English Puritan & Reformed

Sermons Volume 4

Thomas Manton (1620-1677) · 988,120 words · 4392 min

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to recommend an obscure Author, or to set off a mean Work, that your Lordship's Name is inscribed to these Sermons. The Author of them, the late Reverend Dr. Thomas Manton, was a Star of the first Magnitude in our Horizon, and his Works praise him in the Gate: and though the ensuing Sermons are far short of that Politeness and Exactness that they would have had, if they had passed his own finishing Hand; yet such as they are, they plainly show their Author. He was a Workman that needed not to be ashamed, rightly dividing the Word of Truth; he was a faithful Labourer in God's Vineyard; and though his Preaching was so constant, yet in all his Sermons may be observed that Solidness of Judgment, Exactness of Method, Fulness of Matter, Strength of Argument, persuasive Elegancy, together with such a serious Vein of Piety running through the whole, as few have come near him, but none have excelled him.

Your Lordship had the Opportunity of an intimate Acquaintance with him, and the Advantage of sitting under his Ministry for many Years, in whose Light you greatly rejoiced, while God continued him with us; and when he was pleased to remove him by Death, the afflictive Sense you had of that great and public, as well as your own private Loss, showed the high Value and Esteem you had of him. But your Respects to him were not buried in his Grave, but have been upon all Occasions ever since shown to his surviving Relations, who desire hereby to make their public Acknowledgments of your Lordship's signal Favors to them. And I beg your Lordship, upon this Occasion, to give me leave to make the like Acknowledgments of that Support, Countenance and Respects I have had from your Lordship for above sixteen Years I have been your Chaplain; since it was by the means of this Author that I had the Honor of being taken into your Lordship's Family.

My Lord, God hath set your Lordship in a very high and honorable Station, in which you have shined as a Light upon a Hill: And as he hath given you great Opportunities, so he hath also given you a large Heart to serve him; and this hath given you a large Room in the Hearts of those that fear God, and hath made your Name to be truly Great and Honorable. How amiable a thing is it to see Greatness and Goodness in Conjunction! But alas, how rare are the Instances of it in this degenerate Age! How few Great Ones are there that countenance despised Religion! But still, when it hath been under the greatest Discouragements, your Lordship hath publicly owned the Ways of God, your House hath been always open to his faithful Ministers, and your Interest hath always been improved for promoting the Interest of the Gospel.

God hath lengthened out your Life to a good old Age; And that he may yet prolong your Life for further Service to his Name and Interest, is the Prayer of all those who know your steady and unshaken Adherence to the Principles you have owned. It hath pleased the wise God to exercise you with various Troubles in your declining Years, in the Death of many of your nearest Relations, especially in the late wide Breach he hath made in your Family by taking away your Religious Lady, whose extraordinary Endownments of Mind, exemplary Piety, and singular Usefulness, made her justly dear to you, and admired by all that knew her. Such a Trial as this would shock an ordinary and common Patience, and Constancy of Mind; yet God, by the Supports of his Grace, hath enabled you to bear it. This amazing Stroak is a loud Call from God to a Recess from this World, now the less desirable, because so dear a part of yourself is removed out of it; and to a Preparation for a better State, to which She is gone, and your Lordship is hastening. How pleasant will the meeting be, when you shall again see each other, and know and love one another in a better manner than in this World you could! when all those Frailties and Infirmities, which give sometimes a little Interruption to the Comfort of the nearest Relations, in this State of Weakness and Mortality, shall be fully done away!

In the mean time that God would strenghthen your Lordship's Faith and Patience, that he would increase and multiply his Blessings Temporal and Spiritual on your Lordship, and all the Branches of your Noble Family; and that he would reward all that Labor of Love that you have shown to his Servants Name and Interest, with an eternal Weight of Glory, is the daily Prayer of,

Right Honorable, Your Lordship's most Obedient and Faithful Servant and Chaplain, WILLIAM TAYLOR.

February 6. 169

THE PREFACE.

Christian Reader,

T IS a singular Instance of the Divine Providence, that he should call home the Laborers to Rest and Reward, while yet their Labors are employed in the Vineyard. The Reverend Dr. Manton now rests from his Labors ; the Comfort and Conscience of his Works follow him, but the Usefulness of them yet abides with us. This Mantle dropped from our Prophet when he was taken up, and we hope the good Spirit will convey by it a double Portion of Grace to us who are left behind.

Let it not affright thee, Reader, to hear a dead Saint speak, a dead Minister preach; for 'tis the same Spirit of Life and Power which once breathed from the Pulpit, that now breaths from the Press; the same Gospel which once dropped from his gracious Lips, flows now from his sanctified Pen.

Although the serious Perusal of these spiritual Discourses, will more effectually commend them to thy Acceptance, than the most elaborate Recommendation of the Prefacer; yet I must not betray the Truth in concealing what the observing Reader will soon discern; Acquired Learning humbly waiting upon Divine Revelation ; great Ministerial Gifts managed by greater Grace; Warm Affections guided by a solid Judgment; Fervent Love to Saints and Sinners, kindled by a burning Zeal for the Interest of a Savior; and a plain Elegancy of Style adapted to the meanest Capacity, yet far above the Contempt of the highest Pretender.

I can sincerely aver, that it's no part of the Design of this Epistle, to conciliate a Reputation to these Writings from the acknowledged Repute of their Reverend Author: Divine Truths need not those vulgar Artifices, they carry their own Credentials in themselves: nor yet to greaten the Author by magnifying his Works. Grace kept him above those Temptations, when laboring at the Footstool; and Glory has advanced him beyond their reach, now triumphing at the Throne. It was then his sufficient Honor to be an Earthen Vessel filled with Heavenly Treasure, that he might fill and enrich others; and he is now engaged, to his greater Satisfaction, in blessing that ever-blessed God, who served his gracious Counsels of him in the honorable, though despised Work of the Ministry.

That which I have in my Eye, is to lead thee into the Admiration of our Lord Jesus Christ, who when he ascended up on high, gave Gifts unto Men, for the perfecting of the Saints, for the Work of the Ministry: To all he has given some, to none has he given all; but wisely divided to every Man severally as he will, 1 Cor. 12.11. Where he has given least, they have a Competency; where he has bestowed most, there is no Redundancy: none shall have cause to boast of his Ten Talents; none reason to murmur that he has but One: but that which we must ever adore and admire, is, that where he has bestowed most liberally Ministerial Abilities, he has also bequeathed sanctifying Grace to keep them humble, to secure them against Pride, and preserve them in a meek Dependance upon himself: That he should give them a due Proportion of Ballast to keep them steady, lest they should overset with bearing too great a Sail: That he should make and keep them lowly in their own Eyes, who are precious in the Eyes of others, and gracious in his. And still further, to admire his Power that has wrought such glorious things by weak Instruments; saved them that believe, by (what the World accounts) the Foolishness of Preaching ; dismantled the strong-holds of Sin and Satan, by the gentle breathing of the Word and Spirit▪ subdued proud, broken and softened hard Hearts, not by Might, not by Power, not by the Secular Sword, but by the soft Whispers of Grace, by melting, bleeding, tender Affections.

I have yet a further Reach in this Address, both upon Preachers, and their Hearers.

1. To the former I would humbly offer, that they would so Preach, so Pray, so Labor, as they that are convinced they are all this while a dying; that are passing every Moment from the Improving of, to the Accounting for their Talents. Dying Ministers preach living Sermons. It deserves our Observation, that God who honored his Servant Ezekiel with abundance of glorious Revelations and Visions, enough to have swelled a Bubble till it broke, to have lifted up a poor Worm above its measure, should yet always use to him that abasing Term, Son of Man ; warning him, and in him all his faithful Ministers, to fulfil their Ministry ; to work while it's called To Day ; that whatever their Hand findeth to do, they should do it with all their Might, because there's no Work, nor Device, nor Knowledge, nor Wisdom in the Grave, whither they are going, Eccles. 9.10. How joyfully will a Minister receive the Summons to his Audit, when a good Conscience shall afford him this Testimony, I have fought a good Fight, I have finished my Course, I have kept the Faith? 2 Tim. 4.7. How edifying would their Preaching be, could they carry these Thoughts with them into the Pulpit; The Eye that now sees me, shall see me no more; The Ear that now hears me, shall in a little while hear me no more : There must be a last Time that I must speak in Christ's Name to this People, and this may be that last Time? O with what fervent Prayer, with what Earnestness of Affection, with what yearning Bowels to perishing Sinners, with what Zeal for their Conversion would they engage in their Master's Service, were their Souls impregnated with lively quick Apprehensions, that the Graves are ready to receive them.

2. Nor would it less affect the Hearers, and awake their Conscience to improve the Labors of their Ministers, could they maintain upon their Hearts a vigorous Sense, that they are dying apace from their faithful Ministers, and they from them; to Repent, Pray, Believe, work out their Salvation, make their Calling and Election sure, at another rate of Diligence than what is usually found amongst them.

Reader, I will engross thee no longer to myself: Be no more my Reader, but the Author's; there thou wilt find much better Entertainment. And yet because I would not lose thy good Company,

First, It must be a ravishing Sight to behold Divine Grace in all its Dimensions; Grace working in the Heart of God towards lost Man; and Grace working in the Heart of renewed Man towards God. Let us therefore fix our Meditations upon Titus II.11, 12, 13, 14. where we shall meet with, (1.) The whole Duty of Man, viz. The Grace of God teaching us, that denying Ungodliness and worldly Lusts, we should live soberly, righteously and godly in this present World. A Word suitable, seasonable to our present Day, wherein the Vigor of Religion runs out into Leaves; when empty Notions, too high for this World, and too low for the next, have eaten out the Life and Power of Practical Godliness; when we dispute and quarrel ourselves out of our Charity each to other, and our Obediential Love to our God; when the Name of Grace is abused to Gracelesness, and Professors can believe anything, and practice nothing. But Grace would teach us other Lessons: as first, to live soberly, and temperately to ourselves; not p • rverting the Ends of Divine Bounty and Indulgence, to make provision for the Flesh, to be Food for devouring Lusts, Fuel for the Fire of raging Corruptions; but moderately to serve our Bodies, that they may serve our Souls, and both serve our God. Secondly, to live righteously towards all Men; giving to all their Due, in all Relations, Superiors, Inferiors and Equals; owing nothing to any Man but Love; a Debt which we must always pay, and always owe; That we may adorn the Doctrine of God our Savior in all things, ver. 10. This is that which recommends Religion to the Sons of Men; 'tis this Well-doing, which puts to silence the Ignorance of foolish Men, 1 Pet. 2.15. For Men are not much concerned what we are to God, if we be unjust, false, treacherous, unfaithful, and over-reaching towards our Neighbor. And thirdly, that we demean ourselves in all the Turnings of our Conversation, holily towards God. Let our conscientious discharge of First-Table-Duties, be the Test of our Uprightness in those of the Second: Let our Honesty and Sincerity in those of the Second, evidence our Holiness in those of the First. ( 2. ) Come we now to that pleasing View of the Grace of our Lord Jesus Christ; Who gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar People, zealous of good Works. Where we find a twofold Design of Christ in his Death and Sufferings: 1. He had a noble Design for us; he dealt with God, gave himself for us to him. 2. He had a Design upon us too, that he might purify us to himself. He redeems us from this present World, as well as from Wrath to come, Gal. 1.4. Redeems us from ourselves, as well as from Sin and Satan: Takes us not only out of the Hands of the Law and Justice, but out of our own; That they who live, should not henceforth live to themselves, but to him that died for them, and rose again, 2 Cor. 5.15.

Secondly, Because Faith is a Grace that has always the laboring Oar, a Grace that bears the Heat and Burden of the Day; that has the World and the evil One to overcome: and that it may be victorious over those, must first learn to lay hold on God's own Strength, and overcome him too. And because this Grace unites us to Christ, and then draws Virtue from Christ to maintain that Union, and support the spiritual Life: and because it ventures far, flies high, and runs great Risques, and has therefore great need of good Security; let us again read our Author's glorious Discourses upon Heb. 6.18. That by two immutable things, in which it was impossible for God to lie, we might have strong Consolation, who have fled for Refuge to lay hold upon the Hope set before us. A Word from a God that cannot lie, is a sufficient Security for Faith to rest upon: Upon this single Security we might safely venture the Weight of all our Souls, the stress of all our Concerns: 'It is upon this alone the Apostle, Titus 1.1, 2. encourages us to lay the Hope of eternal Life, even upon the Promise of him that cannot lie. But our gracious God knowing the weakness of our Faith, the Fears and Iealousies of guilty Souls, has added his Oath to his Word, that from such double Security we might have strong Consolation. O happy Souls, for whose sakes God will vouchsafe to swear! O miserable Sinners, who will not give credence to a swearing God! a God that swears by Himself, because he has no greater thing to swear by. Had he sworn by the Heavens and Earth, they shall perish, and with them the Security had perished; but he swears by Himself, As I live, saith the Lord! And Faith having got this Ground to place its Engine upon, is able to overturn the World. What has it not been able to suffer, when Divine Truth is its Warrant? What has it not been able to do, when the same Truth is its Security? It has subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the Mouths of Lions, quenched the Violence of Fire, escaped the Edg of the Sword, grew strong out of Weakness, waxed valiant in Fight, and turned to flight the Armies of Aliens, Heb. 11.33, 34. I will add, it has routed Legions of Devils, triumphed over Death, the Grave and Hell; challenged the whole World to come in, and lay anything to the charge of God's Elect ; for it has a God to justify the believing Sinner; a Christ that died for the Sinner once, and lives forever at the Right Hand of God, to make Intercession for him, Rom. 8.33, 34. Now then, let Faith know its Security. The Oath of Man, when yet every Man is a Liar, puts an end to all Controversies amongst Men: Let the Oath of God, who can no more l • e than he can die, put an end to our slavish Fears, perplexing Doubts, all our suspicious of God and his Word; and let the Soul return to its Rest, for God has dealt graciously with it.

But I have forgot myself, and wronged thee too, (Christian Reader) whilst we wander, and lose ourselves in these pleasing Anticipations. For more abundant Satisfaction in these and many important Truths, I refer thee to the following Discourses; only have Patience to be advertised of two or three smaller Matters.

1. Rest fully assured, that though these Pieces are Posthumous Births, they are not Spurious, but the Legitimate and Genuine Offspring of the same Father, with those that were first born: They carry the Lineaments, the Signature, the Image of their Elder Brother, and have been compared Line by Line, Word by Word, with the Author's Manuscripts, by an unquestionable Voucher.

2. Let it not offend thee, that the same Truths, and perhaps in the same Words, are repeated, which frequently happens in the Course of any Man's Ministry, when the same Subject has been formerly handled; and yet Care has been taken, as much as could possibly be, to prevent all Nauseousness: yet sometimes it could not be done, without disjointing and mangling the Sermons.

3. Be so just as not to impute the Crimes of the Printer to the Author or Publisher, which yet are such as an ordinary Charity may pardon, or a small Ingenuity correct. The rest is only to commit thee, Reader, and these Discourses, to the Blessing of our gracious God, with whom remember

Thy unworthy Servant in the Service of the Gospel, VIN. ALSOP.

Jan. 17. 169.

Books wrote by Dr. Manton, and printed since his Death.

THE first Volume of Sermons, on the 119 th Psalm.
The second Volume of Sermons, on Matthew the 25 th, John the 17 th, Romans the 6 th and the 8 th, and the 5 th of the second Epistle to the Corinthians.
The third Volume of Sermons, on the 11 th of the Hebrews, with a Treatise of Self-denial, and several Sermons on the Sacrament, and other Occasions.
Twenty select Sermons in quarto.
An Exposition on the Lord's Prayer, in 80.
Several Sermons on the Rise, Growth and Fall of Antichrist, on 2 Thess. 2.
Several Discourses tending to promote Peace and Holiness among Christians.
Sermons on Christ's Temptations and Transfiguration: W • th Christ's Eternal Existency; and the Dignity of his Person asserted, against the Socinians.
Most of the Author's Works are to be had at Mr. Nathaniel Manton 's at the 3 Pigeons in the Poultry.

A TABLE of the Texts treated on in this Fourth Volume.

Part I.

TITUS 2.11. For the Grace of God that bringeth Salvation, hath appeared to all Men;

Ver. 12. Teaching us, that denying Ungodliness and worldly Lusts, we should live soberly, righteously, and godly, in this present World:
Ver. 13. Looking for that blessed Hope, and the glorious appearing of the great God, and our Savior Jesus Christ;
Ver. 14. Who gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar People, zealous of good Works. In 22 Sermons,: pag. 1.

Heb. 6.18. That by two immutable things, in which it was impossible for God to lie, we might have a strong Consolation, who have fled for Refuge to lay hold upon the Hope set before us. In 5 Sermons,

p. 195

John 14.1. Let not your Heart be troubled: ye believe in God, believe also in me. In 2 Sermons,

p. 235

Luke 12.48. —For unto whomsoever much is given, of him shall be much required; and to whom Men have committed much, of him they will ask the more. In 2 Sermons,

p. 249

Deut. 32.51. Because ye trespassed against me among the Children of Israel, at the Waters of Meribah-Kadesh, in the Wilderness of Zin ; because ye sanctified me not in the midst of the Children of Israel. In 1 Sermon,

p. 267

Acts 17.30. And the times of this Ignorance God winked at, but now commandeth all Men everywhere to repent:

Ver. 31. Because he hath appointed a Day, in the which he will judge the World in Righteousness, by that Man whom he hath ordained; whereof he hath given Assurance unto all Men, in that he hath raised him from the Dead. In 1 Sermon,: p. 275

Mark 10.17. And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal Life?

Ver. 18. And Jesus said unto him, Why callest thou me Good? there is none Good but one, that is God.
Ver. 19. Thou knowest the Commandments, Do not commit Adultery, Do not kill, Do not steal, Do not bear false Witness, Defraud not, Honor thy Father and Mother.
Ver. 20. And he answered and said unto him, Master, all these have I observed from my Youth.
Ver. 21. Then Jesus beholding him, loved him, and said unto him, One thing thou lackest; go thy way, sell whatsoever thou hast, and give to the Poor, and thou shalt have Treasure in Heaven; and come, take up the Cross, and follow me.
Ver. 22. And he was sad at the Saying, and went away grieved, for he had great Possessions.
Ver. 23. And Jesus looked round about, and saith unto his Disciples, How hardly shall they that have Riches enter into the Kingdom of God?
Ver. 24. And the Disciples were astonished at his Words; but Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in Riches to enter into the Kingdom of God?
Ver. 25. It is easier for a Camel to go through the Eye of a Needle, than for a rich Man to enter into the Kingdom of God.
Ver. 26. And they were astonished out of Measure, saying among themselves, Who then can be saved?
Ver. 27. And Jesus looking upon them, saith, With Men it is impossible, but not with God; for with God all things are possible. In 15 Sermons,: p. 284

2 Thess. 1.3. We are bound to thank God always for you, Brethren, as it is meet, because that your Faith groweth exceedingly, and the Charity of everyone of you all towards each other aboundeth. In 5 Sermons,

p. 420

Matth. 8.5. And when Jesus was entered into Capernaum, there came unto him a Centurion, beseeching him,

Ver. 6. And saying unto him, Lord, my Servant lieth at home sick of the P • lsie, grievously tormented.
Ver. 7. And Jesus saith unto him, I will come and heal him.
Ver. 8. The Centurion answered and said, Lord, I am not worthy that thou shouldest come under my Roof; but speak the Word only, and my Servant shall be healed.
Ver. 9. For I am a Man under Authority, having Soldiers under me; and I say unto this Man, Go, and be goeth; and to another, Come, and he cometh; and to my Servant, Do this, and he doth it.
Ver. 10. When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great Faith, no not in Israel. In 1 Sermon,: p. 459

Matth. 15.21. Then Jesus went thence, and departed into the Coasts of Tyre and Sidon.

Ver. 22. And behold, a Woman of Canaan came out of the same Coasts, and cried unto him, saying, Have Mercy on me, O Lord, thou Son of David, my Daughter is grievously vexed with a Devil.
Ver. 23. But he answered her not a Word; and his Disciples came, and besought him, saying, Send her away, for she crieth after us.
Ver. 24. But he answered, and said, I am not sent, but unto the lost Sheep of the House of Israel.
Ver. 25. Then came she and worshipped him, saying, Lord, help me.
Ver. 26. But he answered and said, It is not meet to take the Children's Bread, and to cast it to Dogs.
Ver. 27. And she said, Truth, Lord; yet the Dogs eat of the Crumbs which fall from their Master's Table.
Ver. 28. Then Jesus answered, and said unto her, O Woman, great is thy Faith; be it unto thee even as thou wilt; and her Daughter was made whole from that very Hour. In 1 Sermon,: p. 466

John 8.56. Your Father Abraham rejoiced to see my Day; and he saw it, and was glad. In 1 Sermon,

p. 474

Rom. 4.18. Who against Hope, believed in Hope, that he might become the Father of many Nations, according to that which was spoken, So shall thy Seed be.

Ver. 19. And being not weak in Faith, he considered not his own Body, now dead, when he was about an hundred Years old, neither yet the Deadness of Sarah's Womb.
Ver. 20. He staggered not at the Promise of God, through Vnbelief, but was strong in Faith, giving Glory to God.
Ver. 21. And being fully persuaded, that what he had promised, he was able also to perform. In 1 Sermon,: p. 482

Mark 3.5. And Jesus looked round about on them with Anger, being grieved for the Hardness of their Hearts. In 3 Sermons,

p. 497

Exod. 4.21. I will harden his Heart, that he shall not let my People go. In 2 Sermons,

p. 519

Gen. 3.15. —It (i. e. the Seed of the Woman ) shall bruise thy Head, and thou shalt bruise his Heel. In 2 Sermons,

p. 533

Gen. 24.63. And Isaac went out to meditate in the Field at the Even-tide. In 10 Sermons,

p. 601

Part II.

