to call for life that he should sell all forsake all and follow him that is the life of a man the soule and heart of a man must be put forth he was sad at that saying So Laodicea was content to do any thing the spirit of God layeth nothing to her charge he chargeth her with no particular sin but lukewarmnesse onely she would do any thing but to be fervent and zealous in it to lay out her strength for God that she would not do so that we had need to take heed of deadness of all other sins it is a deep sin and is the harder to be gotten out and the harder it is to be gotten out the more paines is to be taken Fourthly other sins may be but acts as a man may be drunk but he may not have the habit of drunkenness as Noah was drunk but he was not a drunkard we see David committed adultery but he had not the habit of adultery but deadness is an habit Eph. 2. 1. Now when a man leaves sin in a dead manner he leaves it but his affections are not crucified to it he doth good duties but he is dead to them this man comes neer to the estate of sin now an estate of sin is worse then any particular act of sin Fifthly Other sins are the first death of the soul we are all under trespasses and sins Rom. 5. Death passed upon all men for that all have sinned We are all by nature the children of wrath we were all once dead but now if after we are Christians we grow dead again we grow twice dead of all sins we should take heed of deadnesse for that causeth the second death not the second death of damnation but of being dead after a man hath been quickned as Saint Jude speaks ver 12. twice dead so we are twice dead Now other sins do make a man but once dead but after the Gospel hath come among us and hath stirred up our hearts and quickned us in some measure if we grow remiss and dead and cold again we are twice dead or at least grow and tend that way and so our estate is more dangerous therefore how should we take heed of this Lastly Other sins though God threatens hell and damnation against them yet more specially against deadness did you ever hear of a more special threatning then that 2 Thess 2. 10 11 12. when men doe not receive the truth in the love of it He doth not say When they do not receive it but When they do not receive it with affection with all their hearts You may see there how terribly God threatens when we do not receive the truth in the love of it we do not love Gods Word we do not love prayer and his ordinances we do not love the communion of Saints we do not love obedience to Gods truth this is a most woful thing though we doe receive it yet if we do not receive it in the love of it see there what he saith For this cause God shall send them strong delusâ—ns that they should believe a lye that they might all be damned c. So when Ephesus left her first love God threatned to remove the candlestick Rev. 2. 4 5. When Laodicea was grown cold and careless and of a middle temper Gods threatens to spue her out of his mouth Rev. 3. 16. When Eli was grown cold and remiss and wanted zeal and life to stand for him see how terribly God threatens him I will doe a thing that whosoever heares it both his eares shall tingle 1 Sam. 3. 11. Nay saith he I will judge his house for ever for this thing v. 13. What remains then but that we should with all our might and all care and diligence even set to both our shoulders for the casting off this sin of deadness that if it be possible we may come to be quickned and serve God as we ought to do and follow his heavenly Kingdome with eagerness that none of these things we have spoken may befall us Consider first we have life and why may not God have it He hath breathed into our souls the breath of life in him we live move and have our being he hath given unto us all life and breath and if we have life why may not God have it if he hath given us affections why should they not be given to him again if he hath given us thoughts why should we not bestow them upon him if he hath given us dispositions and inclinations why should they not be set upon him The Rivers that come from the sea return to the sea again It is said of the Macedonians that they did yield themselves to the Lord 2 Cor. 8. 5. So we should yield our selves to the Lord if God did ask any thing that were not in us it were another matter if we had no thoughts and affections if we had no heart and inclinations then no wonder though we did not give him them but when we have them why should not he have them all things are of him therefore let all things be to him shall our lusts have our thoughts and not God shall the world carry away our minds and not God that is against reason Secondly Consider that all the world is alive in their own courses let Christians be alive in theirs as the Prophet speaks Micah 4. 5. Every man walks in the name of his god let us walk in the name of our God So I say every man follows his god those that have their belly for their god all their minde and affections run that way those that have their pleasure for their god and their profit for their god how eager are they after these things as one saith the world is like the Ant poor little creatures they goe carrying of straws after their manner and are so busie so it is with the world what a deal of drudging up and down and going this way and that way is there in the world one for one thing another for another one for his Mammon another for the lusts of his flesh and the pride of life men are busy and stirring every one is setting forward why should not we be as forward in our way if we be Christians and the servants of God why should not we bestir our selves for him the Devil himselfe is a spirit and is working and busie as himself saith Job 2. 2. Then let us walk up and down and bestir our selves this way and that way and every way for God and be as active and agile for him let us consider how the poor prisoners in Ludgate beg for a token what eagerness they use that though a man had no minde yet their importunity will make him give them something and shall not we beg earnestly of God to pardon our sins and quicken us and humble us for our deadness and for the time to come to make us earnest for the Kingdom to come if men be so earnest
