstinately ignorant , if it be so , the Lord be mercifull to you ; for these are apparent demonstrations , that you have yet no interest and propriety in God , as your God . But though you have abundance of ignorance in you , yet if you bewail your ignorance , and labour and desire after more knowledge , if you follow on to know the Lord , and are not obstinately ignorant , but would doe more if you knew more , if it be thus with you , thy ignorance doth not evidence , that thou hast no interest in God .

2. Another Character of a man that is without an interest in God , is this , hee is such a one that lives in the world without making the Word of God to bee his rule . Joh. 8. 47. He that is of God , heareth Ioh. 8. 47. Gods Word ; you therefore hear him not , because you are not of God : those that will not make the Word of God to be their rule , and conform their practises in obedience thereunto , Christ sayes the reason of it is because they are not of God : and so in 1 Joh. 1 Ioh. 4. 6. 4. 6. Hee that knoweth God , heareth us , and hee that is not of God , heareth not us ; and therefore you that walk after the vaine imaginations of your own hearts , that are swayed and ruled by your lusts , and will not make Gods Word a bridle to curb , and restrain your lusts and corruptions , but you will doe what you list , let God command what he will : all these are manifest arguments , that you are not of God .

3. That man is without an interest in God , that lives in the world without making the wayes of God to be his pleasure : as in Joh. 3. 8. 10. In this the children of God are manifest and the children of the Devill , whosoever doth not righteousnesse is not of God : righteousness is not to be taken here only for justice or civil righteousness , but for the whole bulk of godliness & the body of christianity : he that doth not righteousnesse , is not of God : this not doing of righteousnesse is answerable to the committing of sin , in 1 Joh. 3. 8. the text sayes , Hee that committeth sin is of the Devill , now this is not to be taken simply , that he that falls into sin is of the Devill , but he that commits sin , ( that is ) with complacency and delight , and without any compulsion , such a man is of the Devill . And so likewise he that cloth not doe righteousnesse , is not of God , that is , he that doth not act and doe it with delight , and alacrity , and complacency , such a one is not of God : so in Joh. 3. 11. sayes the Apostle , ( Beloved ) follow not that which is evill , but that which is good : he that doth good , he is of God ; but he that doth evill , hath not seen God ; ( that is ) he that doth evill with delight and satisfaction , and he that doth not take delight in the wayes of God , and perform holy duties with chearfulnesse and complacency , such a man is not of God ; and therefore you that take more delight in the committing of sin , then you doe in the performance of holy duties , you are but in a bad condition .

4. Another Character is this , that man is without God , that lives in the World without making the glory of God to bee his aim : it is very observable , that when the Jews did accuse Christ , saying , hee was a Samaritan , and bad a Devill , but did not come from God ; he did convince them , that this was a slander cast upon him , because he fought not his own honour but the glory of God , Joh. 8. 49. 50. Jesus answered , I have Ioh. 8. 49. 50. not a Devill , but I honour my Father , and ye doe dishonour him , and I seek not my own glory , there is one that seeketh and judgeth .

5. That man is without an interest in God , that lives in the World without making the day of God his delight , hee that takes no delight in sanctifying of the Lords day , but rather takes delight in prophaning it , that man is without God in the World , as in Joh. 9. 26. It was the speech of the Pharisees to Christ , say they , This man is not of God , because he keepeth not the Sabbath-day : this had been a very good argument , had it been rightly applyed , the argument had been very strong , if the application had been good , if Christ had not indeed kept the Sabbath , but they were greatly mistaken , for Christ did keep the Sabbath . Why now ( beloved ) these Pharisees , were they now alive , and should see you Christians prophaning the Sabbath day , spending and trifling it away in sports and pleasures , in swearing and drunkennesse , and dishonouring the name of God ; never imploying one hour of it in prayer , reading , or hearing , or any holy and religious exercise , they would presently conclude that you are not of God , because you doe not keep the Sabbath day .