LUKE 16.30. And he said, Nay, Father Abraham, but if one went unto them from the dead, they will repent.

Ver. 31. And he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead. In 2 Sermons,: p. 671

Heb. 13.20. Now the God of Peace, that brought again from the Dead our Lord Jesus, that great Shepherd of the Sheep, through the Blood of the everlasting Covenant,

Ver. 21. Make you perfect in every good Work, to do his Will, working in you that which is well-pleasing in his Sight, through Jesus Christ: to whom be Glory, forever and ever. Amen. In 1 Sermon,: p. 686

2 Chron. 32.25. But Hezekiah rendered not again, according to the • enefit done unto him, for his Heart was lifted up: therefore there was Wrath upon him, and upon Judah, and Jerusalem. In 1 Sermon,

p. 694

Luke 22.31. And the Lord said, Simon, Simon, behold Satan hath desired to have you, that he may sift you as Wheat.

Ver. 32. But I have prayed for thee, that thy Faith fail not: and when thou art converted, strengthen thy Brethren. In 1 Sermon,: p. 703

Heb. 1.9. Thou hast loved Righteousness, and hated Iniquity; therefore God, even thy God, hath anointed thee with the Oil of Gladness above thy Fellows. In 1 Sermon,

p. 711

Acts 24.14. —Believe all things which are written in the Law and the Prophets.

Ver. 15. And have Hope towards God, which they themselves also allow, that there shall be a Resurrection of the Dead, both of the Just and Unjust.
Ver. 16. And herein do I exercise myself, to have always a Conscience void of Offence towards God, and towards Man. In 2 Sermons,: p. 720

Zech. 14.20. In that Day shall there be upon the Bells of the Horses, Holiness unto the Lord ; and the Pots in the Lord's House shall be like the Bowls before the Altar.

Ver. 21. Yea every Pot in Jerusalem, and in Judah, shall be Holiness unto the Lord of Hosts. In 1 Sermon,: p. 737

John 3.14. And as Moses lifted up the Serpent in the Wilderness, even so must the Son of Man be lifted up;

Ver. 15. That whosoever believeth in him, should not perish, but have eternal Life. In 1 Sermon,: p. 745

1 Thess. 5.16. Rejoice evermore.

Ver. 17. Pray without ceasing. In 3 Sermons,: p. 756

Mark 2.17. When Jesus heard it, he saith unto them, They that are whole have no need of the Physician, but they that are sick. I came not to call the Righteous, but Sinners to Repentance. In 1 Sermon,

p. 782

Psal. 8.2. Out of the Mouth of Babes and Sucklings hast thou ordained Strength, because of thine Enemies; that thou mightest still the Enemy and the Avenger. In 1 Sermon,

p. 787

Josh. 6.26. —Cursed be the Man before the Lord that riseth up and buildeth this City Jericho ; he shall lay the Foundation thereof in his First-born, and in his youngest Son shall be set up the Gates thereof. In 1 Sermon,

p. 793

Micah 6.5. O my People, remember now what Balak King of Moab consulted, and what Balaam the Son of Beor answered him, from Shittim unto Gilgal, that ye may know the Righteousness of the Lord. In 1 Sermon,

p. 801

Isa. 50.10. Who is among you that feareth the Lord, that obeyeth the Voice of his Servant, that walketh in Darkness, and hath no Light? Let him trust in the Name of the Lord, and stay upon his God. In 1 Sermon,

p. 809

2 Sam. 7.27. —Therefore hath thy Servant found in his Heart to pray this Prayer unto thee. In 1 Sermon,

p. 816

Psal. 51.5. Gather my Saints together unto me, those that have made a Covenant with me by Sacrifice. In 1 Sermon,

p. 825

Psal. 127.3. Lo, Children are an Heritage of the Lord; and the Fruit of the Womb is his Reward. In 1 Sermon,

p. 833

Philip. 4.8. Finally, Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good Report; if there be any Virtue, and if there be any Praise, think on these things. In 1 Sermon,

p. 840

Luke 19.14. But his Citizens hated him, and sent a Message after him, saying, We will not have this Man to reign over us. In 1 Sermon,

p. 846

Luke 2.52. And Jesus increased in Wisdom and Stature, and in Favor with God and Man. In 1 Sermon,

p. 855

Philip. 2.7. But made himself of no Reputation. In 1 Sermon,

p. 860

1 Cor. 8.3. But if any Man love God, the same is known of him. In 1 Sermon,

p. 868

Psal. 84.10. For a Day in thy Courts is better than a thousand: I had rather be a Door-keeper in the House of my God, than to dwell in the Tents of Wickedness. In 1 Sermon,

p. 877

Luke 19.10. For the Son of Man is come to seek and to save that which was lost. In 2 Sermons,

p. 883

Psal. 90.1. Lord, thou hast been our Dwelling-place in all Generations. In 2 Sermons,

p. 895

1 Tim. 6.9. But they that will be rich, fall into Temptation, and a Snare, and many foolish and hurtful Lusts, which drown Men in Destruction and Perdition. In 1 Sermon,

p. 908

1 Pet. 1.12. —Which things the Angels desire to look into. In 1 Sermon,

p. 917

Gal. 5.5. For we through the Spirit wait for the Hope of Righteousness by Faith. In 1 Sermon,

p. 927

2 Pet. 3.9. The Lord is not slack concerning his Promise, (as some Men count Slackness) but is longsuffering to us-ward; not willing that any should perish, but that all should come to Repentance. In 1 Sermon,

p. 934

Rom. 10.5. For Moses describeth the Righteousness which is of the Law, that the Man which doth those things shall live by them.

Ver. 6. But the Righteousness which is of Faith, speaketh on this wise; Say not in thine Heart, Who shall ascend into Heaven? (that is, to bring Christ down from above.)
Ver. 7. Or who shall descend into the deep? (that is, to bring up Christ again from the dead.)
Ver. 8. But what saith it? The Word is nigh thee, even in thy Mouth, and in thy Heart; that is, the Word of Faith which we preach.
Ver. 9. That if thou shalt confess with thy Mouth, and shalt believe in thine Heart that God hath raised him from the Dead, thou shalt be saved.
Ver. 10. For with the Heart Man believeth unto Righteousness, and with the Mouth Confession is made unto Salvation. In 2 Sermons,: p. 942

1 Cor. 8.6. But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. In 1 Sermon,

p. 958

2 Cor. 4.18. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. In 2 Sermons,

p. 969

Luke 16.25. —Son, remember that thou in thy Life-time receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented. In 1 Sermon,

p. 984

1 Cor. 13.4. Charity suffereth long, and is kind; Charity envieth not; Charity vaunteth not itself, is not puffed up;

Ver. 5. Doth not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no Evil;
Ver. 6. Rejoiceth not in Iniquity, but rejoiceth in the Truth.
Ver. 7. Beareth all things, believeth all things, hopeth all things, endureth all things.
Ver. 8. Charity never faileth: but whether there be Prophecies, they shall fail; whether there be Tongues, they shall cease; whether there be Knowledge, it shall vanish away. In 1 Sermon,: p. 995

Psal. 84.7. They go from Strength to Strength, everyone of them in Zion appeareth before God. In 1 Sermon,

p. 1000

1 Cor. 11.26. For as often as ye eat this Bread, and drink this Cup, ye do show the Lord's Death till he come. In 1 Sermon,

p. 1009

Mal. 3.17. —And I will spare them as a Man spareth his own Son that serveth him. In 1 Sermon,

p. 1016

2 Tim. 2.19. Nevertheless the Foundation of God standeth sure, having this Seal, The Lord knoweth them that he his; and let everyone that nameth the Name of Christ, depart from Iniquity. In 1 Sermon,

p. 1024

Acts 24.25. And as he reasoned of Righteousness, Temperance, and Judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a more convenient Season, I will call for thee. In 1 Sermon,

p. 1031

Prov. 3.17. Her ways are ways of Pleasantness, and all her Paths are Peace. In 1 Sermon,

p. 1038

Prov. 10.20. The Tongue of the Just is as choice Silver; the Heart of the Wicked is little worth. In 2 Sermons,

p. 1053

Acts 10.34. Then Peter opened his Mouth and said, Of a Truth I perceive that God is no Respecter of Persons:

Ver. 35. But in every Nation he that feareth him, and worketh Righteousness, is accepted with him. In 1 Sermon,

p. 1065

Mark 4.24. And he said unto them, Take heed what you hear: with what Measure ye mete, it shall be measured to you: and unto you that bear, shall more be given. In 1 Sermon,

p. 1076

Heb. 2.11. For both he that sanctifieth, and they who are sanctified, are all of one: for which Cause he is not ashamed to call them Brethren. In 1 Sermon,

p. 1083

Heb. 13.5. —For he hath said, I will never leave thee, nor forsake thee. In 1 Sermon,

p. 1093

1 Thess. 5.8. But let us who are of the Day, be sober, putting on the Breast-plate of Faith and Love, and for an Helmet, the Hope of Salvation. In 1 Sermon,

p. 1100

Prov. 14.14. The Backslider in Heart shall be filled with his own ways; and a good Man shall be satisfied from himself. In 1 Sermon,

p. 1108

John 1.29. —Behold the Lamb of God, which taketh away the Sin of the World. In 2 Sermons,

p. 1116

John 18.11. —The Cup which my Father hath given me, shall I not drink it? In 1 Sermon,

p. 1131

Luke 23.34. — Father forgive them, for they know not what they do. In 1 Sermon,

p. 1138

John 19.30. — He said, It is finished; and he bowed his Head, and gave up the Ghost. In 2 Sermons,

p. 1149

Eccles. 7.29. —But they have sought out many Inventions. In 1 Sermon,

p. 1153

Eccles. 12.7. Then shall the Dust return to the Earth as it was, and the Spirit shall return unto God who gave it. In 1 Sermon,

p. 1161

Rev. 1.5. And from Jesus Christ, who is the faithful Witness, and the first begotten of the Dead, and the Prince of the Kings of the Earth; Unto him that loved us, and washed us from our Sins in his own Blood;

Ver. 6. And hath made us Kings and Priests unto God and his Father; unto him be Glory and Dominion forever and ever. Amen. In 2 Sermons,: p. 1175

Levite. 19.17. Thou shalt not hate thy Brother in thine Heart, thou shalt in any wise rebuke thy Neighbor, and not suffer Sin upon him. In 2 Sermons,

p. 1195

1 Cor. 15.19. If in this Life only we have Hope in Christ, we are of all Men most miserable. In 2 Sermons,

p. 1209

Rom. 2.7. To them, who by patient Continuance in well-doing, seek for Glory, and Honor, and Immortality; eternal Life. In 1 Sermon,

p. 1224

2 Cor. 13.14. The Grace of our Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost, be with you all. Amen. In 1 Sermon,

p. 1232

ADVERTISEMENT.

THE Publication of this Fourth Volume, as also the Author's former Works in Folio, is due to the kind Encouragement of many worthy Persons, both Ministers and others, who from a public Spirit, and a true Sense of the real Benefit that may accrue thereby to the Church of God, have readily contributed their Assistance. But that it came out no sooner, it must admit of this favorable Excuse from those that were concerned in the Publication thereof, that notwithstanding the hopeful Encouragement it met withal when first proposed, yet many Persons (that did not decline it) were very backward in sending in their first Payments, by means of which there could not be any Paper procured before this last Summer to begin the Work: which Omission in Subscribers proves very injurious to the speedy finishing any Work of this Nature; and sometimes is the Cause of their being wholly laid aside. There are some also (that's very strange) that were not willing to promote this Work themselves, were not satisfied in that, but did very industriously endeavor to hinder others, by giving out, that what was printed were but Scraps, and not from his own Notes; and that (if published) would tend rather to the Dishonor than Credit of the Author. All which savors so much of Disingenuity, that it needs no more Words to refute it. But let such judge (if they are able) by this and the Doctor's former Works, if anything has been published under Dr. Manton 's Name that has not truly born his Character; and there is so little need of publishing Scraps, that there remains as many single Sermons under his own Hand, as would make as large a Volume as this; besides several whole Chapters, which would make one (if not more) large Folio's, viz. on Psalm 131. Isaiah, chap. 53. Ephesians, chap. 5. Philip. chap. 3. most of 2 Thess. chap. 1. most of the Chapters of the 1 st Epistle of John, with many others not mentioned.

ERRATA in the First Part.

PAge 3. line 16. read no more Grace. P. 17. l. ult. r. Heat increaseth with Light. P. 21. l. 37. f. sure r. soar. P. 22. l. 29. r. we must hearken. P. 25. l. 10. r. of Argument. P. 28. l. 5. dele his. P. 29. l. 37. f. lurking r. hucking. P. 30. l. 28. f. Conversation r. Conversion, l. 44. f. Case r. Care. P. 32. l. 20. r. Practicals. P. 34. l. 56. f. though r. if. P. 47. l. 57. f. or r. of. P. 50. l. 25. r. after he is recovered. P. 60. l. 3. dele l. P. 64. l. 9. f. hinged r. honeyed, 1. 24. f. but r. and, l. 34. r. a wanton, l. 54. for remit r. vomit, l. 55. f. Case r. Care. P. 74. l. 14. r. a wanton. P. 75. l. 33. f. the Sin r. seen. P. 79. l. 16. r. envy it. P. 83. l. 20. f. these r. there. l. 26. dele his. P. 85. l. 42. r. It is apt, l. 52. r. Injustice. P. 86. l. 6. r. 〈 in non-Latin alphabet 〉 . P. 90. l. 37. f. Darts r. Doubt. P. 91. l. 6. r. affective. P. 101. l. 25. f. boiled r. bogled. P. 106. l. 47. r. Istmick. P. 114. l. 39. for noting r. resting. P. 117. l. 21. r. Distraction. P. 121. l. 29. f. clearing r. cleaving. P. 122. l. 27. r. We shall not come. P. 128. l. 41. r. It was said. P. 133. l. 2. r. we may expect. P. 143. l. 54. r. the Sentence is accomplished, and dele to it. P. 147. l. 28. f. 〈 in non-Latin alphabet 〉 . P. 151. l. 19. dele And. P. 179. l. 8. f. River r. Laver, l. 55. f. from r. Form of. P. 182. l. 52. f. wherefore r. whether. P. 186. l. 56. f. some think r. something. P. 200. l. 39 f. or r. of God. P. 204. l. 39. f. desire r. deceive, l. 58. f. assuming r. assuring. P. 205. l. 18. f. Now r. You. P. 208. l. 27. r. I am not. P. 212. l. 40, 41. r. ravishing. P. 213. l. 6. f. Counsels r. Comforts. P. 219. l. 13. f. too r. so, f. fain r. faint. P. 222. l. 14. f. Causes r. can see. P. 223. l. 40. f. us r. as. P. 224. l. 46. f. up in r. upon, l. 55. dele Secondly. P. 231. l. 58. dele when. P. 233. l. 1. f. of r. for, l. 49. f. healed r. heated. P. 240. l. 3. f. care r. cure. P. 247. l. 17. f. of r. in. P. 250. l. 28. r. they have the same. P. 253. l. 19. r. 〈 in non-Latin alphabet 〉 . P. 255. l. 24. r. Comfort of them. P. 263. l. 26. f. Guilt r. Quilt. P. 277. l. 8. for self r. soft Censure. P. 285. l. 52. f. which r. he. P. 293. l. 8. f. cast r. cut. P. 294. l. 17. f. may r. must. P. 296. l. 55. r. itinere. P. 297. l. 26. r. who can Jay I have. P. 298. l. 42. dele of. P. 306. l. 16. r. was not fit. P. 314. l. 20. r. but these belong. P. 315. l. 38. r. not. P. 317. l. 33. dele as. P. 332. l. 34. r. generali. P. 333. l. 45. dele wherein. P. 359. l. 35. r. propter Iesum. P. 360. l. 11. f. mollified r. mortified. P. 366. l. 20. r. Hearts. P. 368. l. 4. dele &c. l. 48. r. is it not. P. 369. l. 47. r. honor it by. P. 370. l. 23. f. Have r. How, l. 53. r. 〈 in non-Latin alphabet 〉 . P. 371. l. 23. r. Is • e. P. 382. l. 22. f. or r. and. P. 384. l. 17. dele in. P. 393. l. 115. f. When r. Whom. P. 400. l. 40. r. otium. P. 406. l. 8. f. Will r. World will. P. 408. l. 56. r. Give God all the Glory. P. 429. l. 32. f. Wages r. Ways. P. 431. l. 13. r. potiori. P. 438 l. 21. r. by this Eye, l. 56. f. Relief r. relish. P. 445. l. 44. r. promittendo. P. 447. l. 48. r. that is, out of an holy, dele it begets, P. 449. l. 51. f. they r. she. P. 453. l. 36. r. Head and Root. P. 454. l. 24. r. and they have, l. 54. r. torque. P. 456. l. 41. r. and we are. P. 460. l. 37. f. distinguere r. distingue. P. 461. l. 53. f. a r. in time. P. 476. l. 55. f. Sight r. Light. P. 479. l. 11. f. State r. Stale. P. 480. l. 59. f. Love r. Joy. P. 502. l. 25. f. Favor r. Savour. P. 504. l. 17. for by r. bay. P. 508. l. 54. for yet r. not. P. 511. l. 37, 38. for discerning r. deserving. P. 518. l. 10. f. with r. without. P. 541. l. 1. add II. Sermon. P. 601. l. 5. add Verse 63. P. 606. l. 52. f. needful r. useful P. 611. l. 16. f. impute r. impure. P. 617. l. 16. dele but. P. 620. l. 44. f. sleeting r. fleeting. P. 622. l. 7. dele the before Flame, l. 22. f. Justification r. Institution. P. 623. l. 13. f. as when r. though. P. 626. l. 24. add (3). P. 628. l. 47, 48. f. Ascent r. Access. P. 631. l. 51. r. in an orderly and apt. P. 633. l. 3. f. end r. sad. P. 634. l. 11. dele second. P. 637. l. 44. f. Wife r. Dore, l. 56. f. more r. move. P. 639. l. 50. f. ravish r. lavish. P. 646. l. 43. f. divert r. direct. P. 649. l. 8. dele out. P. 652. l. 29. dele of. P. 657. l. 12. r. after, l. 44. f. by learning r. by observing. P. 658. l. 25. dele Man, and after recover add fallen Man. P. 660. l. 32. f. to be r. to us are. P. 661. l. 40. f. (1) r. (3). P. 663. l. 7. dele (1). P. 664. l. 51. f. enduceth r. educeth, l. 53. f. pleaseth r. pleadeth. P. 665. l. 11. r. able to create, l. 49. f. God's r. God. P. 666. l. 34. r. 〈 in non-Latin alphabet 〉 . P. 669. l. 11. r. 〈 in non-Latin alphabet 〉 . P. 670. l. 18. f. cry r. say.

There are other literal Mistakes and false Pointings, which an observing Reader may easily correct.

SEVERAL SERMONS UPON TITVS II.11, 12, 13, 14.

SERMON I.

TITUS II. 11, 12, 13, 14.

For the Grace of God that bringeth Salvation, hath appeared to all Men;

Teaching us, that denying Ungodliness and worldly Lusts, we should live soberly, righteously, and godly in this present World:

Looking for that blessed Hope, and the glorious appearing of the great God, and our Savior Jesus Christ:

Who gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar People, zealous of good Works.

I N the immediate Context the Apostle had given Direction to Servants to walk amiably and faithfully in their Relations; and the Argument which he urgeth to persuade them is that by this means they would adorn the Doctrine of God our Savior in all things, ver. 10. that is, represent it with Advantage, and render it acceptable to the Respects of others. Duties of Relations are of so much Use to the Quiet and Welfare of human Society, that when they are faithfully performed, they do much commend any Way or Doctrine, and induce others to speak well of it; and therefore saith he, be faithful in your Relations, that you may make the Doctrine of God comely, and adorn the Gospel. Now this adorning the Gospel, it is not only an Act of Policy, but Duty, it is but a doing right to the Gospel, and giving it its proper▪ Luster; why? because the same Gospel which calls for Duty to God as to his Worship, doth also enforce the Duties of our Relations. A Man may put a Varnish upon an evil way, by a plausible Carriage; and though his Principle have no Tendency to such a Practice, he may do it because it is comely in the World: But it is otherwise here; The Gospel that hath appeared to all sorts of Men, presseth all sorts of Duties. Yea (and which is more, it giveth Grace to perform them: for the Apostle doth not only argue here; but direct; he doth not only show them what they must do, but how they may come to do their Duty in this kind; for saith he, The Grace of God which bringeth Salvation, &c.

In the Words you may observe, the Teacher, the Lesson, the Encouragement, and Inducements to learn.

First, The Teacher is the Grace of God, described ver. 11.

Secondly ; The Lesson is the whole Duty of our Heavenly Calling, set forth ver. 12. and there 1 st, Negatively, in departing from Evil, denying Ungodliness and worldly Lusts. 2 dly, Positively, in cleaving to that which is good; We should live soberly, righteously, and godly in this present World. Where you may observe that the Duty of the Creature is distributed into three Ranks and Parts, according to the several Objects to which it is ref •• red; soberly we must walk as to ourselves; righteously as to our Neighbor; and godly, that the Lord himself may not be defrauded of his Portion. There are (in a moral Consideration) but three things in the World, thy Self, thy Neighbor, and God, and suitably doth the Apostle distribute and parcel out Christian Offices and Duties; soberly as to ourselves; righteously as to our Neighbor, and godly as to God.

Thirdly ; The Encouragements to learn, and they are two: If we look forward, there is Hope; if we look backward, there is Gratitude, or an Obligation arising from the Death of Christ. In short, the two great Motives and Inducements are, the Hope of eternal Life, and the End of Christ's Death. Hope of eternal Life, ver. 13. Looking for the blessed Hope, &c. the End of Christ's Death, ver. 14. who gave himself for us, &c.

The Text being long, I shall forbear Exposition till I come to handle the several Branches.