sin therefore though when we resist occasions and temptations of sin we are able to abstain and contain our selves yet because we are not perfectly weaned if we give way to occasions we lose all when we will rashly venture upon the occasions of evil we lose our strength therefore saith David Psal 101. 3. I will set no evil thing before mine eyes as he would not do it so he would not have it in his sight every man is privy to himself and may know what thoughts what desires what appearances what customs what speeches are occasions of evil to him he might know what doth occasion him to sin may be he had not committed sin but for this or that now when a man shall give way to these occasions and not stand upon his guard this loseth all a mans strength as Saul he was privy to himself how testy and furious he was and if he had any instrument of fury in his hand he had no power over himself yet he would ever be with his javelin in his hand when he was in the field or in the house still he had his javelin in his hand now you may see what mischief he exposed himself unto he flung it twice at David and a third time at his own son Jonathan if he had been careful not to have given way to the occasions of sin knowing how weak he was and that he had not command over himself he might have escaped this a man that is furious had not need alwayes to have a sword about him a man had need shun all the occasions of evil Joseph was a strong man how can I do this wickedness c. all the temptations of his Mistriss could not allure him what was the cause of this he would not hearken to his Mistris nor be with her Gen. 39. What made Achan to be so weak he must needs take the Babylonish garment and the wedge of gold he gave way to the occasion I looked upon it saith he he being privy to his own covetous heart should have been shy of giving any occasion to the flesh but he giving way to the Josh 7. 21. occasion was weak and not able to stand Fourthly We should never go up and down without a constant continual purpose to please God when we first rise in the morning we should think with our selves well I purpose to take heed of sin this day so when I am at dinner I will take heed that I let not the remembrance of God go out of my mind I will have fresh thoughts of him while I am at board as it is said of Daniel he purposed not to defile himself with the Kings meat So when we go into the fields we should think with our selves I purpose God Dan. 1. 8. willing to beware that I may not come home with a guilty conscience do things that may be to my shame and wounding another day when we are to come among wicked people we should resolve before we come I will let fall nothing to dishonour God thus if we would go armed up and down we should go strongly if we would make serious resolutions to cleave to God and not to do evil this would strengthen us now when temptations meet us unresolved we are not able to put them off Fifthly We should frequent the Ordinances of God First We should be careful of hearing the word of God in a godly manner Strength and beauty are in his Sanctuary Psal 96. 6. there is strength to be had in Gods house in Gods courts his Word and Ordinances are the food of the soul that as bread strengthens a mans body so this spiritual bread of life strengthens a mans soul So again For prayer to go to God in prayer that would strengthen us Prov. 18. 10. So the Sacraments they are a means to strengthen us to go to the Lords Table with hunger and thirst and serious consideration of our own unworthiness and of our need and with true faith unto it the Lords Supper is a means to strengthen as it is noted in the primitive Church Acts 2. 42. so again for meditations if we would meditate of the things we hear of Gods word and his blessings and judgement and warning we have from day to day if we would digest these things and chew them from day to day they would yield a great deal of nourishment unto us as David saith Blessed is the man whose meditations are in Gods Law he shall be like a tree planted by the rivers side and his leafe shall not wither Psal 1. 2 3. that man shall flourish like a green bay tree So for holy conference that is a great means to strengthen all good things as those good people when the times were bad mark how they strengthned themselves that they might not be infected with evil they that feared the Lord spake often one to another Mal. 3. 16. Sixthly We should put forth our selves to the utmost in good duties it is our lazinesse and idleness that we are not more able to do good and that we are so frail and infirm to do any thing that is of God if we would take pains and put forth our selves we should be strong and indeed what is strength but taking of pains when a man puts forth himself as Eccles 10. 