6. That man is without God , that lives without making the people of God to be the object of his love ; as you may see in 1 Joh. 3. 10. He that doth not righteousnesse is 1 Joh. 3. 10. not of God neither he that loveth not his brother , and so in 1 Joh. 4. 20. If any man say , I love God and hateth his brother , he is a lyer , for hee that loveth not his brother whom be hath seen , how can he love God whom he hath not seen ? He that does not love his brother , the children and people of God , he cannot love God . You that carry in your hearts a secret malice and spleen against those that are godly , and more holy and religious then your selves : you that doe tiger-like , hate the very pictures of godly men , you that hate the people of God , and the Ministers of the Gospell , because they are so , that hate godlinesse as godlinesse , these are evident arguments that the love of God is not in you .

7. That man is without God , that lives in the World without making sinne to bee the object of his hatred , that man hath not God , that hates not sin ; though that man may have God , that hath sin , yet that man cannot have an interest in God , that doth not hate sin . And thus I have run over briefly these seven heads , whereby you may know whether you are the men that can lay a true claim to God as your God , yea , or no : if you are men that have a true knowledge of God , and make his Word your rule , and his way your pleasure , and his day your delight , and his glory your aime , and good men the object of your love , and sin the object of your hatred ; if these things be in you , you may know undoubtedly , that you have an interest in God .

We come now to the application , which Use may serve for unspeakable comfort to all you that are the people of God , that can lay a well grounded and Scripture claim to God as your God .

1. If you have God , you have all things ; and let me tell you , you that have God for your God , you may outvie all the Kings , and Princes , and Potentates in the World . Other men may say , they have wealth , and you have none ; they have riches , and honours , and pleasures , and you have none : but you may goe further , and out-vye them all , for you can say , you have an interest in God , and they have none . Wicked men cannot lay claim to God as theirs ; and therefore when they speak of God , they speak of him as a God to others , and not to them , as in Gen. 31. 29. when Laban spake to Jacob , ( sayes he ) The God of your Fathers : and so Pharaoh in Exod. 8. 25. 28. ( sayes he ) Go sacrifice to your God in the land : and from hence Divines doe observe , that the Scriptures doe not suffer wicked men to name God , as in a way of propriety to them , as their God : but now those that are righteous and holy , that have indeed an interest in God , God is not ashamed to be called their God . You that have an interest in God though Heb. 11. 16. you are a poor despicable people , yet be not afraid to own God as your God , for the Lord is not ashamed , that you should call him your God ; God is not ashamed of us whose dwellings are in the dust , he will own us : and therefore let this encourage you to goe to God as your God , and apply him as your God , and trust in him as your God , and pray to him and call upon him as your God , for he is not ashamed of you . And here that I may speak a little further to this particular , I would exhort you to two things .

1. To prove your interest in God : and , 2. To improve it .

1. Labour to prove your interest in God : examine and try whether or no , upon conscientious grounds and Scripture evidences , your hearts can be satisfied , that you are a people in Covenant with God : rest not , and trust not upon It may bees , but labour to prove it to your own souls , that God is your God ; & that I may Three discoveries of our interest in God . a little help and further you in this examination , I shall here lay you down three discoveries whereby you may know , & prove unquestionably that God is your God .

1. If thou art such a one that doest labour to keep thy inward man from secret defilement by sin , as well as thy outward man , from grosser and greater enormities , as in 2 Cor. 6. 18. and in the first verse of 2 Cor. 6. 18. the next chapter ; I will be your God and Father , and you shall be my sons and daughters , saith the Lord God Almighty : Having therefore these promises dearly beloved ( sayes the Apostle ) let us cleanse our selves from all filthinesse , both of flesh and spirit : and therefore if you have a care to abstain from all secret sins , whereby the inward man is defiled , it is a signe that you have a reall interest in God ; because God will be our God , and will own and accept of us to be his people ; we must not onely wash our legs and our outward man , but our inward parts too , and if we do thus , we may be confidently assured that we are a sacrifice well pleasing , and acceptable unto God through Jesus Christ : but now you that make conscience of your wayes , so far only , as that men may not say black to your eye , if you doe not labour to keep your inward man from defilements as well as your outward man , you have no interest in God at all .