I shall first begin with the Teacher, described ver. 11. [ The Grace of God that bringeth Salvation, hath appeared to all Men. ] The Grace of God is described by its Property, it is 〈 in non-Latin alphabet 〉 , a Grace bringing Salvation, or tending to Salvation, as the Word signifies; and by a special Adjunct, its present Manifestation, 〈 in non-Latin alphabet 〉 , it hath appeared ; suddenly broken out, like the Light of the Morning after a dark Night; and then there is the Extent of that Manifestation, it hath appeared to all Men. Some indeed refer this Extent, not to the Word 〈 in non-Latin alphabet 〉 , ( it hath appeared ) but to the Word 〈 in non-Latin alphabet 〉 , ( bringing Salvation ) and they read it as we do in the Margent; The Grace of God that bringeth Salvation to all Men hath appeared : there is not much Difference. To supersede all Doubt and Dispute about the matter, all Men here, signifies all sorts of Men: for the Apostle had spoken of Servants and Bond-men, that they in their Relations should glorify God; and he proves it by this Argument; The Grace of God hath appeared to all Men ; that is, to the Bond-man as well as to the Lord and Master; therefore they in their places are to discharge their Duties as well as others; for the Gospel (as I said) hath appeared to all Men, and presseth all sorts of Duties.

I. I begin with the thing described, The Grace of God. It is a term that admits of divers Acceptations; sometimes it is put for God's eternal Favor and Good-Will; sometimes for the Effects of this Favor, as Grace infused and bestowed upon the Creature, Ephes. 4.7. To everyone of us is given Grace, according to the Measure of the Gift of Christ. Sometimes it is put for the Gospel, which is the Charter by which we hold this Grace, and so it is said, Rom. 6.15. You are not under the Law, but under Grace ; i. e. under the State of the Gospel. Here I take it in the first sense, viz. for the gracious Will and good Pleasure of God, to do Good to Men, or to show Mercy to the Creature; for God's Kindness and Bounty to Men is expressed by several terms, the most usual are two, Grace and Mercy: I will show how they agree, and how they differ. They both agree in this, that they are Attributes which merely respect the Creature: The Love and Knowledge of God first falleth upon himself; God knows himself, and loves himself, and then the Creature. But now the Mercy and Grace of God are merely transient, and pass out to, and respect the Creature only; God cannot be gracious to himself, and merciful to himself, as he loves himself, and knows himself; and therefore herein they agree. But now in some respects they differ: Grace properly signifies the Freeness of God's Love; Mercy relates to the Misery of the Creature. God's external Motive is our Misery, and his internal Motive is his own Grace. Mercy respects us as we are in ourselves worthy of Condemnation; Grace respects us as we are compared with others that are not elected. As for Instance, if the Question be, Why any are chosen to Life? it is out of Mercy, because they are lost and undone Creatures. But then if the Question be, Why these are chosen above others? then the ultimate Reason is God's Grace. Once more, the Angels that never sinned, are saved merely out of Grace, and not out of Mercy; it is not proper to say they are saved out of Mercy, for they were never miserable; but Men that were once miserable are saved, not only out of Grace, but also out of Mercy. In short, Mercy signifies that Love of God which helps the Miserable, and Grace signifies a Property in God to give forth things freely and without desert; Grace doth all gratis, freely, and without any Merit or Precedent, Obligation or Debt. Note then,

Doct. 1. That the original and first moving Cause of all the Blessings we have from God, is Grace.

Survey all the Blessings of the Covenant, and from first to last you will see Grace doth all: Election, Vocation, Justification, Sanctification, Glorification, all is from Grace. There's a clue of Scriptures which will lead us through all these steps, and direct us to Grace.

1. For Election, Rom. 11.5, 6. There is a Remnant according to the Election of Grace: And then he adds presently, (for Paul cannot mention Grace, but he must run out into the Praise or Vindication of it) And if by Grace, then it is no more of Works, otherwise Grace is no more Grace. But if it be of Works, then it is more Grace, otherwise Work is no more Work. Mark the Context▪ The Apostle's drift in that place is, to prove that all Israel are not cast away; that though the Nation of Israel were past by, yet there were a Remnant chosen according to the Election of Grace. Grace is spoken of by the by, but he takes every little Occasion to digress into the Commendation of Grace: and what doth he say? The Foundation and Ground of Salvation is God's Election, and the impulsive Cause of Election is God's Grace. Why is there a Remnant? there's an Election; and why is there Election? it is according to Grace.

2. Our Calling when Election breaketh out in time, and becometh actual. Look, as the Heirs of Salvation are distinguished from others by Election in the Purpose and Bosom of God, so are they actually distinguished from others by effectual Calling. 2 Tim. 1.9. Who hath saved us, and called us with an holy Calling, not according to our Works, but according to his own Purpose and Grace, which was given us in Christ Jesus before the World beg •• . Why doth God pick and choose, and cull here and there? The only reason is his own Grace, and his own Purpose. When we come to make choice, we cull and pick out those things that are worthy of our Love and Respect: And we favor none, but for something whereby we may be all • red to love them; but God saw nothing lovely in us, but yet calleth us with an holy Calling according to his Purpose and Grace. The same gracious Purpose that distinguisheth them from others before all Time, doth in time make an actual choice and distinction between them and others by effectual Calling.

3. Justification, Rom. 3.24. Being justified freely by his Grace. Mark, the Apostle useth two words, it is 〈 in non-Latin alphabet 〉 , by his Grace ; and it is 〈 in non-Latin alphabet 〉 , freely by his Grace, freely, to note the readiness of his Inclination, and by his Grace to exclude the Merit of our Works; or the mere Grace of God not excited or quickened by any Works of ours, but acting of its own accord. The Scriptures do with such emphatical and redoubled Expressions inculcate it, because there are deep Prejudices in the proud Heart of Man, rooted in his Nature against the Grace of God.

4. Sanctification, all the parts whereof are called the Graces of the Spirit; because, Gratiae grati •• d • tae, they are not only wrought by the Spirit, but freely given us of God. Thus Faith is said to be God's Gift; Ephes. 2.8. By Grace ye are saved through Faith, and that not of yourselves, it is the Gift of God. And it is given of mere Grace; Phil. 1.29. To you it is given to believe ; the word 〈 in non-Latin alphabet 〉 signifies, graciously given; it is the same word that is used Rom. 8.32. He that spare 〈…〉 own Son, but delivered him up for us all; how shall he nor with him also freely give us all things? 〈 in non-Latin alphabet 〉 . The same Grace that giveth Christ, giveth Faith to believe in Christ, that we may be possessed of his Grace.

5. Glorification, which is the Complement of all Salvation: So Ephes. 2.8. By Grace you are saved through Faith, and that not of yourselves, it is the Gifts of God. Not only all the Means, and all the Tendencies of Salvation are of Grace, but Salvation itself; from first to last it is all of Grace. So that when we come to Heaven, this will be our great Work, to sing forth the Praises of Grace, and to admire and glorify the Grace of God to all Eternity.

II. To limit the Point. Thô it is of Grace, yet not to exclude Christ, not to exclude the Means of Salvation.

1. Not to exclude Christ. The Merit of Christ stands well enough with the Grace of God; Rom. 3.24. Being justified freely by his Grace, through the Redemption that is in Christ Jesus. Freely, you will say, How so, when it was not without so great a Price and Satisfaction as the Blood of the Lord Jesus? Yet however it is freely in respect of us, it is by no Work of ours, it was the exceeding Grace of God to appoint the Merit of Christ, that it might be the greater ground of Confidence to us. We do not look for things with such certainty, which depend upon mere Grace, and Favor, and Good-will, as we do when a thing is established by Merit and Desert. Now Merit in us there could not be without wrong to Grace; and therefore the Wisdom and Love of God hath found out this way of Merit in Christ, that we might be the more confident of the standing of our Privileges, they being bought at so great a Price. There was Grace in this, that God gave Christ, that the Satisfaction is not required of us; and therefore indeed there is nothing doth so gloriously discover the Grace of God, as the free giving up of Jesus Christ. God might require Satisfaction from the Party offending, or the Person that had so sinned might bear the Blame and Punishment; but the Lord hath so loved the World, that he gave his only begotten Son, and that not to Angels but to us. Well then, it is Grace to find out the Merit, and Grace by which we are interested in it: Christ's Merit is most free, both on the part of God: the Father freely sending Christ, and on the part of Christ taking this Office upon him. It was Grace that moved God to give Christ, and Grace that moved Christ to give himself, who loved me, and gave himself for me, Gal. 2.20. Nay, after all this, it is Grace that gives us Faith, that so we may be interested in the Merit of Christ, that we which sinned with both Hands earnestly, might take hold of God with both Hands: And our Salvation is carried on in such a way, that we may confidently expect his Mercy, without any violation of his Justice and Truth. So that it doth not derogate from the Grace of God, but much amplify and enlarge it: This is a great part of the Grace, that he freely sent Christ to make all sure between us and him.

2. Not to exclude the Means of Salvation; not Faith; nor Obedience also, if rightly understood.

Not Faith, that may well enough stand with Grace; Ephes. 2.8. By Grace ye are saved, through Faith, and that not of yourselves, it is the Gift of God. There is a Condition required, and that's Faith; but God himself gives the Condition that he requireth. Grace cannot stand with anything that is in Man, and of Man, as the Condition of the Covenant; yet it stands with Faith, because it justifies, not as an inherent Quality in us, or as a Work done by us, but as it layeth hold of Jesus Christ: and it is not of ourselves, but is the mere Gift of Grace.

And then for Obedience, that is also subordinate to Faith, as a necessary Fruit and Effect of it. As Faith is the Instrument, so Obedience is required as a Fruit of Faith; though it come not into Justification, yet it is an Evidence of our Interest in Salvation. It is required as a Testimony of Faith, yet not as a Condition, which is a Cause of the Thing promised. It is required, because though it be not of Man, yet it is in Man; it is given of God, but it is our Work.

The Papists (to excuse the grossness of Merit) say, That our Works do not merit, but as they come from the Grace of God, and as they are sprinkled with the Blood of Christ. But, mark, it is not enough so to ascribe our Works to the Grace of God; all Self-justiciaries will do so, as the Pharisee that pleaded his Works, Luke 18.11. God, I thank thee, I am not as other Men are. And you confound the Covenants, when you think that a Man may merit of God by his own Grace. Adam under the Covenant of Works, might then be said to be saved by Grace; Why? Because he could not persevere in the use of his own Free-will, unless he had received it of God. Well then, Grace doth not exclude Faith, nor Works; not Faith as the Instrument of Justification, and as the Condition of the Covenant; not Works, as the Fruit and Testimony of Faith. There is a Concurrence of Works, but not by way of Causality, but Order; God will first justify, then sanctify, then glorify, and all of Grace. Obedience is the Conditio 〈◊〉 quâ non, the Condition without which we cannot be saved. The Grace of God is the first moving Cause▪ Christ is the meritorious procuring Cause, Faith is the Instrument, and Obedience is the Fruit of Faith. These are subordinate, not contrary.

III. My next Work shall be to give you some Reasons why it must be so, that Grace is the Original Cause of all the Blessings we receive from God; because it is most for the Glory of God, and most for the Comfort of the Creature.

1. It is most convenient for the Glory of God, to keep up the Respects of the Creature to him, in a way suitable to his Majesty. Mark, God would dispense Blessings in such a way, as might beat down Despair, and carnal Confidence at the same time; Man had need of Mercy, but deserveth none; Despair would keep us from returning to God, and carnal Confidence from ascribing all to God: therefore as the Lord would not have Flesh to glory, so neither to be cut off from all Hope. It is of Grace that we may hope, and keep up our Respect to God; for there is nothing that keeps up the Devotion and Respects of the Creature to God, so much as Grace: The Psalmist intimates this, There is Forgiveness with thee, that thou mayest be feared, Psal. 130.4. Mercy in God makes us fear, love and respect him. And it is of Grace, that Flesh may not glory; Ephes. 2.9. Not of Works, lest any Man should boast, but that God may have all the Glory of his Grace. If God did not deal with us upon Terms of Grace, Despair would make us let go all sense of Duty; and a guilty Creature would stand at a distance, and fly from the sight of God. Some think, that the only way to gain Men to a sense of Religion, is by rubbing the Conscience, and keeping it raw and sore with Terror: But the Psalmist faith, There is forgiveness with thee, that thou mayest be feared ; this is the best way to keep up the Creatures Respects. False Worships are merely supported by Terror and Fear; but God, that hath the best Title to the Heart, will gain it by Love and Grace. But as Despair standeth in the way of God's Glory, so doth carnal Confidence: Now Grace taketh off all boasting; 1 Cor. 1.31. He that glorieth, let him glory in the Lord. Here is nothing of Pre-engagement, Merit and Hire; yea, it is for the Glory of the Supreme Majesty, that he should act freely, and that his Blessings should come to us, not as a Thing deserved, but as a Gift; and that he should entertain us as a King, not as an Host. He that hath no Money, come ye, buy and eat, yea come, buy Wine and Milk without Money, and without Price, Isa. 55.1. Nothing can be more dishonorable to God, than the Merit of the Creature, for it takes off part of his Royalty and Supremacy.

2. It is most for the Comfort of the Creature; Grace is the original Cause of all the Good we expect and receive from God, that we may seek the Favor of God with Hope, and retain it with Certainty.

(1.) That we may seek the Favor of God with Hope. If we had to do with Justice, there could be no Hope, for Justice giveth only what is due, and doth not consider what we need, but what we deserve. Now mark, the Apostle, in the behalf of God, makes the Challenge, Rom. 11.35. Who hath first given to him, and it shall be recompensed to him again? Come, let me see the Man that durst plead Desert with God, and claim anything of him by way of Merit; Who will enter that Plea? Lord! give me what thou owest, I desire no more than is due to me: Let me not have Mercy till I deserve it. Merit-mongers are best confuted by Experience. Let them use the same Plea in their Prayers, which they do in their Disputes, and plead the Merit of their Works, and say, Lord, give me not eternal Life, and Grace, and Favor, till I deserve it at thy Hand. Let them thus dispute with God, or with their own Consciences, in the Agonies of Death, and under Horrors of the Lord's Wrath. Surely those that cry up the Merit of Works, are Men of little spiritual Experience, and seldom look into their own Consciences. Dare they thus plead with God? Lord, never look upon me in Mercy, if I do not deserve it. You shall see, the best Plea that the eminentest of God's Children could make, is mere Grace. The Church speaks thus, Hos. 14.2. Receive us graciously, so will we render the Calves of our Lips: It is the Form that is prescribed to returning Israel. If you would establish Hope with God, this must be your only Plea and Claim; Grace, Lord! Mercy, Lord! And David saith, Psal. 13.5. I have trusted in thy Mercy: There's the ground of my Confidence. And Chrysostom hath a sweet gloss upon that place, 〈 in non-Latin alphabet 〉 , &c. If others have anything to allege, let them plead it▪ Ah, Lord! I have but one thing to say and plead, and upon which to cast all my Hopes, and that's Mercy and Grace; Lord, I have trusted in thy Mercy. Thus Ambrose when he was to die, saith, Etsi non sic vixi ut pudeat inter vos vivere, &c. Thô I have not so lived, as that I should be ashamed to live, I am not afraid to die: Why? not that I have lived well, but, quia bonum habeo Dominum, because I have a gracious Lord, and have made Grace my Confidence. So we read in the Life of Bernard, seeming to be cited before the Tribunal of God, when Satan had spoken in his Conscience, What! thou look for any Favor at God's Hand, thou art not worthy! He replies, I confess I am not worthy, nor can I by my own Deserts obtain the Kingdom of Heaven; but I have a double right, Haereditate Patris, & Merito Passionis, by the Grace of my Father, and by the Merit of Christ's Passion▪ hereby I can take hold of God with both Hands, by Grace and Merit; not my own, but Christ's. Thus God's best Servants, their Hopes have been established this way, by casting themselves upon Mercy and Grace.

(2.) That we may retain the Favor of God with Certainty. Rom. 4.16. Therefore it is of Faith, that it might be by Grace, to the end that the Promise might be sure to all the Seed ; We should never else be secured against Doubts and Fears. Believers that offend daily, would be left to a sad uncertainty; but now we can the better expect Glory, when the Foundation of it is laid in Grace. I remember the great Patron of the Merit of Works, Bellarmine, concludeth out of Bernard, Propter incertitudinem propriae justiciae, & periculum inanis gloriae, •• tissimum est • iduciam totam in solâ Dei misericordia & benignitate reponere ; Because of the Uncertainty of our own Righteousness, and the Danger of Vain glory, I confess it is the safest course to put our trust in the sole Mercy and Grace of God.

Use 1. Is to preswade us, if Grace be the cause of all the Good we enjoy, not to wrong Grace; Why? for this is to close and stop up the Fountain, yea, to make Grace our Enemy; and if Grace be our Enemy, who shall plead for us? Angry Justice must needs take up the Quarrel of abused Grace, and then there's no help; nay, Grace itself would complain of the Wrong received to God, and will solicit our Judgment and Vengeance; the Advocate will become an Accuser. But how do we wrong Grace? I answer, Five ways.

(1.) By neglecting the Offers of Grace. Such make God speak in vain, and to spend his best Arguments to no purpose. 2 Cor. 6.1. We then as workers together with him, beseech you also, that ye receive not the Grace of God in vain: By the Grace of God is there meant the Offers of Grace in the Gospel. Now we receive it in vain, when all the Wooings and Pleadings of Grace do not move us to bethink ourselves, and look after our Salvation. It is a great Affront you put upon God, to despise him when he speaks in the still Voice. Look, as when David had sent a courteous Message to Nabal, and he returns a churlish Answer, it put him into a Fury, 1 Sam. 25.34. Surely there had not been left by the morning Light, any that pisseth against the Wall. So how angry will the Lord be against those that despise his Grace, and all the renewed Offers and Messages of Love, and prefer the Profits and Pleasures of the World before him. It may be you do not return a rough and churlish Answer, and are not Scorners and Opposers of the Word; but you slight God's sweetest Message, when he comes in the sweetest and mildest way. The Complaint in the Gospel was, Mat. 11.17. We have piped unto you, and you have not danced: It is not, we have thundered unto you, and you were not startled; but we have piped, and ye have not danced: Not to take notice of these sweet Allurements and Blandishments of Grace, that's very sad: Heb. 2.3. How shall we escape if we neglect so great Salvation? The greatness of the Benefit aggravates the Sin; it is great Salvation that is offered; there is an offer of Pardon and Eternal Life, but it worketh not if you neglect it. There is a sort of Men, that do not openly deny, reject or persecute the Gospel, but they receive it carelessly, and are no more moved with it, than with a story of golden Mountains, or Rubies or Diamonds fallen from Heaven in a Night-Dream. You make God spend his best Arguments in vain, if you neglect this Grace. Scourge Conscience till it ache; What will you do? How will you escape, if you neglect so great Salvation? God sets himself a work to gain the Heart, and Grace hath laid open all its Treasures, as a Man in a Shop to draw in Custom; now it is grieved and wronged when it doth not meet with a Chapman. This is the Charge that is laid upon those, Mat. 22.6. when they were invited, they made light of it, they did not take it into their Care and Thoughts, did not seriously think with themselves, O that God should invite us to the Marriage of his Son! They do not absolutely deny, but make excuse; they do not say, non placet, but non vacant, they are not at leisure; and this made the King angry. When all things are ready, and God sets forth the Treasures and Riches of his Grace, and Men will not bethink themselves, their Hearts are not ready; How will this make God angry? Such kind of Neglecters are said to judge themselves unworthy of Eternal Life, Acts 13.46. You will say, Is there any Fault in that? Who is worthy? Should we not judge ourselves to be vile forlorn Creatures, unworthy of a look from God, much more of Eternal Life? I answer, It is not spoken of self-humbling, or of a holy self-condemning, but of those that turn their back upon Grace. Grace comes to save them, and God makes them an Offer, as though they were worthy; and they judge themselves unworthy, and plainly declare they were altogether not worthy of this Grace. All Men are unworthy enough of Eternal Life, and God hath cause enough to condemn them; but they chiefly judge themselves unworthy, that is, in Fact declare themselves to be so, that have received the Honor and Favor of a Call; Grace hath spoken unto them, and made them an Offer of Pardon and Salvation, and they turn the Back upon it, as if it were not worth the taking up on God's Terms; and such are all ignorant Sots, and deaf Worldlings.

(2.) Another sort of Men that wrong Grace, are those that refuse Grace out of legal Dejection. Many poor Creatures are so vile in their own Eyes, that they think it impossible they should ever find Favor in God's Eyes. O but consider, cannot the Riches of Grace save? when God shall set himself on purpose to glorify Grace to the full, cannot it make thee accepted? Wherefore doth God bring Creatures to see their Unworthiness, but that Grace might be the more glorious? Grace would not be so much Grace, if the Creature were not so unworthy; therefore you should be glad you have your Hearts at that Advantage, to be sensible of your own Vileness: It is a wrong to Grace if you do not fly to it; you straighten the Riches, and darken the Glory of it; it is as if an Emperor's Revenue could not discharge a Beggar's Debt. Our Ephah is full, brim-full, but God's Mercy is over-full. You can speak of Sins, and the Scripture speaketh of Mercy: Hast thou but one Blessing, O my Father? saith Esau, Gen. 27.38. So, hath God but one Mercy? Grace is a Treasure that cannot be spent, an Ocean ever full, and ever flowing. Where Sin hath abounded, Grace did much more abound, Rom. 5.20. There cannot be so much in Sin, but there is more in Grace. The Apostle makes new-coin'd words when he is to speak of the abundance of Grace, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . The Prodigal could say, There is Bread enough in my Father's House: Luke 15.17. How many hired Servants in my Father's House have Bread enough, and to spare? There is Grace enough in God. If we perish, it is not for want of Mercy, but for want of Faith. Why should we then put away this Grace that is revealed to us, yea, offered to us? If it were to be procured by anything in us, we might despair. Take heed of slighting the Grace of God, it is God's Treasure; so far as you lessen Grace, you make God a poor God. Mark that Expression, Ephes. 2.4. God who is rich in Mercy. God is Lord of all things, but he counts nothing to be his Treasure but his Goodness and Mercy. He doth not say, rich in Power, though he is able to do beyond what we can ask or think; nor rich in Justice, though he be Righteous in all his Ways, and Just in all his Works; nor doth he say, rich in Creatures, though his are the Cattle of a thousand Hills, but rich in Mercy. Therefore take heed of straitening Mercy, for so far you lessen God's Wealth and Treasure.