10. that is a man must take the more pains the more pains a man takes the more strength he puts forth there is no creature that God hath made besides man but doth act to its utmost strength the fire burns as much as ever it can and the light shines as much as ever it can and the stone goes down as low as ever it can every creature works as far as it can but now man he can limit his strength because he hath reason and will and according as he sees a thing more or less necessary according as he sees it easier or harder to be attained accordingly he lessens or puts forth his strength and it is great reason that God should give man power to limit his strength for he is to deal with the creature as well as with the Creator and if he should love and seek the creature as much as ever he can this were Idolatry therefore the Lord hath given a man power to limit his strength not to let out all his love or fear upon any thing here below but yet God doth not give a man that power to limit his strength and the exercise of it towards his Maker but he should let out all towards God as David saith let all that is within wee praise the Lord he opens his floodgates wide and le ts out all towards Psal 103. God Seventhly Consider that all received strength is worth nothing unlesse God give us new supply wherefore are true Christians weak at any time but because they think thus I had true grace in the morning and an hour ago I had the fear of God and the hatred of sin and
thrusts himselfe forward to doe them he longed for Gods commandements he longed for the spirit of grace to assist him and quicken his heart Now a naughty heart is not good in all cases nay there are but a few cases wherein he is good at all Again Take an upright man in the lowest ebb he doth question his sincerity and he cannot quiet himselfe because he thinks he hath it not but this is certain a man that hath most sincerity doth most suspect the want of it that man is most eager and most questions himselfe as David was not he an upright man yet no man did suspect himselfe more Psalm 119. 80. as who should say Lord I am afraid I shall be ashamed in the end I am afraid my heart is not sound towards thee and directly sometimes I am horribly afraid I shall be confounded in the end Now good Lord let me be sound in thy statutes that I may not be confounded So it was with Christs Disciples when he said one of them should betray him though eleven of his Disciples were privy to themselves that they had not the least thought to betray him yet eleven of the Disciples did suspect themselves I may be the man that he means though they were privy to themselves for the present they had no such thought nay it was against the love and principles they had in them they did love him and fear him and believe in him to be the Saviour of the world and they durst not doe it yet they suspected themselves Master is it I As who should say I have a base corrupt heart and it may be I for all the goodnesse that is in â—e and the love I bear to thee they were all more unquiet then Judas that was the man indeed when all questioned it he would question it also for company Seventhly an upright man is universal in regard of relations Consider him with good people and the Saints of God O how he loves them he honours them that fear the Lord Psal 15. 4. Though they â—e never so poor and vile yet he honours them that fear the Lord as Elisha saith he would not have spoken but onely for Jehosaphat so an upright man he honours the Saints of God All my delight is in the Saints saith David Psal 16. Psal 119. 63. Nay an upright man is faithful with the Saints as it is said of good Judah she was faithful with the Saints Hos 11. 12. So an upright man is faithful with the Saints his heart closeth with them they are his bosome friends and the beloved of his soule But one that is not sound though he take himself to be a Christian and one of Gods servants yeâ— he cares not for the people of God may be he cares for those that seem to be religious but if a man he religious indeed he cares not for him he is too nice and precise for him and he is false to the Saints and will shew â—hem some slippery trick in the end Now again Consider an upright man with the wicked he carries himselfe uprightly towards them he will not be acquainted with them nor all one with them lest he should countenance their wicked wayes as the Psalmist speaks He despiseth them that are wicked Psal 15. 4. Let a vile man be never so brave and excellent and noble and high in preferment yet if he be a wicked man in the eyes of a godly man he is despised I doe not mean for his person he gives him the honour due to his place as he ought to doe a childe to his Father a servant to his Master c. as Paul Acts 22. 