2. Another evidence of your interest in God is this ; if you have an earnest and unwearied labour and endeavour in your spirits to come to the nearest resemblance and conformity to Jesus Christ , as possibly you can . Doe you labour to be holy as hee was holy ? and humble , and meeke , and lowly as hee was ? in 2 Cor. 7. 1. sayes the Apostle there ( dearly beloved ) let us cleanse our selves from all filthinesse both of flesh and spirit , perfecting holinesse in the fear of God . Doe you labour still to resemble God in holinesse ? thy relation and interest in God will make thee labour to be like unto God , and to be still perfecting holinesse though you cannot be perfect in holinesse , If you have an interest in God , you will labour more and more to be holy as he is holy , and to come to the nearest resemblance to him that may be .

3. Another discovery of your interest in God , is this , if God hath engraven upon thy soul those saving effects and blessings which he doth bestow upon all those that have an interest in him ; God hath promised that he will be their God , and they shall be his people : that he will give them a new heart taking away the heart of stone , and giving them a heart of flesh ; and that he will sanctifie and renew their natures , and write his Law in their inward parts , and work in their hearts a sutable disposition to his Law , and put his fear into their hearts that they shall never depart from him : These are the blessings of the Covenant of Grace . Now you that can give abundant and evident testimonies in your own souls , that you have found God cleansing and purifying your hearts , and sanctifying and renewing your natures , and writing his Law in your inward parts , and putting his fear into your hearts , that you doe never depart from him ; if you finde these things in you , they are undoubted evidences , that you have an interest in God .

2. As I would have you prove your interest in God , so I would exhort you to improve your interest in God too . Many of you do let God lye by you , ( as I may so say ) and never make use of him for your spirituall comfort and support , and never goe to him for help , and succour , and relief in times of danger , you doe not improve your interest in God .

Object . But here it may be you would ask mee how you should improve your interest in God .

Answ. 1 I answer , 1. Improve it thus , in making your interest in God , a great incentment and provocation to thee , to obey God ; thus David did in Psal. 143. 10. Teach me to doe thy will , ( sayes he ) for thou art the Lord my God : here David did well improve his interest in God , so in Psal. 119. 115. Depart from me ye evill doers , ( sayes he ) for I will keep the commandements of my God . We should make our interest in God , an ingagement upon our souls , to keep the commands of God .

2. Then you doe rightly improve your interest in God , when this doth stir you up , to aggravate all the sins you have committed against God , when your interest in God doth make you see , how exceeding sinfull sin is , and how greatly you have provoked the Lord your God by your sins : as in Jer. 3. 25. We have sinned against the Lord our God , we and our Fathers from our Ier. 3 25. youth even to this day , and have not obeyed the voice of the Lord our God : here the children of Israel aggravate their sins against God as their God . And so Daniel he makes his interest in God , a motive to stir him up to aggravate sin against God , in Dan. 9. 5. sayes Dan. 9 5. he there , We have sinned , and have committed iniquity , and done wickedly , and have rebelled even by departing from thy precepts , and from thy judgements , and then in vers. 7. Oh Lord , ( sayes he ) righteousnesse belongeth unto thee , but unto us confusion of face as at this day : so again in vers. 8. Oh Lord to us belongeth confusion of face , to our Kings , and to our Princes , and to our Fathers , because we have sinned against thee : but to the Lord our God belongeth mercy and forgivenesse , though wee have rebelled against him : and so hee goes on all along , aggravating their sins against God : no lesse then ten times he mentions their interest in God , and ten times he aggravates their sinnes against God . It is the consideration of our interest in God , that does stir us up to aggravate our sins against God , when we doe consider that we have sinned against our God , against our gracious and mercifull Father , who hath loved us , and given us everlasting consolation and good hope through grace ; who is infinite in goodness , and abundant in mercy and truth ; Such considerations as these will exceedingly provoke us to aggravate our sins against him .

3. Improve your interest in God by making it a prop and pillar of marble to bear up , and support your hearts under all the miseries , and afflictions , and troubles you meet withall here in the World : thus David incouraged himself in the Lord his God , in Psal. 3. 7. I am thine ( sayes hee ) Lord save me : then you make a right improvement of your interest in God , when you go to him , and trust , and rely , and depend upon him in all times of danger and distresse , for you have an interest in that God that is both able and willing to relieve and succour you , a God that hath helped you , and doth help you , and will never leave you , nor forsake you , and therefore be incouraged to cast your care upon him .

FINIS .