(3.) Grace is wronged by intercepting the Glory of Grace. It is the greatest Sacrilege that can be, to rob God of his Glory, especially the Glory of his Grace. Above all things in the World, God's Glory is the most dear to him, he cannot endure to have a Partner; especially, is the Glory of his Grace dear to him, it is the whole aim of all his Dispensations to glorify Grace; Ephes. 1.6. To the praise of the Glory of his Grace, wherein he hath made us accepted in the Beloved. You rob God of his chiefest Honor, when you take the Crown of Glory that is due to Grace, and put it upon your own Head. As for instance, When you think he accepts you, rather than others, for some Worth or good Qualities that he seeth in you more than in others. Alas, in the Light of the Gospel such Thoughts are not expressed, but they lurk secretly in the Heart. Deut. 9.4. Speak not thou in thy Heart, saying, For my Righteousness the Lord hath brought me in to possess this Land. A Man's Heart is very prone to these Thoughts, God seeth that I would bring him more Glory than another, it is for my Righteousness Grace is wronged also, when you are puffed up with anything you have done for God, as if it were done by your own Power and Strength. A Christian in this Case should learn the Policy of Joab, when he was in a fair way of taking Rabbah, he sent for David to take the Honor of winning it: 2 Sam. 12.28. Now therefore, gather the rest of the People together, and encamp against the City, and take it; lest I take it, and it be called after my Name. So when we have done anything for the Glory of God, let us send for God to take the Honor. Thus the Apostle, 1 Cor. 15.10. I labored more abundantly than they all; yet not I, but the Grace of God which was with me. If there be any Excellency, still throw the Crown at Grace's Feet. The industrious Servant said, Luke 19.16. Thy Pound hath gained ten Pounds ; not my Industry, but thy Pound.

(4.) Grace is wronged by turning it into Wantonness. It is a heavy Charge, and a black Note is set on them, Jude 4. Ungodly Men, turning the Grace of God into Lasciviousness. When Men sin freely, that God may pardon freely; when they presume upon Grace, as if that should bear all, and use it as a Dung-Cart to carry away all their Filth; or like riotous Children, who have a rich Father, therefore spend freely, their Father's Estate shall pay for all. It is a mighty wrong to Grace, when we make it pliable to such a vile purpose. You dishonor God, and disparage Grace, when you would make it to father the Bastards of your own Carnal Hearts. You are vile and sinful, and you are so under the Encouragements of Grace, and the rather, because of the abundance of Grace; and like the Spider suck Poison out of the Flower, and turn it into the Nourishment of your Lust; or as the Salt Sea turns the sweet Rivers and Dews of Heaven, and all that falls into it into Salt-Water; so Carnal Hearts do assimilate all that they meet with, and turn it into Fuel for their Lusts. Men would fain sin securely, and cum Privilegio, with Licence from Heaven; and therefore they take Liberty even from the Grace of God. This is a vile abuse, a quite contrary way the Grace of God teacheth us, to deny Ungodliness and worldly Lusts ; and not to be more secure and careless because they have so much Grace. But they hale it, and wrest it from its natural End and Purpose, and sin freely, because God pardons freely. Grace giveth no such liberty to sin. This is done grievously by the Antinomians, who say, Grace gives them Freedom from the Moral Law. It is true, Grace makes us free, but to Duty, not to Sin. There is a sad Expression, Rom. 6.20. When ye were the Servants of Sin, ye were free from Righteousness ; it is a Description of the Carnal State, Duty hath no awe upon his Heart; when Men think themselves free from the Law, rather than Sin; and when they expect Comfort, though they walk in the Way of their own Heart, they have abused Grace, and taken hold of the Devil's Covenant, and not of God's. There is never any Creature freed from the Law, God never made a Creature to be absolutely, sui juris, at his own disposal. The Angels themselves, though they have many Immunities and Privileges above us, as being exempted from Troubles, Diseases and Death, and from the Clog of Flesh which we carry about us; yet they are not exempted from Duty, or from a Law, They do his Commandments, and hearken to the Voice of his Word, Psal. 103.20. Earthly Kings may free some of their Subjects from their Homage; as Saul made a Proclamation, He that doth thus and thus, his Father's House shall be free in Israel, 1 Sam. 17.25. But God never made any Creature to be absolutely freed from a Law. But if a Man be right in Doctrine, though he hold the Obligation of the Moral Law on a Believer, yet he may be an Antinomian in practice, and abuse and wrong Grace; as thus, If a Man slacken any part of his Duty for Grace's sake, or lets loose the Reins of vile Affections with more freedom, and saith, God will not be so rigorous, he wrongeth Grace. If Men be not so watchful, and so strict; if Men grow more careless, secure and negligent; if they be not so constant in Duty; if they lessen ought of their Humiliation for Sin, or strictness and watchfulness in their Conversation, they are as a Spider that sucks Poison out of Grace. A Man hath never the more carnal Liberty for being acquainted with the Gospel. This is the great thing which puts us upon Duty and Watchfulness, and melts the Heart for Sin, and awes it, and disposeth it to Obedience.

(5.) Grace is wronged by slighting it after a Taste, as Carnal Professors do; 1 Pet. 2.3. If so be you have tasted that the Lord is gracious. A Man hath at first a Taste, that he may have trial how sweet the Ways of God are. Now if after trial you are not satisfied, but make choice of the World again, it is a mighty Wrong and Contempt you put upon Grace; for you do as it were declare and pronounce, that you have made trial, and upon Experience have found the Pleasures and Profits of the World are better than all the Comforts that flowed from the Grace of God. The whole Aim of the Word is to persuade Men to make trial of the sweetness of Grace, Psal. 34.8. O taste and see that the Lord is good, and that his Grace is good; but now your Experience is a flat Negative and Contradiction to the Word, and you do as it were say, I have made trial, and I find no such Sweetness in it. None wrong Grace so much as they that have tasted of Grace, and yet have turned aside to the Profits and Pleasures of the World again, and grow weary after some Strictness of Profession.

Use 2. To press you to glorify Grace. This is the Glory God expects from you; Ephes. 1.6. To the Praise of the Glory of his Grace, wherein he hath made you accepted in the Beloved. If an Artificer show you a curious Piece of Workmanship, he expects to be praised for his Skill. A Wrestler that hath foiled his Adversary, expects to be praised for his Strength, not for his Beauty, that is not a proper Praise. A King in his Royal Gifts expects to be praised for his Magnificence. So, suitably, the Lord (who doth all things freely, and according to the motion of his own Will) expects to be praised for his Grace; therefore you should be always ecchoing out, Grace, Grace, Zech. 4.7. and admiring the Dispensations of God's Love. It is a sure sign a Man hath received no Benefit by Grace, if his Heart be not stirred up to praise Grace; certaialy he that is a Partaker of it, must needs be most affected with it. Let us see a little, what cause we have to praise God above the Angels, and above other Men.

1. Above the Angels. I do not mean the bad Angels, with whom God entered not into Treaty, he dealeth with them in Justice, not in Grace; but even the good Angels. In some respects we have more cause to bless God than even the good Angels. Thankfulness and Gratitude looks to the freeness and graciousness of the Gift, rather than the greatness of it; it looks not to the benefit so much as the good-will of the Giver. It is true, God hath been exceeding good and bountiful to the Angels, in creating them out of nothing, that they are the Courtiers of Heaven; but mark, how good and gracious he is to us above them! The Angels never offended him, but he is bountiful and gracious to us notwithstanding the Demerits of our Sin; his wronged Justice interposed and put in a Bar, yet Grace breaks out, and is manifested to us unworthy Creatures. There was nothing that hindered God from doing good to the Angels. A holy God hath a blessed, righteous, holy Creature; but Justice must be satisfied as to us, we are a Generation of sinful Men, the wretched Children of Apostatizing Adam ; we had forsaken God and cast him off, which the Angels never did, that had a long Experience of God's Goodness and Bounty: The very Angels wonder at the Grace shown to us, especially at that by which Justice is satisfied; 1 Pet. 1.12. Which things the Angels desire to look into.

2. Above other Men. There's a common and inferior sort of Grace which is made known to all the World. The whole Earth is full of his Goodness, but this Grace that bringeth Salvation, that's peculiar to the Elect, to a few poor base Creatures in themselves, a little handful whom God hath chosen out of the World: Joh. 14.22. How is it that thou wouldst manifest thyself unto us, and not unto the World? Free Grace doth pick and choose, and how? it chooseth out things that are in themselves of no account. Look, as when God chose a Sacrifice for himself, the Lion was not offered, but the Lamb and the Dove; so God hath chosen, not those that are accounted God's, but a few despicable Creatures. Free Grace many times chooseth the worst, that all the Glory might be of God. If a Man might choose Trees for Building, he would not choose crooked ones, but those that are straight and fittest for his use and purpose: But when God comes to look among the Sons of Men, many times he chooseth the most crabbed Pieces, and calls them with a holy Calling, according to the purpose of his Grace. It is a wonder sometimes to see how Grace makes the difference between two Persons involved in the same Guilt; Justice can make no Separation: when Men are in a like Case, they must look for the same Judgment; but Grace makes a great Separation. Many of God's Elect are as deep in Sin, as those now in Hell; yet God makes a difference. Both the good and bad Thief were involved in the same Condemnation, yet one is taken into Paradise, and the other went unto his own place. Thus praise and glorify Grace.

—Hath appeared unto all Men.

The word 〈 in non-Latin alphabet 〉 , appeared, signifies, it is broken out of a sudden, like a Star, or like a Light that was not seen before; and so it refers to the late Manifestation of the Gospel in the Apostles days: Now on a sudden it broke out. So Luke 1.78, 79. Through the tender Mercy of our God; whereby the Day-spring from on high hath visited us, to give Light to them that sit in Darkness, and in the shadow of Death: It is meant of the breaking out of the Gospel, as the Day doth after a dark Night; so here the word 〈 in non-Latin alphabet 〉 implieth the same.

Doct. 2. That Grace in the discoveries of the Gospel, hath shined out in a greater Brightness than ever it did before.

This Grace appeareth in the Gospel, there and there only is it clearly manifested.

In the Prosecution of this Point, I shall show,

I. What Darkness there was as to the knowledge of Grace before.
II. How much of Grace is now discovered.

I. What a Darkness there was before the eternal Gospel was brought out of the Bosom of God. There was a Darkness both among Jews and Gentiles: In the greatest part of the World there was utter Darkness as to the knowledge of Grace, and in the Church nothing but Shadows and Figures.

1. This Grace was not known in the World, only a little of it was; Psal. 33.5. The Earth is full of the Goodness of the Lord ; some inferior Grace was made known to them in the Creation, and in the course of Providence, by showers of Rain, and fruitful Seasons; Grace on this side Heaven; but nothing of the Secrets of God's Bosom, of the Incarnation of God, of the Expiation of Sin by his Death, of Salvation by Faith in the Mediator; this depends not upon the Connection of natural Causes, but the free Pleasure of God: therefore the Angels knew it not till it was revealed in the Church; Ephes. 3.10. To the intent that now unto the Principalities and Powers in heavenly places, might be known by the Church the manifold Wisdom of God. The Gentiles by looking into the Order of Causes, could never find it out: They might find a first Being, and the chiefest Good, but not a Christ, not a Savior, there they sat in the shadows of Death, and did not understand nor desire Eternal Life: Acts 14.17. Nevertheless he left not himself without Witness, in that he did good, and gave us Rain from Heaven, and fruitful Seasons, filling our Hearts with Food and Gladness. Much of God may be seen in the known courses of Nature, Rain from Heaven, and fruitful Seasons, but nothing of Christ. The Apostle speaks it there to dissuade them from the Worship of Jupiter, and Mercury, and other of the Vanities of the Gentiles; he argues from the Grace of Nature, and common Benefits which they had received; this were enough to make them acknowledge a Divine Power. Pray mark, the Apostle saith, He left not himself without a Witness, yet he suffered them to walk in their own ways, because he did not reveal his Gospel, nor give them his Spirit. Psal. 147.19, 20. He showeth his Word unto Jacob, his Statutes and his Iudgments unto Israel. He hath not dealt so with any Nation; and as for his Iudgments, they have not known them. Rom. 16.25, 26. According to the Revelation of the Mystery, which was kept secret since the World began: But now is made manifest, and by the Scriptures of the Prophets, according to the Commandment of the everlasting God, made known unto all Nations for the Obedience of Faith. Ephes. 3.4, 5. Whereby when ye read, ye may understand my Knowledge in the Mystery of Christ; which in other Ages was not made known unto the Sons of Men, as it is now revealed unto his Holy Apostles and Prophets by the Spirit. Col. 1.26, 27. Even the Mystery which hath been hid from Ages, and from Generations, but now is made manifest to his Saints. To whom God would make known what is the Riches of the Glory of this Mystery among the Gentiles, which is Christ in them the Hope of Glory. But God suffered them to serve their own Lusts, and to carry on that Religion which they had feigned to themselves. But then he left not himself without a Witness, for they had many corporal Blessings, from whence they might easily collect, that they should not worship Stocks and Stones, and dead Men, but the living God, by whose Providence those Blessings were dispensed. Though he gave them not the Gospel, yet he gave them the Light of Nature, and the Looking-glass of the Creatures. There is much ado, whether this were auxilium sufficiens Gratiae, a sufficient Help to convert them, or to bring them to such a Condition, that they might gain the Grace of God. It was enough to oblige them to seek after God, and to convince them that they did ill in worshipping the Creatures, but it was not sufficient to find out the true God, and enjoy him. Saving-Grace is not granted by any Promise to the improvement of Nature. Well then, though the whole Earth be full of the Goodness of the Lord, that is, of the Fruits and Effects of his common Bounty, yet nothing of his Saving-Grace is known, till it appeared and broke out in the Gospel.

(2.) To the Jews this Grace began to dawn, but it was veiled in Figures and Shadows, that they could not see clearly. The Substance of their Doctrine was the same with ours, but there is a great deal of difference in the manner of Dispensation; they had the dark Text, and we the Exposition. There was Grace and Shadow by Moses, but Grace and Truth came by Jesus Christ, John 1.17. because here all the Types were revealed, and we have the Substance itself. Christ is the Light of the World. The Sun, the farther off it is from rising, the less Light it gives. Christ was not then risen, therefore there was but Twi-light and full of Shadows: Grace is opposed to the Condemnation of the Moral Law, and Truth to the Shadows of the Ceremonial Law. Christ's Offices, his Benefices, his Person, were but darkly propounded to them. Take but one place for all: Of all the Ministers of the Legal Dispensation, John the Baptist saw the clearest; yet, saith Christ, the least of Gospel-Ministers knows more than he, Matth. 11.11. Verily I say unto you, among them that are born of Women, there hath not risen a greater than John the Baptist; notwithstanding, he that is least in the Kingdom of Heaven, is greater than he. John drawing nearer to Christ, had a clearer knowledge of the Meaning and Application of the Types than others had. But now, those that have lived after the pouring out of the Spirit upon Christ's Ascension, under the Gospel-Dispensation, have a clear insight into the Doctrine of Grace, far more clear than it was in the days of John.

II. What and how much of Grace is now discovered? I answer.

(1.) The Wisdom of Grace. The Gospel is a mere Riddle to Carnal Reason, a great Mystery; 1 Tim. 3.16. Great is the Mystery of Godliness. There we read of God and Man brought together, and Justice and Mercy brought together by the Contrivance of Grace. Here we only see this Mystery, that is without Controversy great, for these Things could not come into the Heads of any Creatures. If Angels and Men had been put to study, and set down their Way of Reconciliation to God, how it should be, they could never have thought of such a Remedy, as the bringing of God and Man together in the Person of Christ, and Justice and Mercy together by the Blood and Satisfaction of Christ; this came out of no Breast but God, he brought the Secret out of his own Bosom. When the Question was put in the Counsel of the Trinity, How Man that was fallen might be brought again to God, from the Depth of Misery, to the Height of Happiness? Grace interposed, and propounded Christ to be God-Man in one Person. O the strangeness and wonderfulness of this Contrivance! If you consider the Weakness and Vileness of Human Nature, the Infiniteness and Excellency of the Divine Nature, certainly such a Plot could not enter into the Head of any Creature. Upon what Grounds could any Creature expect such a Condescention, that Mortal and Immortal, Infiniteness and Finiteness should come together? And as the Person of Christ is wonderful, so also is his Work and Business, which was to bring Justice and Mercy to kiss each other; that Justice might have full Satisfaction for Men's Sins, and Mercy have full Content in procuring their Salvation, that Grace might be glorified, and yet Justice be no Loser. When God redeemed the World, he had a greater Work to do than to make the World at first: The Object of Creation was pure Nothing; but then, as there was no Help, so no Hindrance: But now in Redemption there was Sin to be taken away, and that was worse than anything. We deserved Ill, his Justice and Truth had a Quarrel against us, and therefore this was the harder Work, and needed more of his Wisdom, which now is discovered fully to us in the Gospel. When God was to make Man, though he was to be his noblest Creature, next the Angels, it was nothing to the Divine Power to make him of the Dust of the Earth. Now Sin makes us worse than Earth: Job 30.8. They were Children of Fools, Children of base Men, they were viler than the Earth. Our Condition was worse: here God's Justice opposed; but Grace found out the Contrivance, and sent Christ in the Form of a Servant, who was in the Form of God, thought it no robbery to be equal with God, Phil. 2.6, 7.

(2.) We discern the Freeness of Grace in the Gospel, both in giving and accepting. Whatever God doth, is a Gift; and what we do, it is accepted of Grace. In giving, there's a great deal of Grace made known there. The Lord doth all freely, John. 1.16. And of his Fulness have all we received, and Grace for Grace ; that is, for Grace's sake: He gives Christ, gives Faith, gives Pardon; He gives the Condition as well as the Blessing. Certainly now we have to do with a God of Grace, who sits upon a Throne of Grace, that he might bestow freely to all Comers: Out of Christ and in the Law, there God is discovered, as sitting upon a Tribunal of Justice, as he is described, Psal. 97.2. Clouds and Darkness are round about him; Righteousness and Judgment are the Habitation of his Throne. But now saith the Apostle, Heb. 4.16. Let us come boldly unto the Throne of Grace, that we may obtain Mercy, and Grace to help in a time of need ; that we may have Mercy for Pardon, and for acceptance of our Persons; and Grace to help us against our Weaknesses. This was figured out in the Law; under the Law it was figured out by the Mercy-Seat between the Cherubims, from whence God was giving out Answers; but there the High Priest could enter but once a Year, and the way within the Veil was not fully made manifest, Heb. 9.8. There was a Throne of Grace then, but more of God's Tribunal of Justice; there was Smoak and Thundering about his Throne: But now let us draw near, that we may obtain Grace, take all freely out of God's Hand. Then there is Grace manifested in accepting as well as giving; God accepts of serious Repentance for complete Innocence; of Sincerity for Perfection; of the Will for the Deed; of a Person for Christ's sake; and of the Works for the Person's sake. Thus God doth both give, and accept freely. That we do is not brought to the Ballance, but Touch-stone. Many times a good Work is not full Weight; God doth not look to the Measure, but to the Truth of Grace; he requires Truth in the Reins.

(3.) The Efficacy and Power of Grace is discovered in the Gospel. Christ sendeth his Spirit to apply what he himself hath purchased. One Person comes to merit, and the other to accomplish the Fruit of his Merit. Mark, to stop the course of Grace, Divine Justice did not only put in an Impediment, but there was our Infidelity that hindered the Application of that which Christ was to merit; and therefore as the second Person is to satisfy God, so the third Person is to work upon us. There was a double hindrance against the Business of our Salvation; God's Justice, for the Glory of God was to be repaired, therefore Christ was to merit; and there was our Unbelief, therefore the Spirit must come and apply it. First, Christ suffered, and when he was ascended, then was the Spirit poured out. Had it not been for the Gospel, we should never have known the Efficacy and Power of Grace. The Apostle puts the Question, Gal. 3.2. This only would I learn of you, Received ye the Spirit by the Works of the Law, or by the Hearing of Faith? How did you come to be acquainted with Grace? This is the Seal which God would put upon the Excellency and Authority of the Gospel, that he will associate and join in assistance with it the Operation of the Spirit to accompany it. Look as it is with the Sun, Light increaseth with Heat; the Morning-Beams are faint and gentle, but at Noon the Sun shines out, not only with Glory, but with Strength: So it is here, the more the Light of the Gospel is increased, the more is the Efficacy and Power of it conveyed into the Sons of Men. The Dispensation of the Law is called the Oldness of the Letter, and the Dispensation of the Gospel the Newness of the Spirit ; Rom. 7.6. But now ye are delivered from the Law, that being dead wherein we were held, that we should serve in Newness of Spirit, and not in the Oldness of the Letter. In the mere Law-Dispensation, there was only a literal Direction, but no strength and ability to perform what is suggested; Lex jubet, Gratia juvat ; The Law commands, but all the Commands of Grace help. There is a Spirit that goeth along with the Gospel to qualify us for the Duties of it. 2 Cor. 3.6. Who also hath made us able Ministers of the New Testament, not of the Letter, but of the Spirit; for the Letter killeth, but the Spirit giveth Life. With the Dispensation of the Gospel, God joins the Virtue and Power of the Holy Ghost. The Letter convinceth, and so by consequence obligeth to Death, for we cannot perform what it requireth of us: but now there's a Spirit goes along with the Gospel, and so we are acquainted with the Efficacy of Grace.