1. Though they persecuted him he gave them their due but he abhors their courses and practises as Solomon saith A wicked man is an abomination to the just Now an unsound heart though he joyn himselfe to the people of God yet he cannot close with the Saints of God but abhors them and counts them vile Again Consider an upright man with his friends he is true to them especially to their souls Consider him with his enemies he doth not yield them railing for railing he dares not hate them that hate him but blesseth them that curse him and prayes for them that despitefully use him Consider him in his Family he sets himselfe to walk uprightly in the midst of his house if he be a Master he labours to be a servant to Christ and if he be a servant he labours to be the Lords Freeman and to be a profitable servant to his Master if he hath Superiours he gives them the reverence due unto them and if he deal with inferiours he makes himselfe equall with those of low degree Thus an upright man is good in all relations Lastly An upright man is good in all the manners and circumstances of his actions he is careful to doe not onely for matter what God commands him but for the manner as God commands him though he doth what God commands yet if he dotâ—â—ot find the love of God setting him a work he is not contented he must 〈◊〉 in a right manner constantly duely faithfully and to a right end to the glory of God he is not content to pray and hear but he must pray and hear in a right manner or else he is not content Now if thou hast these signs and tokens of an upright heart blessed be God thou mayst take all the comforts spoken of before concerning an upright heart and mayst take all the promises of God to thy self that are made to an upright heart may be men may call thee hypocrite and say all manner of evil of thee but either they are such as doe not know thee or if they doe they are some vile wretches they have not the fear of God before their eyes may be the Devil will accuse thee and cast in all accusations against thee before God but what of all that God himselfe said Job was an upright man and yet the Devil accused him for an hypocrite therefore care not for the Devils accusations may be thine own conscience may accuse thee but if thou labour to humble thy self for thy failings and stir up the gift of God that is in thee if thou unfeignedly desire and endeavour to please God and serve him no matter though thy conscience accuse thee 1 Cor. 4. 3. Paul saith I cannot be my own Judge but God shall judge me 'T is true conscience is a judge but it is subordinate and must be guided and ruled by the Word of God as the clock is the judge of the day but it must be ruled by the Sun Davids conscience was his judge I have cleansed my hands in vain but the clock lyed so thy conscience may lye and accuse thee falsly and speak things against thee that are not so but if thy conscience hath things against thee indeed and in truth that thou art guilty of such and such sins and failings yet it doth not follow but
have shrewd things against them that they can hardly tell how to answer Now what a comfort is this to them though their consciences be unquiet many times to think that God will search them out they shall not be judged by their consciences altogether but the Lord shall judge them As Paul did not onely set down a comfort against the censures of the Corinths but against his own conscience I am not my own Judge Many times conscience may be abused and cry out there is nothing good nothing sounds no true good in my soul Now a man should say I must not judge my selfe but the Lord must judge me and search me out so that this is a great comfort to the people of God that God will search every man Thirdly This may stir us up to be able to stand out Gods search when he shall come and search First That we may be able to stand when offences come When offences come the Lord searcheth whether people love themselves or love his commandements and love his servants there be such horrible offences sometimes that if he doe not love God indeed he will stumble the commandements of God and his pure worship and service may be so derided and oppâ—ed a man may be offended at it that professed it before if he love it not indeed therefore Matth. 18. 10. our Saviour saith Woe to the World because of offences As if he had said when offences shall come they shall discover thousands in the world to be naught woe to the world when they come for these be searching things therefore let us labour when offences come that we may not be offended as Christ saith Matth. 11 5. blâ—ssed is the man that is not offended in me That man is a blessed man that when all offâ—nces arise nothing can make him offended at Jesus Christ This doth plaâ—nly shew that a man hath the grace of God in him when nothing can offend him not the means of Christ in the world in his members not the crosse that doth accompany Religion not the multitudes of evil men not persecutions revilings nick-names poverty and disgrace nothing in the world can offend him but he will love God and feare him and keep close to his commandements this is a sign we shall stand when God searcheth us Again Let us be able to stand out against affâ—ictions and persecutions these search men as it is said of Josepâ— when he was laid in prison because he would not yield to his Mistris the Text saith The word of the Lord tryed him Psal â—05 If he had not been sincere when he saw how the times went he would have been afraid and yielded to the temptation but the Word of the Lord tryed him and he was found to be sincere and godly indeed So when God afflicted Job Job 10. he saith Thou search â— for â—y sins When God afflicts us or persecutes us or suffers any evil to fall upon us then he searcheth us and then if we be hypocâ—ites and have onely a forme of godlinesse and are not sound at