(4.) We are acquainted with the Largeness and Bounty of Grace. The Benefits that come by Christ, were not so clearly revealed in the Law; there was no Type that I know of, which figured Union with Christ. The Blood of Christ was figured by the Blood of Bulls and Goats; Justification, by the fleeing away of the Scape-Goat; Sanctification, by the Water of Purification. But now Eternal Life is rarely mentioned in express Terms; sometimes it is shadowed out in the Promise of inheriting the Land of Canaan, as Hell is by going into Captivity, but otherwise it is seldom mentioned: 2 Tim. 1.10. But now it is made manifest, (speaking of the Grace of God) by the appearing of our Savior Christ, who hath abolished Death, and hath brought Life and Immortality to light through the Gospel. The Gentiles had but glimmerings, and gross Fancies about the future State; Life and Immortality was never known to the purpose, till Christ came in the Flesh; and therefore Heaven is as sparingly mentioned in the Old Testament, as Temporal Blessings are in the New. In the New Testament we hear much of the Cross, of Sufferings and Afflictions. Why? Because there's much of Heaven discovered; the Eternal Reward is strong enough, but Temporals are not of Consideration. Carnal Men are of a Temper quite contrary to the Gospel; they could be content to be under the Old Dispensation, to have Temporal Blessings, and let God keep Heaven to himself. But this is the great Priviledg of the Gospel, that Life and Immortality, the Blessed Hope, the Eternal Recompences are now mentioned so expressly, and propounded to our Desires and Hopes.

(5.) In the Gospel we learn the Sureness of Grace. God will no more be disappointed; the whole Business lies without us in other Hands. In the first Covenant, our Salvation was committed to the indeterminate freedom of Man's Will; but now Christ is both a Redeemer and a Surety. The former Covenant depended upon something in ourselves, upon the mutability of our Will; but now it is put into the Hands of Christ, not only to reconcile us to God, but to preserve and keep us in such an Estate: Therefore, Heb. 7.22. he is said to be the Surety of a better Testament. Christ stands engaged to see the Covenant kept on both sides: God hath Christ to challenge for Obedience, and we to give us Grace to perform that which God hath required of us; so that now Grace in all its Glory is made known. The Apostle saith, Rom. 4.16. Therefore it is of Faith, that it might be by Grace; to the end the Promise might be sure to all the Seed. This is that which makes it sure to all the Elect, because God deals with us upon such gracious and free Terms.

SERMON II.

TITUS II.11.

—Hath appeared unto all Men.

Use 1. LET us prize these Days of Grace. We are not apprehensive enough of the Mercy that Grace is so clearly revealed. The Gospel is the Light of the renewed World; we can no more be without the Gospel, than the World can be without the Sun: Psal. 19. David first speaks of the Sun, then of the Law, which signifies there the general Doctrine of the Scriptures. People would be in a miserable case, and all things would languish and suffer decay, if the Sun were gone; and such blackness there would be upon the new Creation, if we had not the Light of the Gospel. O how miserable were they that wanted the Light of the Sun for a few days, as in Egypt ! And how barbarous and miserable should we be, were it not that Immortality and Life is brought to light by the Gospel? Tertullian saith, Gemmae à sola raritate gratiam possident, Jewels are commended for their scarceness and rareness. O we should the more seriously regard the Gospel, because God hath been so tender of revealing it; for four thousand Years in a great measure the Gospel lay hid. God kept it for a long time as a precious Secret hid in his own Bosom, and did not think the World worthy of it, till the Son of God came out from him to take our Nature, then was the Gospel discovered. Only as a King reveals his Secrets to some of his Intimates and Privy-Counselors, and hides them from the rest of his Subjects; so God revealed it to some Prophets, and some Holy Men; and yet they had but a glimpse, and saw Christ at a distance: As when we see a Man a far off, we cannot tell his Shape, nor color of his Clothes, nor other Circumstances, but only we see the Substance and Bulk of a Man; so they saw Christ, but it was at a distance, they could not tell the particular Circumstances of his Birth, Incarnation, Death and Resurrection, so clearly as now we can: therefore the Prophets are forced to study their own Prophecies, 1 Pet. 1.10. Of which Salvation the Prophets have inquired and searched diligently, who prophesied of the Grace that should come unto you. They saw there was a glorious Salvation at hand, but fully what to make of it they could not tell; therefore they studied their own Writings and Prophecies, that were brought to them by the Spirit of God: The very Prophets of God would have thought themselves happy to see the things that we see; Mat. 13.16, 17. But blessed are your Eyes, for they see; and your Ears, for they hear. For verily I say unto you, that many Prophets and Righteous Men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. We have a far more happy Estate, since the manifestation of Christ in the Flesh, and pouring out of the Spirit, than Abraham and David, and the Prophets and Righteous Men had, for God hath dealt more mercifully and kindly with us; they had but a glimpse, and how earnestly did they desire to see more? and therefore were enquiring after it more and more. The usefulness, necessity and rarity of the Gospel, should make it more dear to us, that we should prize these Days of Grace more than we do.

Use 2. Let it put us upon trial: What are we the better for these Days of Grace? Have we more knowledge and clearness of Faith? Alas! we are far inferior to those that obtained but the Shadows; their Eagle-Eye discerned more of Christ in a Ceremony, than we can in the Substance. It is said, Zech. 12.8. He that is feeble among them at that Day, shall be as David; and the House of David shall be as God, as the Angel of the Lord before them. But we come short, not only of David, but of the meanest Believer in the Old Testament, and have little knowledge of the Covenant and Blessings of it. We lose the benefit of the days of Light wherein we live: as good we had never heard of the Gospel; nay, in some sense it had been better for us we had never enjoyed these days of Plenty, if we do 〈◊〉 profit by them. To stumble in the Night is more venial and pardonable; but it is dangerous to stumble there where we have the benefit of the Light to see our way. The Grace of God hath appeared, breaking out like a clear Light, yet we come short of Grace offered to us. Trees in a fertile Soil should be more fruitful, and Cattle in better Pasture should thrive more: so we that are led forth by the pleasant Streams, and refreshed with the tender Grass of the Earth, should thrive more. Wherefore hath God set up a Candle, a Light in the Church, but that we should work by it? Therefore have you improved these days of Grace? What of Power have you got to subdue Corruption? Alas! to some the Gospel is but a dead Letter still, it gives them no strength to master their Corruptions; at best it is a directive Light, not persuasive, it is only as Light, not as Fire to consume and burn up their Lusts; therefore what of Strength can you speak of for subduing of Corruption? What of willingness of Heart to do Duties? The Love of Christ constraineth us, • Cor. 5.14. You who are not acquainted with God's Love and Grace, have less Constraint: It should not be so, yet there is more recorded of the Piety, Zeal and Devotion of the Saints of the Old Testament, than we can imitate. And have we a greater measure of Comfort to carry us out against Discouragement? Have we a more full Joy to bear us up against all the Afflictions of this present Life, now there is more Grace discovered? Joh. 15.11. These things have I spoken to you, that my Joy might remain in you, and that your Joy might be full. Is there a greater measure of Charity in doing good to them that need it, as more of the Bounty of God is discovered to us in these days of Grace? Under the Law all things were set down in so many positive Precepts; the exact Proportion what they should give and lay out, the tenth part was the Lord's: But under the Gospel it may be there was no such Precept, (though that be a great Question, whether the Tenth be not the Lord's still?) but God knows Love will not be backward, for it is trusted much in the days of the Gospel. In short, are we more acquainted with God's Covenant? Can we subdue Corruptions more? bear Afflictions better? and have we a greater Ability and Willingness to good Works?

—Which bringeth Salvation to all Men.

That is, to all that accept of Grace, bond or free, and that Salvation is taken for our complete Happiness, for eternal Life and Salvation, is clear enough. The Point then is,

Doct. 3. That the Grace of God revealed in the Gospel, is the great means of Salvation, or a Grace that tends to Salvation.

The Gospel is called the Power of God unto Salvation: Rom. 1.16. I am not ashamed of the Gospel of Christ, for it is the Power of God to Salvation ; that is, a powerful Instrument which God useth. Therefore it is called the Arm of the Lord, Isa. 53.1. Who hath believed our Report? and to whom is the Arm of the Lord revealed? Its Force is not in Letters and Syllables, but it standeth in the Co-operation of the Spirit by which God owneth and honoreth it. It is said to Cornelius when Peter came to preach the Gospel to him, Acts 11.14. That he should tell him words, whereby he and all his House should be saved. There's no other way to bring Men to God but this, this will teach you how you and your little ones should be saved.

Now the Gospel, or the Grace of God in the Gospel, is a means of Salvation, because it hath a moral Tendency that way, and because it hath the Promise of the Spirit's Work and Assistance.

1. It hath a moral tendency that way; for there is the History of Salvation, what God hath done on his part; there are the Counsels of Salvation, what we must do on our part; and there are excellent Enforcements to encourage us to embrace this Salvation.

(1.)There is the History of Salvation, what God hath done on his part; there all things are ready, there you here of the Love of God, that he hath given his only Son, and of the free Election of those whom he means to save in Christ. There you hear of the Person of the Mediator, his Mission and sending into the World; his Incarnation, his Unction, or anointing to his Office; his Abasement, his Obedience, his Death, his Burial, his Satisfaction for Sin, his Purchase of Life; and then his Exaltation, with all the Fruits and Effects of it, to wit, his Intercession at the Right-hand of God, his Effusion and pouring out of the Spirit to be his Deputy here on Earth: and there you read of his Collection and manner of gathering of a Church by the Institutions of the Word and Sacraments: There we hear of the Humiliation of Christ, by which Salvation was purchased; and of his Exaltation, whereby the Graces that accompany Salvation are distributed and dispensed; and how Christ by his Spirit applies this Salvation.

(2.) There is the Counsel of Salvation, what Man must do on his part, that he may partake of the Righteousness and Spirit of Christ, according to the good pleasure of God, which Christ purchased by virtue of his Humiliation, and dispenseth and distributeth by virtue of his Exaltation. I call all this the Counsel of God, because thus it is called in Scripture, Luke 7.30. The Pharisees and Lawyers rejected the Counsel of God against themselves. If you will be saved, here is God's Counsel, thus you must do. It is dangerous for a sick Man to alter the Physician's Method and Receipt, to be tampering, to be taking out and putting in; so it is very dangerous to alter the Counsel of God which he hath set down, how we may be brought to Salvation. Do not, as the young Man that came to Christ, and said, Matth. 19.16. Good Master, what good thing shall I do that I may inherit Eternal Life? and yet when Christ puts him to the trial, it's said he went away sad. So a natural Man, his Heart is raised up to hearken after Salvation, but he goes away sorrowful, when he cannot win Heaven in his own way, to enjoy Christ and the World, Christ and carnal Liberty, and Christ and his carnal Pleasures; therefore you must not only look to the History of Salvation, what God hath done, but to the Counsel of Salvation, what you must do. And Peter sums it up, and gives an Abridgment of the Gospel, Acts 2.37, 38. Men and Brethren, what shall we do? And Peter said unto them, Repent, and be baptized everyone of you in the Name of Jesus Christ, for the Remission of your Sins, and ye shall receive the Gift of the Holy Ghost. Repentance, that implies true and lively Grief because of Sin and Misery, by which a Man feeleth the Wrath of God, grieveth because he hath offended God, acknowledgeth that he hath deserved Condemnation, hungereth and thirsteth after Christ, and then waiteth till his Heart be settled in the Comfort of the Gospel, and he possessed of the Righteousness of Christ. Nay, Repentance implies more, you must lay down the Weapons of Defiance, and study Thankfulness to God, and walk in new Obedience, and love God, and love your Neighbor, and bear the Cross quietly, waiting for eternal Life. This is the Counsel of God to you, if you would be saved. And then he saith, Be baptized, by which Peter understands a religious use of the Seals, and all the Means of Salvation in which God is wont to meet us, and give us the Supplies of his Grace by his Spirit.

(3.) There are excellent Enforcements to encourage us to embrace this Salvation; God is very impatient of being denied, now he speaks in the Gospel, and useth all kind of Methods. As a Man who cannot undo a Door, and having a bunch of Keys in his Hand, tries one after another, till the Lock doth fly open: So the Lord tries all kind of Methods, beseecheth, threateneth, promiseth, that the Heart of the Sinner might fly open. He beseecheth, God falls a begging to his own Creature, and deals with us as importunately as if the Benefit were his own; thus doth he pray us to be reconciled. And then God threatens eternal Death, to stir us up to take hold of eternal Life; he tells us of a Pit without a Bottom, and a Worm that never dies. Sometimes he seeketh to work upon our Hope, and sometimes upon our Fear; he not only tells us of the loss of Happiness, which is very grievous to an ingenuous Spirit, Heb. 12.14. Follow Holiness, without which no Man shall see the Lord : But he tells us of those eternal Torments that are without End and Ease, of a Worm than never dies, and of a Fire that shall never be quenched: O whose Heart doth not tremble at the mention of these things! Then (on the other side) we have Promises as great as Heart can wish for, and more, 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises. It hath not entered into the Heart of Man to conceive of these things. Who ever hired a Man to be happy, or a thirsty Man to drink, or a hungry Man to eat? Salvation is so acceptable, and the heavenly and blessed Hope so glorious, that we should purchase it at any rate; but God taketh all Methods to awaken Man. Thus the Gospel may well be said to be a powerful Instrument of our Salvation, because it hath a powerful Tendency that way.

2. Because it hath the Promise of the Spirit's Assistance. Rom. 1.16. the Gospel is said to be the Power of God unto Salvation, not only because it is a powerful Instrument which God hath appropriated to this Work, but this is the Honor God puts upon the Gospel, that he will join and associate the Operation of his Spirit with no other Doctrine but this. And therefore the Apostle saith, Gal. 3.2. Received you the Spirit by the Works of the Law, or by the hearing of Faith? How come you to receive the Spirit? either by endeavoring to get Acceptance with God according to the Terms of the Law, or by the Doctrine of the Gospel? The Assistance of the Spirit is joined with no other Doctrine. This is the Authentic Proof of the Excellency of that Doctrine, that God hath reserved the Power of his Grace to go along with it, he will not associate and join his Spirit with any other Doctrine. The Law, as it is contra-distinguished from the Gospel, it is called the Ministration of Condemnation, 2 Cor. 3.9. and the Ministration of Death to fallen Man, ver. 7. It is the Office of the Law to condemn a Man, not to save him: Not as if preaching of the Law did make us guilty, but shows us to be guilty; to him that is guilty of Death, it puts the Guilt before their Eyes, that knowing it, and feeling it, he may be terrified, and despair in himself, and beg for Deliverance. To this end the Apostle gives us an account of his own Experience, Rom. 7.9. I was alive without the Law once ; that is, I thought I was alive, and did not know myself, or feel myself guilty of Death; I thought myself to be in as good a condition towards God as any Man; but when the Commandment came, Sin revived, and I died, then I counted myself to be lost and utterly undone. A Sinner before the Law comes, is like a Beggar that dreams he is a King, and that he wallows in Ease and Plenty; but when he awakes, his Soul is empty, and he feeleth his Poverty, and his hungry Belly, and his Rags confute all his Dreams and false Surmises: So we thought ourselves to be alive, in a good condition towards God; but when the Law comes, then we see ourselves to be dead and lost. Therefore the Law, as it is opposed to the Gospel, is not the Means of Salvation, so it is only the Law of Sin and Death; Rom. 8.2. For the Law of the Spirit of Life, in Christ Jesus, hath made me free from the Law of Sin and Death.

Object. You will say, these seem to be hard Expressions, to call it the Law of Sin and Death; but you must understand it aright. To Man fallen, the Law only convinceth of Sin, and bindeth over to Death, it is nothing but a killing Letter; but the Gospel, accompanied by the Power of the Spirit, bringeth Life. Again, Psal. 19.7. it is said there, The Law of the Lord is perfect, converting the Soul: therefore it seems the Law may also be a word of Salvation to the Creature. I answer; By the Law there, is not meant only that part of the Word which we call the Covenant of Works, but there it is put for the whole Word, for the whole Doctrine of the Covenant of Life and Salvation; as Psal. 1.2. His Delight is in the Law of the Lord, and in his Law doth he meditate day and night. And if you take it in that stricter sense, then it converteth the Soul but by accident, as it is joined with the Gospel, which is the Ministry of Life and Righteousness, but in itself it is the Law of Sin and Death. Look as a thing taken simply, would be Poison and deadly in self, yet mixed with other wholesome Medicines, it is of great use, is an excellent Physical Ingredient. So the Law is of great use as joined with the Gospel, to awaken and startle the Sinner, to show him his Duty, to convince him of Sin and Judgment; but it is the Gospel properly that pulls in the Heart.

Use. To press you to regard the Gospel more, as you would Salvation itself, for it bringeth Salvation. By way of Motive and Encouragement.

(1.) Consider the greatness of the Salvation: Heb. 2.3. How shall we escape, if we neglect so great Salvation? It is not a slight matter, in the Gospel God doth not treat with you about Trifles, your eternal Life lies upon it; we preach to you a Doctrine that tends to Salvation. That so the Argument may be more operative, consider, what is Salvation? Salvation implieth a Deliverance from Danger and Distress, and a preservation in a condition of Safety. Sometimes he is called a Savior, qui quod semel factum est conservat, ne pereat, that keepeth a thing in a condition of Safety, though it were never lost. In this sense God is said to save Man and Beast, Psal. 36.6. O Lord, thou preservest Man and Beast. As he doth preserve them from Decay and Ruin; so he is the Savior of all Men, 1 Tim. 4.10. There is not a Creature but may call God Savior: But this Salvation I speak of, is a Salvation proper but to a few Creatures; not a general Preservation or Act of Providence: here is not only Safety, but Glory; it is a translation to a place of Happiness. Again, he is said to save that delivers out of Danger and Destruction, as the Shepherd that snatcheth the Lamb out of the Teeth of the Lion, saveth him; and in common speech we call him a Savior that delivers from Evil. But mark, this Salvation is not only privative but positive; Christ doth not only deliver us from Evil, from Sin, from the Wrath of God, the Accusations of the Law, and eternal Death; but positively he gives us Grace, and Righteousness, and everlasting Life; he is not only a Savior to defend us, but a Savior to bless us, a Sun, and Shield, Psal. 84.11. not only a Shield to keep from Danger, but a Sun who is the Fountain and Cause of Vegitation and Life; it is not Preservation merely, but Preferment. If Christ had only delivered us from Wrath to come, and been a Savior privatively, it had been more than we could expect; or if he had procured some place where we might have been unacquainted with Pain or Trouble, yet then he had been a Savior; but here is not only a Ransom and Deliverance, but an Inheritance, an Exaltation; Heaven and everlasting Glory are included in this Salvation: Instead of Horror and Howlings, here are everlasting Joys, and we shall ever be with God, praising his Grace in the midst of all his Saints. The Blessing is so excellent, that we cannot neglect it without great danger; Heb. 2.3. How shall we escape, if we neglect so great Salvation? For what can we expect but that God's Mercy and Patience abused, should be turned into Wrath and Fury: and we cannot despise it without a great deal of Sin and Profaneness, Heb. 12.16. Lest there be any profane Person, as Esau, who for one morsel of Meat sold his Birthright. The Birthright was a Pledg of the Blessing; and a right of Priesthood, and Ministration before the Lord, depended upon it: This was Esau 's by Birth, and he is called 〈 in non-Latin alphabet 〉 , a profane Man, for parting with it at so low a rate, and thinking so meanly of spiritual Privileges. O, but what Profaneness is this, to despise the great Salvation that will cause us ever to be before the Lord, and minister in his Presence? We count him a profane Man, that is guilty of Murder, Theft, Adultery, Perjury, because those Sins bring public Shame and Contempt, and because these Sins are most destructive to human Society: But he is a profane Man indeed that despiseth the Gospel, because it offereth such an excellent Salvation; that is Profaneness, to slight God's best Provision, to scorn his Bowels, and when the Lord hath made the Bait, an Allurement so strong to gain Man's Heart, yet to turn his back upon it.

(2.) Consider the Compleatness of the Savior; Jesus Christ is so by Merit, and by Efficacy and Power, and so every way fitted to do us good: He doth something for us, and something in us. Look as in the Gospel there is the History of Salvation, and there Christ doth all, he is a Savior by Merit; and there is the Counsel of Salvation, and there he is a Savior by Power, he helps us to do the Duty on our part. We have the Merit of his Humiliation, and the Power of his Exaltation: for us he prevails by the Merit of his Death, and in us by the Efficacy of his Spirit. When Christ was to save us, there were several Hinderances, one on God's part, and another on ours; there was Hindrance put in by God's Justice, and a Hindrance by our Unbelief: Justice requires Merit, and Unbelief Power; Christ was a Savior both ways. Again, there are different Enemies to our Salvation, which were of several Qualities; God and the Law, and Sin and Death, and Satan and the World. Now God and the Law are to be considered in a distinct rank from Sin and Death, from Satan and the World. God was an Enemy that could not be overcome, therefore must be reconciled. The Law was an Enemy that was not to be disanulled and destroyed, but to be satisfied; the Precepts of it were not to be relaxed or repealed, but fulfilled; the Curses of it were not to fall to the ground; some must be made a Curse, that the Authority of it might be kept up. Now Jesus Christ he is made a Curse for us, and by his Merit he satisfies the Law, and the Justice of God. Then among the other Enemies, look to Satan, he is not only a Tempter, but an Accuser; as he is a Tempter, so Christ is to overcome him by his Power; as he is an Accuser, so Christ is to overcome him by his Merit. Certainly so far as Satan is an Enemy, so far must Christ be a Savior, that the Plaister may be as broad as the Sore; and therefore against the Accusations of Satan, he interposeth as our Advocate, by representing his Merit, and by bringing his Blood unto the Mercy-Seat. Once again consider, that our Comfort may be full, Christ saves us by Merit and by Power: By his Obedience and Merit, he gives us jus ad rem, a Right and Title to Salvation; but by his Efficacy and Power, he gives us Possession, jus in re ; he was first to buy our Peace, our Comfort, our Grace, our Glory of God, and then to see that we be possessed of it; and therefore we are said to be reconciled by his Death, and saved by his Life. He died, that we might rely on his Merit, and Ransom, and Blood, which was a Price to reconcile us to God; and he lives, that we might wait for his Power, and so be saved by his Life.

(3.) Consider, As the Greatness of the Salvation, and the Compleatness of the Savior, so the Excellency of the Gospel; how it manifests and sets out this Savior, not in Shadows and Types, but with clear and express Explication. God bestowed many Benefits upon the Old Church, which were great Enforcements to Godliness, but not so powerful and effectual, because they were but Shadows of Salvation. Things that grow in the Shade, come not to such Perfection as Things that grow in the Sun. In the Old Testament they had many Blessings, but they were Typical Ones, and lasted but for a while; they had many Savior's that delivered them from the House of Bondage, led them through the Red Sea, and through the Desert into Canaan ; delivered them from their Enemies, destroyed the Nations round about them. But now these were Shadows of good Things to come; the New Testament shows what is the meaning of all these; that we are delivered from the Devil, and led into Heaven, and brought to the possession of Eternal Life by Jesus Christ. The Old Testament speaketh of calling Abraham out of Ur of the Chaldees, and separating his Seed as a People to God: we can speak of Election, that we may obtain the Adoption of Sons. The Old Testament speaks of multiplying the Seed of the Jews as the Sand of the Sea: The New Testament speaks of the multitude of Converts, a great Number which none can number. The Old Testament speaks of the bringing out of Egypt ; the New, of bringing Sinners out of the Power of Darkness. The Old Testament mentions the Red Sea; the New, the Grace of Baptism, or Red Sea of Christ's Blood. The Old Testament speaks of God's Providence in the Wilderness, how the People of Israel were led up and down for forty Years, and fed, and clothed, and delivered: The New Testament speaks of God's Providence over his Church during the whole State of the present World: How he guides us by his Counsel, till he brings us to his Glory; Psal. 73.14. Thou shalt guide me with thy Counsel, and afterwards receive me to Glory. They were led into the Land of Canaan by Jordan ; and we have entrance into Heaven by Death: They could speak of Judges and Kings that were glorious, and did worthily in their Generations; but the New Testament shows all that have an Interest in Christ, shall judge the World together with Christ at the last Day; 2 Cor. 6.2. Do ye not know that the Saints shall judge the World? and as Kings shall reign with Christ for evermore, and be far more glorious than Solomon in all his Glory. Their Piety was like a Plant that grows in the Shade; now the Sun is risen, which scattereth his Light, Heat, and Influences.

(4.) Consider what should be God's Aim in the Designation of his Providence, that he hath brought it and laid it before you: Acts 13.26. To you is the Word of this Salvation sent : The Apostle doth not say, we have brought it to you, but God sent it. God hath a special hand in bringing the Gospel: if you accept it, it will be God's Token sent to you in Love; for the present it is God's Message, sent for your trial. There's a mighty Providence that accompanieth the preaching of the Gospel. You will find the Journies of the Apostles were ordered by the Spirit, as well as their Doctrine; as Acts 8.26. The Angel of the Lord said to Philip, Arise, go towards the South, unto the way that goeth down from Jerusalem unto Gaza, which is desert: If they went North or South, it was not by their own good Affection, or by the Inclination and Judgment of their own Reason, but by the Direction of the Spirit: So, Acts 16.7. They assayed to go into Bithynia, but the Spirit suffered them not. They were not left to their own Guidance and Direction, but still they were carried up and down by the Spirit: As Prophecy came not in old time by the Will of Man, but Holy Men of God spake as they were moved by the Holy Ghost, 2 Pet. 1.21. So also the delivery of it to what People it should be disclosed, was not by the direction of Men, but by the Holy Ghost. The Apostles had not only their Commission what they should do, but where they should preach it. If God send a Minister to you to preach this Grace that bringeth Salvation, do not look upon it as a thing of Chance. The Gospel doth not run by Chance, and merely according to the Intention and Designment of Men, nor in an orderly stated Course as the Sun, but by the special Direction of God. You would stand admiring, and think it a special Benefit in a time of Drought, if the Rain should fall on your Garden, and upon none else, as it did upon Gideon 's Fleece; or if the Sun should be shut up to others, and shine in your Horizon, as it did in Goshen ; such a Distinction hath God made in sending of the Gospel; it is Darkness to others, but a Sun to you. God hath a special hand in the progress of the Gospel; certainly the preaching of it in Power, there is much of God in it: the Word goes from Place to Place; if you accept it not, God will go to another. When the Jews refused the Salvation of God, it is sent to the Gentiles: Acts 28.28. The Salvation of God is sent unto the Gentiles, and they will hear it. It is not tendered unto you out of Necessity, but by way of Trial, out of God's Choice. God cannot want Clients: when you yourselves are thrust out, others may get in. You may want Salvation, but God cannot want Guests at the Feast he hath prepared.

(5.) Consider of the great Judgment that will light upon them that despise an Offer of Salvation. That which, by its natural tendency, is a Grace bringing Salvation, by your neglect may bring certain Condemnation and Ruin. Observe, God did never utterly cast off the People of the Jews for contempt of the Law; but when once they came to despise the Gospel, God would have no more to do with them. Indeed, for the contempt of the Law the Jews were punished, they went into Captivity, but still a Stock did remain, and it budded again: But when those glorious appearances of Grace were discovered to them, and they despised them, then the Wrath of God came unto them, 〈 in non-Latin alphabet 〉 , to the uttermost, 1 Thess. 2.16. When Salvation itself cannot save them, Condemnation must needs take place; and so Persons perish upon a double ground, as guilty Sinners, and as despisers of the Remedy. As a Man that is deadly sick, and will not take Physic, perisheth, both as he is sick, and as he will not take Physic; Or as a Man condemned by the Law, and being repriev'd for a short time, yet neglects to sue out his Pardon.

But you will say, Who are those Contemners of this Salvation offered in the Gospel? The Gospel is the Remedy; and contemning the Gospel, may be explained, by refusing the Counsels of Physicians. You know some are utter Enemies to Physic, and cannot endure anything that is bitter and tart: and so Carnal Men, given up to Pleasure, cannot endure the Severities of the Gospel, which are God's Counsels and Receipts for sick Souls; if a few good Hopes and Wishes will carry them to Heaven, that's all they mind. Some see that the Endeavors of Physicians do not always succeed, and that there is great uncertainty in that Art, therefore slight all: Thus do Men slight the Gospel out of pure Unbelief. Everyone that hears the Word are not saved; there are but few to whom it is manifested in Power: and so they contemn it, having no such high Thoughts of the Word of God. Some, out of Pride, refuse Physic, they know as much as the Physician; and so they throw away themselves by depending upon their own Counsel. So some, out of mere Pride and Conceit, slight the Gospel, they know as much as can be taught them; they think themselves alive, and need nothing, when they are stark dead. Others, out of negligence, they are sick, but are not at leisure to take Physic, do not mind the Condition of their Body till it proves deadly. Thus it is in the sickness of the Soul, some are slighters, Matth. 22.5. They made light of it, 〈 in non-Latin alphabet 〉 : others distrust, others cannot endure God's Terms, others are self-conceited; but all neglect this great Salvation, and contemn the greatest Gift God ever offered to Men; therefore they shall meet with the greatest Judgment.

(6.) Besides the wrong done to God and yourselves, consider the wrong you do to God's Messengers. This is the spiritual Honor God hath put upon them, that they are instrumental Savior's; 1 Tim. 4.16. In doing this, thou shalt both save thyself, and them that hear thee. We are employed in a subserviency to his Grace, that so we might be Savior's unto you. O do not rob us of the Honor God hath put upon us, let not our Employment be in vain. The Apostle urgeth this Argument, Phil. 2.16. Holding forth the Word of Life, that I may rejoice in the Day of Christ, that I have not run in vain, neither labored in vain. Discover that it is a Word of Salvation in your Lives. This would be the Minister's Crown and Rejoicing, to see the Fruits of the Word of Life▪ now in your Conversation, and hereafter in your Glorification; when a Minister shall present himself and all his Converts to God, Behold, I, and the Children which thou hast given me, Heb. 2.13. Therefore do not rob us of the Honor God hath put upon us to be instrumental Savior's.

What shall we do? Take these Directions.

1. Get a sense of your dead and lost Condition by Nature. The killing Letter makes way for the Word of Life: The Law shows us that we are dead, and then we inquire after the way of Life and Salvation. The Son of Man came to seek, and to save that which was lost, Luke 19.10. We must be lost in our own sense and feeling, before we can be saved. It is very notable, that only those that were pricked in Heart, said, What shall we do to be saved? Acts 2.37. Now when they heard this, they were pricked in their Heart, and said unto Peter, and to the rest of the Apostles, Men and Brethren, what shall we do? So Paul, Acts 9.6. And he trembling and astonished, said, Lord, what wilt thou have me to do? So the Jailor, Acts 16.29, 30. He came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, What must I do to be saved ? Till we are pinched in Conscience, we trouble ourselves with other Questions. As the Disciples had many superfluous Questions, John 9.2. Master, who did sin, this Man, or his Parents, that he was born blind? and nice Disputes, Acts 1.6. Lord, wilt thou at this time restore the Kingdom to Israel? they were taken up with terene Expectations. Such a Question Peter propounded to Christ, John 21.21. Lord, and what shall this Man do? But when we are soundly humbled, we say, Lord, what must I do to be saved? I see I am a lost Creature; an hunger-bitten Beggar will seek Relief. Such Questions are rare now, because the Law has not a kindly Work. Men think the Gate of Heaven wide, and the Way easy to find, they never came to see how far off they were. But those that know themselves to be lost, are inquisitive after a Remedy, and more pliable to God's Counsel; O, where is the Word of Salvation? what shall we do? They are ready to submit to any Terms God shall prescribe. Others make dry Confessions of Sin, and give in a Narrative, but are not so solicitous about the Remedies and Redresses: but poor wounded Spirits, that are sensible of their Misery by Nature, say, Good Sir, show us the way; let God write down what Articles he pleaseth, we would be glad to subscribe to them. Bonds of Iniquity are much more sure than Bonds of Duty.

2. Let us attend more conscionably, both upon the reading and hearing the Word of the Gospel, for both are instituted. Upon the reading of it, we should often consult with it, it is the Counsel of God to poor lo • t Souls, and the Charter of our Salvation. Do not think reading will be altogether unprofitable. The Eunuch was reading, and wanted an Interpreter; then God sent Philip, Acts 8.33. He that • ent Philip to the Eunuch, will send the Spirit to thee. Then attend more upon the hearing of the Word of this Salvation. Hearing is necessary. He that refuseth God's Ordinance, refuseth Life and Salvation. When Men think they can get as much Good by reading at Home, as by hearing Sermons; they set up their foolish Judgment against God's Wisdom, as if they could tell a better Means of Salvation than God himself. God's Word read is an Ordinance, and God's Word taught is an Ordinance. Are we so wise as to be above the help of Church-Gifts? yet we are not above God's Ordinance. When God hath instituted two Things, we should observe both: He hath instituted Baptism, and the Lord's Supper; we must not, because we have been Baptized, neglect the Supper: so we must not neglect Hearing, because we have Reading. As God hath instituted Prophets and Apostles to write Scripture, so likewise Pastors and Teachers to open, explain, and apply Scripture▪ and therefore the Ministry must not be contemned.

Object: But you will say, God's Blessing goeth with the Gospel; and when we read the Scriptures at Home, we are sure of pure Gospel; but we cannot say so of the Sermons of Men, who are liable to Miscarriage and Error.

Answ. The Scripture is pure Gospel of itself, and by itself; and the Sermons of Men for the Scripture's sake, for they are but comparing one Scripture with another; they differ but as the Cloth and Garment; Scripture is the Cloth, and Sermons make it up into a Garment for use; or as Corn and Bread, the same Substance remaineth in both. An Apothecary, when he tempers several Ingredients to make a Medicine, he doth not destroy the Nature of the Simples, but compounds them, to make the Medicine more effectual; so by Gifts in the Church, the Gospel is not destroyed, but ordered and compounded, that it may be more useful. Indeed you must look to it, that there be no Sophistication in the Composition; a spiritual Man hath a distinguishing Appetite: therefore be much in Reading, much in Hearing. When the Wind is laid, the Mill stirs not; and a Ship under sail goes the • wifter for Oars, so the hearing of the Word moves the Affections; but when we cannot come to hear it, our Affections are laid and stir not.

3. In reading and hearing the Word, receive all the Parts of it; Acts 20.27. I have not shunned to declare to you all the Counsel of God. The Receipts of a Physician must not be altered, neither by the Apothecary nor Patient; so We must not alter God's Receipts, nor You neither; We must not shun to declare, nor You to receive the whole Counsel of God. For instance, there is the History of Salvation: the Doctrinal and Historical Part must be kept pure, that's the Foundation. You read, in Gen. 26.20. there was a great strife between Isaac 's Herds-men, and the Herds-men of Gerer, about Wells: O certainly we should earnestly contend for the Faith that was once delivered to the Saints, Jude 3. these are Wells of Salvation. Take away one of the Natures of Christ, or destroy one of his Offices, and you lose a Fountain of Comfort, there is a Well of Salvation dammed and stopped up. So the promissory and hortitory Part is necessary to quicken us, that we may not look for more than God hath promised, an earthly Kingdom without the Cross, or imperfect Justification that needs our Merit, or perfect Sanctification without the Relicks of the Flesh. But especially let us have regard to the mandatory part of the Gospel, there we are apt to flinch and start aside; but we hearken not only to what God hath done for us, but what he requires of us, that we may obey the Counsels, as well as believe the History of the Gospel. The Covenant is mutual, there is an Obligation upon God, and an Obligation upon us; therefore we read, Exod. 24.7, 8, 9. that half of the Blood was sprinkled upon the Altar, to note God took upon him his part of the Obligation; and half upon the People, to note they must take upon them their part of the Obligation. It is true, that God in the Covenant of Grace gives the Condition, as well as the Blessing promised; but our Obligation is to be acknowledged; though it be wrought of God, yet it is to be done by us. And there must be a Restipulation, the Answer of a good Conscience towards God, 1 Pet. 3.21. What Answer do you make to God's Proposals and Articles? It is an Allusion to the manner of admitting Persons to Baptism in those days, they were to answer to Questions; Credis? Dost thou believe? The Person to be baptized was to answer, Credo, I do believe. Abrenuncias? Dost thou renounce the World? he answered, Abrenuncio, I do renounce. Spondes? Dost thou undertake to obey God? Spondeo, I undertake, I promise so to do. We must not only regard what God and Christ have done, but there must be something in us before we can make use of what God and Christ have done for us. There is a mutual Consent of both sides; the Gospel is as it were an Indenture drawn between God and us; therefore as we look to God for Eternal Life and Salvation, which is made over to us in the Promises of the Covenant, so God looks for Obedience and Faithfulness from us, which is required of us in the Precepts of the Covenant.

—To all Men.

That is, to all sorts of Men, Bond or Free, to Servants as well as others; for in the Context he doth discourse of Servants. I shall only in brief observe this Note.

Doct. 4. That this Salvation which the Grace of God bringeth, is free for all that will accept of it.

God excludes none but those that exclude themselves. It is said to appear to all Men.

1. Because it is published to all sorts of Men, they all have a like favor in the general Offer; Joh. 6.37. All that the Father giveth me, shall come unto me; and him that cometh to me, I will in no wise cast out. There are two things in that Description; there is the Doctrine of Election, and the Offer of Grace. It is certain the Elect shall come; but then in the offer or tender of Grace, they have all alike favor. Therefore be not discouraged, for whoever comes, shall be sure of Wellcome; by this means the Reprobate are left without Excuse. The Gospel is wisely contrived, it gives no ground of Despair to any, one hath as fair ground to believe as the other; there is no Monopoly in the Offer: God doth not say, Come you, and not others, and I will not cast you out; but, Whosoever comes. The Wicked have as fair a ground to believe as others; in the general offer God speaks promiscuously.

2. All that accept, have a like Priviledg; therefore this Grace is said to appear to all Men. There is no difference of Nations, nor of Conditions of Life, nor of lesser Opinions in Religion, nor of degrees of Grace. See all sum'd up by the Apostle, Col. 3.11. There is neither Greek nor Jew, Circumcision nor Uncircumcision, Barbarian, Scythian, Bond nor Free, but Christ is all and in all. We are taken with the admiration of outward Privileges, and are altogether for impaling and enclosing the common Salvation, as it is called Jude 3. The Lord accepts of all, be they Jew or Greek, &c. To go over these Distinctions. The several Conditions of Life make no difference, Bond or Free, Rich or Poor. Servants or Bond-men in those times were in a miserable case, they were but animata Instrumenta, used as living Instruments; every Master had Potestatem Vita & Necis, Power over the Life and Death of his Servants, as over his Cattle: But now free Grace doth overlook this Distinction, Bond or Free are all one in Christ. In the account of God, there is none poor but he that wants the Righteousness of Christ. Then for other differences in moral Excellencies, some Nations are more civil than others; but saith he, neither Scythian nor Barbarian, that doth not vary the case: he doth not mention only the Barbarian, but the Scythian, which were of all People most rude and savage, the very Dross and Dregs of Barbarism itself; they had little Knowledge in the Arts, Letters and Civilities of other Nations, yet all these are one in Christ. Then there is no difference of Nation, Greek or Jew ; some may live in a colder, some in a warmer Climate, as they are nearer or further off from the Sun; but all are alike near to the Sun of Righteousness. God hath broken down the Partition-Wall, and enlarged the Pale of the Church. Indeed Rome would fain rear up a new Partition-Wall, and confine God to their own Precincts, as if out of their Church there was no Salvation. Envious Nature cannot endure to hear that all Nations should stand upon the same Level. So again, for some lesser Differences in Religion, that do not destroy the Foundation, Circumcision and Uncircumcision, all is one in Christ, provided they submit to the main Duties of Christianity: They were the two known Parties and Factions in those Times, but yet such as did not exclude from the benefit of the common Salvation. When there was a Schism at Corinth, 1 Cor. 3.4. One saith, I am of Paul, another, I am of Apollo, Christ is only ours and not yours: Paul writeth to them, 1 Cor. 1.2. To all that call upon the Name of Jesus Christ our Lord, both theirs and ours. We anathematize one another, and impropriate Christ by sacrilegious Censures. It is very natural to us to confine Grace within the Circuit of our own Opinions; and the worst sort of Christians for the most part do so; as if none should go to Heaven but those of their Party. Tertullian speaking of the Times in which he lived, It is Holiness enough with some (saith he) to be of such a Party, as if none could be saved but Men of their own Perswasion. Now saith the Apostle, Neither Circumcision nor Uncircumcision, all have the same common Priviledg. Once more, though there be a difference in the degrees of Grace, yet all have an Interest in the common Privileges of Christians. Some have a stronger, some a weaker Faith; but saith the Apostle, Rom. 3.22. The Righteousness of God, which is by Faith of Jesus Christ, is unto all, and upon all that believe; for there is no difference ; they all take hold of the same Righteousness. Look as a Jewel held by a Man and by a Child, though the Man holds it more strongly than the Child, yet it is the same Jewel, and of the same Worth and Value: So the Righteousness of Christ is of the same Worth before God; the stronger Believer holds it faster than the weaker Believer; but though he cannot be so high in Faith as Abraham, and as other Worthies of God, yet he hath his hold-fast upon God. Differences of Nations and outward Condition do neither help nor hinder Salvation; and different degrees of Grace, though they occasion some accidental difference in the spiritual Life, as some have more Comfort than others; yet as to the main, all that accept have a like Priviledg. The Reasons of it are partly, because the same Grace is the cause of all. Free Grace acts for the good of all upon the same terms; Isa. 43.25. I, even I am he that blotteth out thy Trangressions for my own sake, and will not remember thy Sins. God doth not take notice of Differences in them whom he forgives: God may pardon the Sin of Andrew and Thomas, as well as of Abraham and Paul ; Grace's Motives lie within itself. And partly because they have the same Redeemer Jesus Christ, theirs and ours. Under the Law you shall find the Rich and Poor were to give the same Ransom; The Rich shall not give more, and the Poor shall not give less than half a Shekel, Exod. 30.15. to signify the Price of Christ's Blood for all Souls is equal; they have not a nobler Redeemer, nor a more worthy Christ than thou hast. And partly because your Faith is as acceptable to God as theirs, 2 Pet. 1.1. To them who have obtained like precious Faith with us ; that is, for kind, though not for degree. It is of the same Nature, Worth and Property with the Faith of the Apostle's, though everyone cannot believe as strongly as Peter, nor come up to his height.

Use 1. If the Grace of God hath appeared to all Men, then let us put in for a share, Why should we stand out? Are we excepted and left out of the Proclamation of Pardon and free Grace? If Persons be excepted by Name when a Pardon is offered to Rebels, they stand off, and will not come within the Verge of such Power; but if it be offered to all, why should we stand out? we must not add nor detract. If God hath said, Christ died for Sinners, believe him upon his Word, and say, I am Chief; do not say I am a Reprobate, God hath no Favor for me: Will you leave that Word, and hazard your Salvation for a groundless Jealousy and Scruple? Therefore confute your Fears, and put all out of question by a thorough believing.

Use 2. For Comfort to weak Believers. Tho your Faith cannot keep time and pace with Abraham 's, nor your Obedience with the Worthies of God, yet you are Followers of them, who through Faith and Patience inherit the Promises, Heb. 6.12. A little Faith is Faith, as a Drop is Water, and a Spark is Fire; it is free to all that have or will accept; say then as he, Mark 9.24. Lord, I believe, help thou mine Vnbelief. The least dram of Gospel-Faith gives a Title and Interest. Indeed you must strive to make it more evident, you cannot have Comfort till then; and consider, Endeavors of Growth do better than idle Complaints, therefore follow on still with hope.