the botâ—ome then God will finde it out it will appear when crosses and afflictions come it will lay a man open therefore let us be able to stand in afflictions to be dead to the world and worldly things to be able to deny our lives and livings and forgoe all the world rather then any of Gods commandements that when we come to be tryed we may be found to have faith more precious then gold Thirdly Labour to stand in time of difficult commandements sometimes God calls a man to difficult commandements that he cannot doe except he cut off his right hand and pull out his right eye except he will lose his life except he will be driven up and down like a vagrant Traitor and cast into prison sometimes may be God puts a man upon commandements that he must lose all that he hath if he doth them Now know God comes to search whether we love him best whether we will rather obey him or the world whether we love profits or credit or any thing more then him So when the young man in the Goâ—pel made as if he were well-minded to enter into eternal life he was an observer of the commandements of God Now when Christ would search him he doth it with a difficult commandement the man was rich and he bids him goe and sell and give it to the poore this was a very difficult commandement and this discovered him to be a very wretch he was not â—ble to doe it â—nâ— hâ— wâ—nt awâ—â—â—orâ—owful this commandement could not â—nk â—own â—nto hâ—s heâ—rt It is so many â—imes the Lord puts a man upon difficult â—â—mmâ—â—dements such commonâ—ements thâ—t if he doe them the world will think him mâ—d such commanâ—ements thâ—t if he doe them he must part with his living and all that he hath Now if we be not able to doe this we shall be discovered not to be â—ood Lastly Let us be able to stand out against judgement for then God searcheth people most of all there may be something left after all the other searchings a man hath stood out persecutions and yet hath turned Apostate but when the panâ—s of death and the day of Judgment comes nothing shall be hid then therefore let us labour to stand then when the King of terrours shall appeare before us nay when the Judge of quick and dead â—hall stand before us The last Use is for exhortation Will God search us out then we should search our selves what our works are whether good or evil as the Apostle saith 2 Cor. 13. 5. Exâ—mine your selves whether you be in the faith First Consider we can never repent of what is amisse in our selves or in our works except we search our selves Let us search our selves and turne unto the Lord Lam. 1. 43. If there be hypocrisie or hollow-heartednesse in us if we doe not search it out we cannot bewaile it and shake it off Secondly Consider it is a character and mark of the childe of God that he doth desire and is one that doth search himselfe nay he doth not onely use all the meanes he can to doe it but he doth cry and groan to God to help him as David saith Psalm 139 23. Search me O Lord c. As who should say Lord help me to search my heart I have looked into it and turned it â—opsy turâ—y and I cannot finde but I am upright but I feare mâ— selfe still O help me if there be any way of wickednesse in me shew it me A childe of God is one that doâ—h indeed deâ—â—re to know himself and to know the worst of himself Thirdly Consider if we doe not search our selves it will bâ— the worse for us for God will search us and if we doe search our selves we shall scape well when he comes to search us but if we neglect â—â—is duty what saith Jâ—b Chap. 13 10. So I may say Is it good that God
perfect works as any man yet he confesseth he was not perfect Phil. 3. 12. so likewise here we know but in part 1 Cor. 13. 10. perfection is not yet come in the world to come it may come Heb 12. there we read of the spirits of just and perfect men then men are made perfect but they are not perfect in this life I answer 't is true therefore there is a double perfection First A perfection Answer of degrees to be perfectly perfect and so no man can be perfect by any perfection inherent indeed the Covenant of works requires this perfection but the Covenant of grace doth not indeed when we come to glory there shall be this perfection but not in this life in this life the Lord only subdues our sins but casts them not into the bottom of the Sea til the life to come therefore this perfection cannot be looked for upon earth Therefore secondly There is another perfection and that is a perfection by way of sincerity and uprightnesse Job 1. 1. Job was a perfect and upright man Now this perfection differs from the other five wayes the perfection God requires in the Gospel from that in the Law First The Law stands upon performances as well as the will and desire The difference between Legal and Evangelical Perfection and a man is not perfect unlesse he perform all as well as desire to doe it But now the perfection of the Gospel is without these performances indeed that man labours for as many performances as he can but it may be onely by desires Rom. 7. 18. Paul was perfect by Evangelical Perfection he was upright before God yet he could not reach performances no he had a will to be good he did unfeignedly desire to be godly and serve God in every thing unfeignedly endeavouring after godly courses yet could not attain to that which he did desire So it was with Nehemiah and all the good people of God Nehem. 