SERMON III.

TITUS II.12.

Teaching us, that denying Ungodliness, &c.

II. THE next thing to be considered, is the Lesson that Grace teacheth us, Teaching us that denying Ungodliness and worldly Lusts, we should live soberly, righteously, and godly in this present World.

But before I enter upon the Discussion of the particular Branches, I shall observe some things in the General.

Observ. 1. Grace teacheth us Holiness. It teacheth by way of Direction, by way Argument, and by way of Encouragement.

1. It teacheth by way of Direction, what Duties we ought to perform, and so it maketh use of the Moral Law as a Rule of Life. The Law is still our Direction, otherwise what we do, cannot be an Act of Obedience. Certainly the Direction of the Law is still in force; for where there is no Law, there is no Transgression; and Duty without a Rule is but Will-worship. If the Law were blotted out, the Image of God would be blotted out; for the external Law is nothing but the Copy of God's Image, that Holiness and Righteousness which is impressed on the Heart. Now Grace doth not blot out the Image of God, but perfects it. In the new Covenant God promiseth to make the Law more legible; Heb. 8.10. This is the Covenant that I will make with the House of Israel after those days, saith the Lord; I will put my Laws into their Mind, and write them in their Hearts. Well then, we are not freed from the Authority, and directive Power of the Law. Grace adopts, it doth not abolish the Law; the Commands of the Law sway the Conscience, and Love inclineth the Heart, and so it becometh an Act of pure Obedience. Obedience respects the Command, as Love doth the Kindness and Merit of the Lawgiver.

2. It teacheth by way of Argument; it argueth and reasoneth from the Love of God, Gal. 2.20. The Life that I now live in the Flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. There is Grace's Argument, Christ loved me: we should not then be so unkind as to deny God his Honor or Worship, or cherish his Enemies, 2 Cor. 5.14. For the Love of Christ constraineth us. What will you do for God, that loved you in Christ? The Gospel contains melting Commands, and commanding Entreaties. The Law and the Prophets do not beseech, but only command and threaten, but the Grace of God useth a different method in the New Testament.

3. It teacheth by way of Encouragement, as manifesting both Help and Reward. The Gospel doth not only teach us what we ought to perform, but whence we may draw Strength, and how kindly God will accept us in Christ. The Law is a School-master, and the Gospel is a School-master, but in the Discipline and manner of teaching there is a great deal of difference: the Law can only teach and command, but the Gospel is a gentle School-master, it pointeth to Christ for Help; Phil. 4.13. I can do all things through Christ which strengtheneth me ; and to God for Reward, and Acceptance, Heb. 11.16. He that cometh to God, must believe that he is, and that he is a Rewarder of them that diligently seek him. I do but mention these things, because I shall handle the Encouragements hereafter.

Use 1. Of Information. It showeth us,

1. What is true Holiness, such as cometh from the Teachings of Grace, obliging Conscience to the Duty of the Law, inclining the Heart to obey out of the sense of God's Love, and encouraging us by Faith drawing Strength from Christ, and looking to God for our Acceptance from him. Some Works of the Unregenerate are materially good, but it is not the Matter maketh the Work good, but the Principle. The Works of unregenerate Men are done by God's Enemies, out of the strength of a corrupt Will for carnal Ends, without any Conscience of God's Will, or Respect to his Glory. But 〈 in non-Latin alphabet 〉 , they are giftless Gifts. But now these done by Persons in a gracious State, are as good Fruit growing on a good Tree. Grace teacheth: he speaketh not of the external Direction of the Gospel, but the internal working of Grace in the Heart, it worketh by Faith, Love and Obedience. Obedience owneth the Obligation, Love inclineth to discharge the Duty, and Faith looketh up to God for Help and Acceptance, that we may do it in Christ, and for Christ's sake to God's Glory. There is a free loving Subjection of the whole Man, inward and outward, to the whole Will of God, with a Desire to please him.

2. That Grace and Corruption draw several Inferences and Conclusions from the same Premises. A Be gathereth Honey from whence a Spider sucketh Poison. Corrupt Nature is out in Conclusions, Prov. 26.9. As a Thorn goeth up into the Hand of a Drunkard, so is a Parable in the Mouth of Fools. Let us do Evil that Grace may abound, says a corrupt Heart: Let us deny Ungodliness and Worldly Lusts, says a gracious Person. God doth all, says a corrupt Heart, therefore we need but lie upon the Bed of Ease, and expect his Help. No, says a gracious Soul, Phil. 2.12, 13. Work out your own Salvation with fear and trembling: for it is God that worketh in you, to will and to do of his good Pleasure. The Epicure says the time is short, Let us eat and drink, for tomorrow we shall die, 1 Cor. 15.32. The Apostle argues otherwise, 1 Cor. 7.29. Brethren, I say unto you, the time is short; it remaineth that they that have Wives, be as though they had none, &c. So 2 Sam. 7.2. Then the King said unto Nathan the Prophet, See now, I dwell in an House of Cedar, but the Ark of God dwelleth within Curtains: compared with Hag. 1.2. This People say, The time is not come, the time that the Lord's House should be built. Eli said, 1 Sam. 3.18. It is of the Lord, let him do what seemeth him good. The King of Israel said, 2 King. 6.33. Behold, this Evil is of the Lord, why should I wait for the Lord any longer? We are apt to stumble in God's plainest Ways: Carnal Logic is one of our greatest Corruptions.

3. That it is the greatest Wrong one can do to Grace, to slacken any part of our Duty for Grace's sake. Jude 4. Ungodly Men, turning the Grace of our God into Lasciviousness, 〈 in non-Latin alphabet 〉 ; they hale it besides its purpose. There is no such Teacher of Holiness as Grace, it teacheth and giveth a Heart to learn: They know not what Grace meaneth, that grow wanton, vain and sensual; to make Grace Sin's Lacky, is a vile Abuse. Rom. 6.15. What then? shall we sin, because we are not under the Law, but under Grace? God forbid. You are under Grace, therefore yield yourselves unto God, as those that are alive from the Dead, and your Members as Instruments of Righteousness unto God ; ver. 13. As Fulvius said to his Son when he slew him, I begot thee not for Cataline, but for thy Country. God justified us, not that we might live to Satan, but to himself.

Use 2. Of Trial. Whether we are made Partakers of the Grace of God in the Gospel? Have we these Teachings and Arguings? Many can endure to hear that Grace bringeth Salvation, but that it teacheth us to deny Ungodliness, there they flinch. Men would have us offer Salvation, and preach Promises; but when we press Duty, they cry out, this is a hard saying. The Cities of Refuge under the Law, were all Cities of the Levites, and Schools of Instruction; to note, that whoever taketh Sanctuary at Grace, meeteth Instruction, it is no benefit to thee else. In the general, doth it persuade you to make a willing Resignation of yourselves to God? Rom. 12.1. I beseech you therefore, Brethren, by the Mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable Service. Every time you think of Mercy, do ye find some Constraint in this kind? More particularly,

1. Doth it press you to deny Lusts? Ezra 9.13, 14. Seeing thou hast given us such Deliverance as this, should we again break thy Commandments? Doth it recoil upon you? Gen. 39.9. How can I do this great Wickedness, and sin against God? Is this your Kindness to your Friend?

2. Doth it press you to good? 1 John 5.3. This is the Love of God, that we keep his Commandments, and his Commandments are not grievous. When God maketh a motion by his Word, or the Counsels of his Spirit; Well! I cannot deny it, what a small Service is this I owe to God? as Jacob served seven Years for Rachel, and they seemed unto him but a few days, for the Love he had to her, Gen. 29.20. And Shechem underwent the pain of Circumcision for Dinah 's sake.

Obs. 2. Grace teacheth us, both to depart from Evil, and also to do Good. Psal. 34.15. Depart from Evil, and do good. Isa. 1.16, 17. Cease to do Evil, learn to do Well. We must do both, because God hates Evil, and delights in Good; we must hate what God hates, and love what God loves. That is true Friendship, eadem velle & nolle, to will and nill the same thing. I durst not sin, God hates it; I durst not omit this Duty, God loves it. Again, our Obedience must carry a proportion with the Divine Mercy. Now God's Mercy is not only privative, but positive; God not only spares and delivers us from Hell, but saves and brings us to Heaven. The Lord God is a Sun and Shield, Psal. 84.11. Not only a Shield to keep us from Danger, but a Sun to afford us Comfort and Blessing. Therefore it is fit our Obedience should be both privative and positive; not only cease to do Evil, but learn to do Well; as the description of a Godly Man runs, Psal. 1.1, 2. Blessed is the Man that walketh not in the Counsel of the Ungodly, nor standeth in the Way of Sinners, nor sitteth in the Seat of the Scornful: But that is not enough, but his delight is in the Law of the Lord. Again, we must have Communion with Christ in all his Acts, in his Death, and in his Resurrection; and therefore we must not only mortify Sin, but be quickened to Holiness of Conversation. He that hath Communion with Christ in one Act, hath Communion with him in all; and therefore if we have been planted together in the likeness of his Death, we shall be also in the likeness of his Resurrection, Rom. 6.5. We shall be dead to Sin, and alive to God. The same Divine Power that kills the Old Man, quickens the New. Again, I might argue from the Word which is our Rule, for there we have not only Restraints, but Precepts; therefore we must not only escape from Sin, but delight in Communion with God: We must eschew what God forbids, and practice what God commands.

Use. Let it press us not to rest in abstaining from Sin merely. Many are not vicious, but they are not sanctified, they have no feeling of the Power of the new Life. The Pharisees Religion ran upon Negatives; Luke 18.11. God, I thank thee, I am not as other Men are, Extortioners, Unjust, Adulterers, or even as this Publican. To enforce this, consider, both are contrary to the new Nature; it hates Evil, and loves Good. Where there is Regeneration, there is a putting on, and a putting off; Ephes. 4.22, 23, 24. That ye put off, concerning the former Conversation, the Old Man, which is corrupt according to the deceitful Lusts. And be renewed in the Spirit of your Mind. And that ye put on the New Man, which after God is created in Righteousness and true Holiness. The new Nature makes Conscience of abstaining from Sin, and obeying God's Precepts. And both are serviceable to the Work of Grace; Grace is obstructed by Sins of Omission and Commission, for Sins increase as well as unfitness for Duty. The Motions of the Spirit are quenched, and Lusts grow prevalent in the Soul, and both are odious to God. A barren Tree cumbers the Ground, and is rooted up as well as the poisonous Herb.

Obs. 3. We must first begin with renouncing Evil ; that's the first thing Grace teacheth. Since the Fall, the Method is Analytical, to unravel and undo that which hath been done in the Soul: So it is said of Christ, 1 John 3.8. For this purpose the Son of God was manifested, that he might destroy the Works of the Devil. Sin is the first Occupant in the Soul, and claimeth Possession; six thousand Years ago it thrust out Grace, which was the right owner; therefore first there must be a Writ of Ejectment sealed against Sin, that Grace may take the Throne: Dagon must down, e're the Ark be set up. It cannot be otherwise, it must not be otherwise; there must be mortifying and subduing of Sin by Acts of Humiliation and Godly Sorrow, before there will be Experience of Grace.

(1.) It cannot be otherwise, for the Devil hath a right in us, as long as we remain in Sin; therefore there must be a rescue from his Power, Col. 1.13. Who hath delivered us from the Power of Darkness, and hath translated us into the Kingdom of his dear Son. Christ and Satan cannot reign in the same Heart, nor God and the h •• World. Joseph was taken out of Prison, and then prefer'd to Pharaoh. This is • he Method, Luke 1.73. That he would grant unto us, that we being delivered out of the Hands of our Enemies, might serve him without fear, in Holiness and Righteousness before him, all the Days of our lives. Deliverance hath the precedence; first the Thorns must be rooted out, and then the Corn is sowed.

(2.) It must not be otherwise; God will have nothing to do with us, till we have renounced Sin. A plausible Life is but a counterfeit Varnish, like gilding over a rotten Post, or a moral Integrity, till Sin be renounced. The Prodigal left his Husks, and then returned to his Father. This is the Method at our first Conversion: indeed afterwards there is some difference, when once Grace is once planted in the Heart, it hath the advantage of Corruption, and worketh first. Thus it is said of Job, Chap. 1.1. That Man was perfect and upright, one that feared God, and eschewed Evil. First fearing God, then eschewing Evil. Grace having taken possession, and being seated in the Heart, it works first. Like a Man possessed and seated in his House, he seeketh to expel his Enemy: So at first, way is made for the Operation of Grace, and then all the Work afterwards is the destruction of Sin.

Obs. 4. It is not enough to renounce one Sin, but we must renounce all. For when the Apostle speaks of denying Ungodliness, he intends all Ungodliness: Compare this with 1 Pet. 2.1. Wherefore laying aside all Malice, and all Guile and Hypocrisies ; and I am. 1.21. Wherefore lay apart all Filthiness, and superfluity of Naughtiness. All Sins must be renounced, little Sins and great Sins. Great Sins, as Adultery, Drunkenness, and the like, are manifest, Gal. 5.19. that is, Nature doth abhor them, they stink and smell rank in Nature's Nostrils, even to a natural Conscience. Then for little Sins; Matth. 5.19. Whosoever shall break one of these least Commandments, and teach Men so to do, shall be called the least in the Kingdom of Heaven. It is spoken of Ministers principally, whoever shall give license by the Gospel to the least Sin, either break it himself, or teach Men so to do, shall have no place, no room among Gospel-Ministers. No Sin can be little that is committed against the great God. Sins are not to be measured by the smallness of the Occasion, or by the suddenness of the Act, but by the Offence done to God, to an Infinite Majesty. The less the Sin, the greater many times it is. It argues much Malice to break with God upon every slight Occasion; there is more unkindness in it, and the more contempt of God; and it argues the greater depravation of Nature. As a little Weight will make a Stone move downward, because of its natural Inclination; so it is a sign we have an inclination that way, when a small Matter can draw us from God. Again, secret Sins must be eschewed, as well as Public; Isa. 55.7. Let the Wicked forsake his Way, and the unrighteous Man his Thoughts ; the Thought as well as the Way is to be forsaken. By Way is meant his outward course of Life, by his Thoughts is meant the hidden workings of his Spirit. Nothing more transient and sudden than the Thought; therefore as we must not do Evil before Men, so we must not think Evil before God. God seeth the Thought, as well as Man the Actions, and infinitely more: The Thoughts are visible to him, and these fall under a Law as well as our Actions. Again, Sins of Temper, to which we are more incident, as well as other Sins to which we have less inclination, they must be mortified. Psal. 18.23. I was also upright before him; and I kept myself from mine Iniquity. That Sin which we call ours, should be most watched against, and most hated above all others. As a Man should be afraid of the Meat of which he hath once surfeited, so the Sin that hath once prevailed over us, we should be more cautious against. It is nothing for a sordid Spirit to be less proud, or a proud Man to be less covetous; or a covetous Man to be less sensual, or a sensual Man to be less passionate; still a Christian is tried by the revenge he takes upon his own Sin, his master-Lust. Again, not only Sins which lie at a distance from our Interest, but Sins that bring us most Profit and Advantage: In these things God tries us, it is the offering up of our Isaac, our Darling. In a corrupt World, some things bring Credit and Profit; but as for the right Hand, the right Eye, we must pluck out the one, and cut off the other: Mat. 5.29, 30. If thy right Eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee that one of thy Members should perish, and not that thy whole Body should be cast into Hell. And if thy right Hand offend thee, cut it off, and cast it from thee; for it is profitable for thee that one of thy Members should perish, and not that thy whole Body should be cast into Hell. Cannot we do so much for God, and for Grace's sake?

I might give you several Reasons; one Sin is contrary to God as well as another. There's the same aversion from an eternal Good in all things, though the manner of Conversion to the Creature be different. Again, one Sin is contrary to the Law of God as well as another; there's a contempt of the same Authority in all Sins. God's Command binds, and it is of force in lesser Sins as well as greater; and therefore they that bear any respect to the Law of God, must hate all Sin. Psal. 119.113. I hate vain Thoughts; but thy Law do I love. God hath given a Law to the Thoughts, to the sudden workings of the Spirit, as well as to Actions that are more deliberate: and therefore if we love the Law, we should hate every lesser Contrariety to it, even a vain Thought. And all Sin proceedeth from the same Corruption; therefore if we would subdue and mortify it, we must renounce all Sin. He that hateth any Sin as Sin, hates all Sin; for there's the same reason to hate every Sin. Hatred (Philosophers say) is to the whole Kind. A Man that hates a Toad as a Toad, hates everyone of the Kind; with the same kind of hatred must we hate every Sin. Again, one Sin let alone is very dangerous. One Leak in a Ship, if unstopped and neglected, may endanger the Vessel. One Sin let alone, and allowed and indulged, may quite ruin the Soul. A little Leaven leaveneth the whole Lump. A Man may ride right for a long time, but one turn in the end of his Journey brings him quite out of the way. If you do many things, yet if you commit any Sin with leave and license from Conscience, you are guilty of all Sin: James 1.10. Whoever shall keep the whole Law, and yet offend in one Point, he is guilty of all: As one condition not observed, forfeits the whole Lease. There is an Indenture drawn between us and God, and every Article of this Covenant must be observed. If we willingly give way and allowance to the least Breach, we forfeit all the Grace of the Covenant.

Use 1. Direction what to do in the Business of Mortification. We must deny all Ungodliness, not a Hoof must be left in Egypt. Grace will not stand with any allowed Sin; and in demolishing the old Building, not one Stone must be left upon another.

1. In your Purpose and Resolution, you must make Satan no Allowance; he standeth lurking, as Pharaoh did with Moses and Aaron ; first he would let them go three days into the Wilderness; then he permitted them to take their little Ones with them, but they would not go without their Cattle, their Flocks and their Herds also; they would not leave anything, no not a Hoof behind them. So the Devil would have a part left as a Pledg, that in time the whole Man may fall to his share. 2 Kings 5.18. In this thing the Lord pardon thy Servant, that when my Master goeth into the House of Rimmon to worship there, and he leaneth on my Hand, and I bow myself in the House of Rimmon; when I bow myself in the House of Rimmon, the Lord pardon thy Servant in this thing. We would grant Christ anything, so he would excuse us in our beloved Sins. We complain of the Times, and set up a Toleration in our Hearts, some right Hand, or right Eye, that we are loath to part with; something there is wherein we would be excused, and expect an allowance; either outward, as in Fashions, Customs, ways of Profit and Advantage; or inward, some Passions and carnal Affections that we would indulge. Grace will not stand with any allowed Sin. Herod did many things, but he kept his Herodias still. He turneth from no Sin, that doth not in his Purpose and Resolution turn from all Sin; he doth not break off an acquaintance with Sin, but rather make choice what Sin he will keep, and what he will part with. The Apostle speaks, Col. 2.11. of putting off the Body of the Sins of the Flesh. We must not cut off one Member, or one Joint, but the whole Body, totum Corpus, licet non totaliter, the whole Body of Sin, though we cannot wholly be rid of it. Dispense not there, where Christ hath not dispensed.

2. We should often examine our Hearts, lest there lurk some Vice, whereof we think ourselves free. Lament. 3.40. Let us search and try our Ways, and turn again to the Lord. Compleat Reformation is grounded upon a serious search and trial. As those that kept the Passover were not to have a jot of Leaven in their Houses, and therefore they were to search their Houses for Leaven; such a narrow search should there be to discover whatever hath been amiss. Commune with yourselves, Is there not a jot of Leaven yet left? somewhat that God hateth? some correspondence with God's Enemies? Is there nothing left that is displeasing to God? Thus should we often bring our Hearts and our Ways, and the Word together.

3. Desire God to show you if there be anything left that is grievous to his Spirit. Job 34.32. That which I see not, teach thou me. There are many Sins I see, but more that I do not see, Lord, show them to me. So David appealeth to God, who must judge and punish Conscience; Psal. 139.23, 24. Search me, O God, and know my Heart; try me, and know my Thoughts; and see if there be any wicked Way in me, and lead me in the Way everlasting. Can you thus appeal to God, and say, Lord, I desire not to continue in any known Sin?

4. When any Sins break out, set upon the mortification of them. Do not neglect the least Sins, they are of dangerous Consequence, but renew thy Peace with God, judging thyself for them, and mourning for them, avoiding Temptations, cutting off the Provision for the Flesh. 1 Cor. 9.27. But I keep under my Body, and bring it into subjection. The Leper was to shave off his Hair; and if it grew again, he was still to keep shaving. Corruption will recoil, but still we must use the Razor of Mortification, though it be such a Sin as the World taketh no notice of, and others would not make Conscience of.

Use 2. Of Trial. Do we renounce all Sin? But you will say, Who can say I have made my Heart clean, I am pure from my Sin? Prov. 20.9.

I answer;

1. It must be done in Purpose and Resolution. In Conversation there is an entire surrender of the Soul to God: to reserve any Sin, is to part stakes between Him and Satan, not to leave Sin, but to choose it. But now in Vow and Purpose we must forsake every Sin; Psal. 119.57. I have said, that I would keep thy Word. And this Purpose must be entire, without Exception and Reservation; so that if they sin, it is besides their purpose.

2. There must be a serious Inclination of the Will against it. Carnal Men will profess a Purpose and saint Resolution; but there is no Principle of Grace to bear it, no Bent of the Will against it. Psal. 109.104. I hate every false Way. A Child of God doth not escape every false Way, but he hateth it, the Inclination of the New Nature is against it; and therefore Sin is not committed without Resistance, there are Dislikes and Denials in the renewed part; there is a fear of Sin beforehand, and a present striving against it, and an after-grief for it: The Consent is extorted by the Violence of a Temptation, and retracted by Remorse; for Remorse is as the withdrawing of the Consent, so that it is besides the Inclination of the Will.