1. 11. O Lord I beseech thee lot thine ear be attenâ—ive tâ— the prayers of thy servants who desire to fear thy name He could hardly say that he did perform it but he did desire it he could hardly say he did love and obey God and doe his will but this he would say he did desire to doe it and unfeignedly desire it as Solomon saith Prov. 21. 21. He that followeth after righteousnesse and mercy findeth life He doth not say he that reacheth in he cannot reach it may be but he that followeth after it shall have life it is a sign that he hath the life of justification and that he shall have the life of glory Secondly The perfection of the Law it stands upon quantities as well as upon qualities truth it is not satisfied though a man be never so truly holy and religious unless man hath quantities and is so much holy But now the perfection of the Gospel indeed it will have as much quantity as a man can but yet it will stand with truth though a man hath not that quantity of humiliation and self-denial and power against sin yet if he have it in truth he is Evangelically perfect in some measure he is sincere and upright before God as Solomon saith of his Father 1 Kings 13. 6. M. Father had great mercy according as he walked before thee in truth He doth not say he walked before thee in legal perfection he was perfectly righteous but he was truly righteous he was humble in truth and godly in truth and zealous in truth he had none of all these things to the utmost yet he walked before thee in truth So Josh 24. 14. Fear the Lord and serve him in sincerity and truth He doth not say serve him as if you should doe every thing he commands but doe it in truth and sincerity Now sincerity is when there is no commandement but a man sets himselfe to doe it there is no sin but he labours to avoid it and there is no right manner but he sets himself to doe it in the right manner to his power this is the perfection of the Gospel Thirdly The perfection of the Law stands upon full measure whether a man have power or no that is nothing to the purpose the law will have all holiness and righteousness whether a man hath power or no But now the perfection of the Gospel by way of sincerity it looks at what measure God hath given and bestowed and no more but what God hath given and enabled a man to doe as you may see the Lord doth not require the gain of ten talents when he gave but five nor the gain of five when he gave but two the widows two mites were accepted and taken for a good and sincere gift because she gave all that she had Luke 21. 4. as the Apostle speaks 2 Cor. 8. 12. If there be first a willing minde it is accepted according to that a man hath and not according to that a man hath not The law will have perfection whether a man hath power or no or else it will damn a man but in the Gospel a man may say as Peter to the lame man Silver and gold have I none but such as I have that give I thee Lord such a memory and such parts and gifts have I not but such as I have that give I thee according to that measure of knowledge I have according to that grace I have I will give it thee If a man can say thus he is accepted not according to that he hath not but according to that he hath as it was in the law of Moses Levit. 5. 6 7. Atrespasse-â—ffering should be a lamb or a kid but if a man were not able to give that then two turtle doves or two young pigeons if he be not able to give that let him give two or three handfuls of fine flowre Levit. 5. 11. So Levit. 14. 20. Let him give according at he can get he shall be accepted according to that This is the perfection of the Gospel according to the help and assistance God gives a man and according to the means God affordâ— a man it shall be accepted Fourthly The perfection of the law admits of no failings if a man fails no matter though it be out of infirmity the law condemns him the law requires perfection without failings but the perfection of the Gospel by way of sincerity admits of failings as the best gold hath his allowances so it is with a true Christian he may be sincere and upright though he hath a thousand failings as it is said of David 1 Kings 15. 5. He did that which was right in the eyes of the Lord in all things but onely in the moâ—ter of Uriah That indeed would not stand with sincerity his sincerity was quite in a swoâ—m then that could not stand with sincerity if he had gone on to sin in that fashion he could not have been sincere but in all other things he did that which
and God would not hear them marke what 〈…〉 h saith I am thy servant Lord heare me 1 King 18. 36. as who should say here be people praying they pray they know not what and to they know not whom they are none of thine but I am thy servant hâ—are me Lord he comes and acts a better part and he will be heard before he goes and 〈◊〉 accâ—ptance before he departs when a man can say Lord I am thy servant 〈◊〉 one whom thou hast redeemed and effectually called heare me Lord this man prayes indeed he prayes to some purpose Sixthly Thou canst not sweetly go on in the waies of God all the duties of Religion will be a burthen to thy soul and thou wilt be weary of them We cannot go on in the waies of God without this knowledge which would be light and pleasant if thou didst know thy effectual calling of God but now they will be burthensome and thou wilt think the Sabbâ—th comes too often and good duties come too often about they come so fast that thou hast no heart or minde to them for want of that which should sweeten the wayes of God to a man the knowing of God and what he goeth about and the knowing of him he hath to deale withal without this a man can never go on nay it is a wonder that thou hast not broken thy neck before this day that thou hast not turned back to folly and revolted cleane to the wayes of sinne that thou hast not turned back to be a drunkard and profane person againe it is a wonder that thou prayest in thy family that thou hast not given over all holy duties and reassumed the works of the flesh and can off all the courses of a godly life it is a wonderful mercy of God that thoâ— hast not apostatized Take a man that knows he is effectually called it is a wonder to see that man fall I marvel saith Paul that ye are soone removed Gal. 1. 6. A man may wonder what ayleth that man that knows he hath an effectual call of God and falls that man is besides himself he is not his own man certainly if he turne back to folly when he knows God to turne from his Commandements to yeild to the lusts of the flesh and grow carelesse and negligent it is a wonder that such a man should be removed back but he that never knew of any such things he hath no knowledge of Gods goodness towards him it is a wounder that he doth not quite fall off for the knowledge of a mans effectual calling is that which doth preserve a man Jude 1. the Apostle saith Jude a servant of Jesus Christ to them that are preserved in Christ and called when a man hath an effectual call he hath that which should preserve him therefore when a man comes to know it what a sweet thing is this to be preserved of God to be kept and carried through when Gods people know not this they are subject to falls and returning back without the Lords wounderful mercy Seventhly What difference is there between thee and a very wretch as We differ not from wretches witâ—out this knowledge long as thou knowest not that thou art effectually called of God what difference between thee and one that is in darkness and under the power of darkness in thy own sence and feeling when David was but afraid of falling into this passe Psal 28. 1. O Lord saith he be not silent least I be like them that go down into the pit he was afraid of falling into that estate of doubting of Gods love and the assurance of his love and favour least he should be like unto those that go down into the pit so may I say of those that are unsetled in their minds and do not know whether they have any good at all wrought in their hearts what difference do you see between your selves and those that are wicked and abominable you can hardly pitch upon any thing wherein you differ from a wicked man as Throgmorton said brother what will you say if I dye a reprobate so such speeches may come out of thy mouth what will you say if I dye a reprobate as David when he had committed those two foule sins and had blurred his evidences and could not see Gods goodness and mercy towards him he was faine to begin the world again create in me O Lord a cleane heart c. as though he were to begin from the very ground againe as if he had lost all and had nothing in him what a miserable thing is this Eighthly Thou art of all men most miserable if thou knowest not thy effectual We are of all meâ— most misâ—â—aâ—le without it calling for other men though they have no comfort in heaven yet they have comfort in the world but as for thee thou hast neither comfort above nor here below the wicked of the earth they care not for thee because thou little for thee because thou art not right and so thou art as a meteor hanging in the ayre cast out from men and God conscience will not let thee close with God nor close with the wicked not with God because thou doubtest whether thou art his or no not with the wicked because thou art strongly convicted that their courses are damnable now what comfort canst thou have when a man cannot tell whether to go this is the case of a man that knows not whether he be effectually called of God or no. Nay lastly Let me tell thee this if thou be totally uncertaine thou wert We were never effectually called if we totally want it never effectually called of God to this very day but still remainest under the guilt of thy sins and the wrath of God and the curse of the law and the damnation of ungodly men for if a man be called he presently comes to be faithful chosen and faithful Rev. 19. it is faith that makes up the effectual call for this call differs from the other in that this call makes a man come to God by faith so that a man is a believer if he be effectually called now if a man be a believer there is some knowledge in faith Isa 45. 24. Surely shall one say in the Lord have I righteousness and strength saith the text look up and down in all the Scripture there is some surety in every believer that he hath righteousness in God that he hath salvation in his name as the Church saith Isa 53. 15. doubtlesse thou art our Father it is the speech of people that are marvelously troubled with unbelief and doubting yet at last they conclude it doubtlesse thou art our Father they cannot deny it so saith David Psal 23. 6. Surely goodnesse and mercy shall follow me all the dayes of my life 1 Joh. 5. 19. We know that we are of God he doth not only say it is thus but we knows it is thus nay take the doubtfullest man that ever