3. There must be Endeavors against it. The Case of Obedience must be universal, though the Success be not answerable; Psal. 119.6. Then shall I not be ashamed, when I have respect unto all thy Commandments ; not when I have kept them, but when I have a respect to them all: We should never be able to look G • od in the Face, if our Acceptance lay upon keeping all his Commandments; but we must respect them all, and endeavor to keep them all, and dispense with ourselves in no known failing; and still the Work of denying all Sin must be carried on by degrees.

Thus much for the General Observations.

—Denying Ungodliness.

Having observed something from the general view of this Verse, I come to handle the particular Branches; and here let me first speak of the privative part, Denying Ungodliness and worldly Lusts ; and the first thing to be denied is Ungodliness.

First, I shall open the Terms of the Text. And,

Secondly, The thing itself.

First, In the Explication of the Terms, I shall show,

1. What is meant by Ungodliness.
2. What by denying it.

1. What is meant by Ungodliness ; a Sin much spoken of, but little known. The word 〈 in non-Latin alphabet 〉 in its native Signification implies a denial of Worship. Worship you know is the chiefest and most solemn Respect of the Creature to God; and therefore when we deny any part of that Service, Respect, Honor and Obedience which we owe to God, it is called 〈 in non-Latin alphabet 〉 , want of Worship; as 〈 in non-Latin alphabet 〉 , right Worship, is put for the whole Subjection and Obedience of the Creature to God.

(1.) Ungodliness is sometimes applied to Pagans, and to Men that never acknowledged the true God, 1 Pet. 4.18. If the Righteous scarcely be saved, where shall the Ungodly and the Sinner appear? The Ungodly being there opposed to the Righteous, and to the House of God, must needs be those that live without the Pale, Pagans and Heathens that were never acquainted with the true God.

(2.) Ungodliness is sometimes put to imply the unjustified Estate, or our Condition by Nature. And thus the Apostle when he speaks of Abraham and David, gives God this Title and Appellation, Rom. 4.5. God that justifieth the Ungodly: And Rom. 5.6. Christ died for the Ungodly. The Reason why Ungodliness is put for the natural State before Conversion and Justification, I suppose, is, because the Septuagint always renders 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 ; now 〈 in non-Latin alphabet 〉 signifies restless, turbulent; but usually it is translated Ungodly, Psal. 1.1. Blessed is the Man that walketh not in the Counsel, 〈 in non-Latin alphabet 〉 of the Ungodly. Now because such kind of Persons are usually brought forth to Judgment, and condemned, therefore it is put for condemned Persons; as Psal. 109.7. When he shall be judged, let him be condemned ; in the Hebrew it is 〈 in non-Latin alphabet 〉 exeat impius, let him go out guilty or wicked, as in the Margent of our Bible. Certainly in that place, Rom. 5.6. Christ died for the Ungodly ; the Apostle, to amplify the Love of Christ in dying for us, alludeth to the Custom of the Jews, who were wont to divide the People into three parts, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , good and gracious Men ; 〈 in non-Latin alphabet 〉 , just Men ; and 〈 in non-Latin alphabet 〉 , wicked Men. For the good Men, a Man would even dare to die; by which are meant not only the just, but the bountiful Soul, that did good in his place, and deserved Love and Respect. For a just Man one would scarcely die: by the just Men are meant those of a rigid Innocency and strict Justice as to Matters external. But now saith the Apostle, we were neither good nor righteous Men, but were of the other sort, Ungodly, Wicked, liable to the Process of the Law, and yet Christ died for the Ungodly.

(3.) The Word is yet more specially used for the Transgressions of the first Table: Rom. 1.18. The Wrath of God is revealed from Heaven against all Ungodliness, and Unrighteousness of Men. There all Sin is distinguished into two Branches and Kinds, Ungodliness and Unrighteousness. Ungodliness, that respects their Carriage towards God; and Unrighteousness, their Carriage towards Men: and in this sense it is taken here; Ungodliness is put for that part of Sin, whereby we rob God of his Honor, Respect and Service established by the first Table: and Worldly Lusts, for all those Sins by which we wrong ourselves and others. Ungodliness then is not giving God his Right, and due Honor. And therefore that you may conceive of it aright, let me tell you, that there are four particular Notions engrafted in the Heart of Man, which are the Ground and Foundation of all Religion. (1.) That God is, and is one. (2.) That God is none of those things which are seen, but something more excellent. (3.) That God hath a care of Human Affairs, and judgeth with Equity. (4.) That this God is the Maker of all things that are without himself. These are grafted in the Heart of Man by Nature, and are the Sum and Foundation of all Religion. Now to these four Principles are suited the four Commands of the first Table. The first Principle is, That God is, and is one; and in the first Commandment there is God's Unity clearly established; Thou shalt have no other God's besides me. The second Principle is, That God is none of those things which are seen, but something more excellent. And in the second Commandment we have God's invisible Nature; for Images are forbidden upon that ground, because God cannot be seen: Deut. 4.12. You saw no Similitude, only you heard a Voice. The third Principle is, That God hath a care of Human Affairs, and judgeth with Equity. And in the third Commandment, you have the Knowledge of Human Affairs, even of a Man's Thoughts, ascribed to God, for that is the Foundation of an Oath, Thou shalt not take the Name of the Lord thy God in vain. The chief intent of that Commandment is to forbid Perjury, it also forbids rash Swearing, and mentioning the Name of God without Reverence; for in an Oath God is invoked as a Witness, as one that hath Knowledge even of the Heart, there his Omniscience is acknowledged. And in an Oath God is appealed to as a Judge and Avenger, there his Justice and Power is acknowledged. For the fourth Principle, That this God is the Creator and Governor of all things that are without himself; that is established in the fourth Commandment, by the Law of the Sabbath: For the Sabbath at first was instituted for this very purpose, to meditate upon God as a Creator; a Day on purpose is instituted to keep up the Memorial of the Creation of the World.

Well then, you see what is the Foundation of Godliness. Now out of these speculative Notions practically flow of their own accord, to wit, That God alone is to be worshipped, obeyed, honored, trusted: And as far as we set up other Confidences, or are ignorant of the Excellency of the true God; or so far as we deny God his Worship and Service, or serve him after an unworthy manner, by superstitious or idolatrous Worship, or carelessly and hypocritically; or so far as we have gross Opinions of his Essence, or exclude the Dominion of his Providence, or cease to call upon his Name; so far we are guilty of Ungodliness, as will appear more fully hereafter.

The second Question, What it is to deny Ungodliness? Denying is a word that properly belongs to Propositions. We are said to deny, when we contradict what is affirmed: but by a Metaphor it may be applied to Things which the Will refuseth; as some are said to deny the Power of Godliness, 2 Tim. 3.5. when they check and resist it, and will not suffer Godliness to work, though they take up a Form of it. Now there's a great deal of reason for that Phrase, whether we look to the inward Workings of the Heart, or to the outward Profession which they made in those days.

1. If you look to the inward Workings of the Heart, all things are managed in the Heart of Man by rational Debates and Suggestions; and we deny when we refuse to give Assent to ungodly Thoughts, Suggestions and Counsels. Before Sin be fastened upon the Soul, there is some ungodly Thought, some Counsel, which when we suppress, and will not hearken to those Thoughts which Sin stirs up, we are properly said to deny it. Every Corruption hath a Voice: If Envy bids Cain, Go, kill thy Brother, he hearkens to it. Ambition speaks to Absalom thus, Go, rise up against thy Father: and Covetousness speaks to Judas, Go, betray thy Lord: So Ungodliness hath a Voice. Carnal Affection, urged by Satan, bids us neglect God, or serve him in a slight manner, mind thy own business, favor thyself. Corruption awakened by Satan, will solicit to Evil. Now suppressing and smothering such Thoughts and Suggestions with Hatred and Detestation, is fitly expressed by refusing to hearken to Sin's Voice, or denying Ungodliness.

2. Some ground there is for the Expression, if we look to the Custom of those Times. In making an outward Profession, probably here is some Allusion to the ancient manner of Stipulation. When any came to be admitted into the Church, there were Questions propounded to him, Abrenuncias? Dost thou renounce? Credis? Dost thou believe? Spondes? Dost thou promise to walk before God in all holy Obedience? And the Person answered, Abrenuncio, I do renounce; Credo, I do believe; and, Spondeo, I do undertake. This was that which Peter calls, The Answer of a good Conscience towards God, 2 Pet. 3.21. when in the presence of God they can answer to all these Demands.

SERMON IV.

TITUS II.12.

—That denying Ungodliness, &c.

Secondly, NOW let me open the thing itself. In Ungodliness there is something Negative, and that is, denying God his due Honor; and something Positive, and that is, putting actual Contempt upon him.

I. For the Negative Part, when God is denied his Honor. Now to find out how this is done, let us a little inquire, what is the special and peculiar Honor which God challengeth to himself. It stands in four things; To be the First Cause, the Chiefest Good, the Supreme Authority and Truth, and the last End. And therefore when we do not acknowledge him to be the First Cause, the Chiefest Good, the Supreme Authority and Truth, and the last End, we rob him of the Glory of his Godhead, and are guilty of this which the Apostle calls Ungodliness. I shall go over these Branches.

First ; God must be honored as the First Cause, which giveth Being to all things, and hath his Being from none; and so we are bound to know him, to depend upon him, to observe his Providence, and to acknowledge his Dominion over all Events or Things which happen in the World. And so far as any of these are neglected, so far are we guilty of Ungodliness. Well then, under this Head,

1. Ignorance is a Branch of Ungodliness; and I name it in the first place, because it is the Cause of all our Disorder in Worship and Conversation. This is the first cause of all Wickedness, to be ignorant of God. The Apostle seconds the Observation, 3 Epist. John, 11. He that doth Evil, hath not seen God. Certainly he that makes a Trade of Sin, hath not a right sight and sense of God; he knows not God. A true sight and sense of God keepeth the Soul from Sin. There is nothing that keeps in the Fire of Religion, nor maintains Respect between Man and Man, nothing that preserves Honesty and Piety so much as right Thoughts and Apprehensions of God. But now generally People are ignorant of God; they know him as blind Men do Fire. A Man that is born blind, can tell there is such a thing as Fire, because he feels it warm; but what a kind 〈◊〉 thing it is, he that never saw it, cannot tell. So the whole World, and Conscience, proclaim there is a God; the blindest Man may see that, but little do they know of his Nature and Essence, what God is according as he hath revealed himself in the Word. Look as the Athenians built an Altar, and the Inscription was 〈 in non-Latin alphabet 〉 , to the unknown God, Acts 17.23. so do most Christians worship an unknown God. And as Christ taxed the Samaritans, John 4.22. Ye worship ye know not what: so generally do People worship they know not what. Ask them what God is? and whom they worship? they cannot tell, they are carried on by Custom, and dark and blind Superstition, and they mutter over their Prayers to an unknown Power; such blind and wild Conceits have they of the Nature of God, till they see him by the Light of his own Spirit. This Ignorance is sad, because it is a sign of no Grace, and it is a pledge of future Judgment. In these days of Gospel-Light it is a sign of no Grace; Jer. 31.34. They shall all know me, from the least of them to the greatest of them, saith the Lord. God hath no Child so little, but he knows his Father. In the days of the Gospel, now it is so clearly preached, it is required of the meanest sort as well as those that have the advantages of better Education. And it is a Pledg of future Judgment, 2 Thess. 1.8. Christ will come in flaming Fire, to render Vengeance on them that know not God, and that obey not the Gospel. We have low Thoughts of the Guilt of Ignorance, and think God will not be severe against such; many ignorant Creatures are harmless, and do no wrong: but to live and die in Ignorance, is a matter of sad Consequence. There is Vengeance for Pagans that know not God by showers of Rain and fruitful Seasons; and indeed they principally are intended. Divide Men into two sorts, those that have only the Light of Nature, Sense and Reason to guide them, and those that have the Light of the Gospel; there is Vengeance for Pagans that have no other Apostles sent to them, but those natural Apostles of Sun, Moon and Stars. They had Light shining to them in God's Works, and they had Sense and Reason, Eyes to see the Light; and so they were bound to know the first Cause, and might see God working and guiding all things in the World; but there is much more Vengeance for Christians, for those that have God's Word, the Light of Faith, and yet shut their Eyes against the Light: Usually come and talk with Men, they will acknowledge they are poor ignorant Creatures, and God that made them will save them, though the Scripture speaks quite contrary, Isa. 27.11. This is a People of no Understanding; therefore he that made them, will not have Mercy upon them; and he that formed them, will show them no Favor. God is exceeding angry when all Advantages of Light are lost. A Pagan is ignorant of God, but you are worse, being unteachable. He that hath only Sun and Moon to teach him, shall be damned for his Ignorance of God: but if you do not profit by the Light of the Gospel, to conceive more worthily of the Nature and Glory of God, your Judgment will be greater.

2. We do not honor God as the First Cause, when we do not depend upon him, that is Ungodliness. Trust and Dependance is the ground of all Commerce between us and God; and it is the greatest Homage and Respect which we yield to the Creator, and First Cause. Now when Men can trust any visible Creature rather than God, their Estates rather than God, they rob him of his peculiar Honor. That there is such a Sin as trusting in the Creature, excluding God, is clear from Job 31.24. If I have made Gold my Hope, or have said to the fine Gold, Thou art my Confidence. Job, to vindicate himself from Hypocrisy, reckons up the usual Sins of a Hypocrite; among the rest this is one, to make Gold his Confidence. Men are apt to think it the Staff of their Lives, and Stay of their Posterity, and Ground of their Welfare and Happiness; and so their Hearts are diverted from God, and their Trust is intercepted. It is a usual Sin (though little thought of) for Men to intrench themselves within a great Estate, and then think they are safe and secure against all the Changes and Chances of the present Life, and so God is laid aside. Let God offer to intrench us within the Promises, and leave his Name in pawn with us, yet we are full of Fears and Doubts, Prov. 18.10. The Name of the Lord is a strong Tower, the Righteous runneth into it, and is safe. But, ver. 11. The rich Man's Wealth is his strong City, and as an high Wall in his own Conceit. Such as think themselves safe in a great Estate, do not acknowledge God as the First Cause, which gives Being, and sustains all things: and therefore Covetousness is called Idolatry, Col. 3.5. and a covetous Man is called an Idolater, Ephes. 5.5. not so much because of his Love of Money, as because of his Trust in it. The Glutton counteth his Belly his God, Phil. 3.19. Whose God is their Belly: he mindeth the Gratifications of his Appetite; yet he doth not trust in his Belly-Chear, he thinks not to be protected by it, therefore he is not called an Idolater, as the covetous, who robbeth God of his Trust. We are all apt to make an Idol of the Creature; and poor Men think if they had Wealth, this were enough to make them happy; they trust in those that have it, which is Idolatry upon Idolatry: Therefore it is said, Psal. 62.9. Surely Men of low degree are Vanity, and Men of high degree are a Lie. To appearance Men of low degree are nothing, and Men of high degree are a Lie, because we are apt to trust in them: But chiefly it is incident to the Rich, they that have Riches, are apt to trust in Riches. Mark 10.23. How hardly shall they that have Riches enter into the Kingdom of God! compared with ver. 24. — Children, how hard is it for them that trust in Riches to enter into the Kingdom of God? Now this is a secret Sin. A Man doth not think that he makes Money his Idol, if he he doth not pray or offer Sacrifices to it, or give it some perceivable Worship, and though he use it as familiarly as anything in a House: But this Idolatry lies within; though a Man doth not entertain his Gold with Ceremony, yet there is his Trust and Confidence, that he shall be safe and do well, because he hath such an Estate, which he depends upon, and not upon God. We smile at the Vanity of the Heathens that worshipped Stocks and Stones, and Idols of Gold and Silver; and we do worse, but more Spiritually, when our Trust is terminated in the Creature. Though we do not say to Gold, Thou art my Confidence, or you shall deliver me, or I will put my Trust in you, or use any such gross Language; yet this is the Interpretation of our Carriage. A covetous Man may speak as basely of Wealth as another; he may say, I know Gold is but refined Earth; but his Heart resteth on it as his only refuge and stay, and he thinks he and his Children cannot be happy without it; which is a great Sin, it sets up another God; chains the Heart to the World, and keeps it from good Works.

3. We do not honor God as the first Cause, when we do not observe his Providence, either in Good or Evil, either in our Crosses or Blessings. The blind World sets up an Idol called Chance and Fortune, and do not acknowledge God at the other End of Causes, as swaying all things by his Wisdom and Power. If Evil come to them, they think it is by Chance and Ill-luck, as the Philistines said, 1 Sam. 6.9. It is not his Hand that smote us, it was a Chance that happened to us. So profanely do most Men judge of Providence, and of the Evil of the present Life, that it is a Chance. Isa. 26.11. Lord! when thy Hand is lifted up, they will not see. Men look to Instruments, and second Causes, and do not regard God. If things go ill, they snarl at the Stone, but do not look at the Hand of him that throws it; as if all this while God were but an idle Spectator and looker on, and had no hand in all that befalls us. Job doth better, Chap. 1.21. The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. Chrysostom hath a sweet gloss upon it; he doth not say, 〈 in non-Latin alphabet 〉 , the Thief, the Chaldean, the Sabean hath taken away, but the Lord. In all Afflictions we should look beyond the Creature, and not complain of ill Fortune, or Chance, or Stars, or Constellations, or altogether of Men, or Instruments, or anything on this side God; he is the first Cause in any Evil that befalls you, therefore see God's Hand in it. So also in Mercies and Blessings, it is Ungodliness when we do not see God in them. Wicked Men receive Blessings, and never look up. They live upon God every moment; they have Life, Breath, Motion, Health, and hourly Maintenance from him, yet God is not in all their Thoughts. As Swine raven upon the Acorns, and never look to the Oak from whence they fall; and so they may enjoy the Comfort of the Creature, they are content, but never look higher than the next Hand. The Spouses Eyes are compared to Doves Eyes, Cant. 4.1. And some make this gloss upon it, (which is pious, though it doth not interpret the Place) Doves peck, and look upward. When we sip and peck upon every Grain of Mercy, we should look up and acknowledge God. The Lord complains of this Ungodliness in his People, Hos. 2.8. For she did not know that I gave her Corn, and Wine, and Oil, and multiplied her Silver and Gold. There cannot be a greater sign of an ungodly Spirit than this unthankful Profaneness. We all live upon the mere Alms of God, have all our Comforts and Blessings from him; and all that God expects, is but Acknowledgment, that we should take notice of him as the Author of all the Good we enjoy. Other Creatures live upon God, but they are not capable of knowing the first Cause; but he hath given us a Mind to know him, and Capacities and Abilities, therefore this is the Rational Worship which he expects from us. God hath Leased out the World to the Sons of Men; Psal. 115.16. The Heaven, even the Heavens are the Lord's; but the Earth hath he given to the Children of Men: But what is the Rent God hath reserved to himself? Glory, Praise, and Acknowledgment. But too usual is that Observation true, Qui majores Terras possident, minores Census solvunt ; those that hold the greatest Lands, usually pay the least Rent; so those that enjoy most Mercies, seldomest acknowledge God; their Hearts are full and at ease, and they forget God. Men are most led by outward Enjoyments, they love their Bodies best, and the Comforts of the Body most. Now that we may not want Arguments to love and praise God, God tries us by these worldly Enjoyments which concern the Body, to see if we will acknowledge him; but usually we raven upon the sweet of Comfort, but look not from whence it comes. This was the Trial God used to the Gentiles; showers of Rain, and fruitful Seasons, filling their Hearts with Food and Gladness; Acts 14.17. Nevertheless he left not himself without a Witness, in that he did Good, and gave us Rain from Heaven, and fruitful Seasons, filling our Hearts with Food and Gladness. Every time thou eatest and drinkest, thou shouldst think of God: But alas, seldom do we give God the Honor of his Providence, we forget God when he remembers us. None more unworthy of any Good, and more unthankful to God for it, than Man.

4. Another piece of Ungodliness is, when we do not acknowledge his Dominion over all Events. If he be the first Cause, he will have his Government to be acknowledged. How so? By using and undertaking nothing in the course of our Affairs, till we have asked his Leave and Blessing. The Apostle saith, 1 Tim. 4.4, 5. Every Creature of God is good, and nothing to be refused, if it be received with Thanksgiving: For it is sanctified by the Word of God and Prayer ; that is, by the Word we know our Liberty, and in Prayer we ask God's Leave and Blessing in all things that we use. To use another Man's Goods without his Leave, is Robbery; and so it is to use Food, Physic, or any Creature, till we have asked God's Leave; all should be sanctified by the Word and Prayer. When we go about any Business, or undertake a Journey, or fix our abode in the World, we ought to be enquiring of God; for things that seem to be most trivial and casual, God hath the greatest Hand in them, therefore we must still inquire at the Oracle. It is a piece of religious Manners, first to inquire of God; and therefore they are taxed, James 4.13. Go to now, ye that say, To Day, or to Morrow, we will go into such a City, and continue there a Year, and buy and sell, and get Gain. For that ye ought to say, If the Lord will, we shall live and do this or that, verse. 15. You forget to bid yourselves Good-morrow, or Good-day, or Good-speed, when you forget to consult and advise with God in Prayer. The Heathens would begin nothing weighty, but they would still consult with their God's; for their Principle was, The God's regarded greater Matters, but took no notice of those of a smaller Consequence. Now by this means would the Lord preserve a constant remembrance of himself in the Heart of the Creature. It keeps up the Memory of God in the World, to acknowledge him as one that hath an over-ruling Hand in all the Businesses and Affairs of this World. Prov. 3.6. In all thy Ways acknowledge him, and he shall direct thy Paths. The Children of God dare not resolve upon any Course, till they have asked Counsel of God. Thus God will be acknowledged as the first Cause; and so Men are guilty of Ungodliness, if they do not know him, depend upon him, observe his Providence, and acknowledge his Dominion over all Events in the World.

Secondly ; God will be acknowledged as the chiefest Good ; and so if we do not often think of him, and delight in Communion with him, fear to offend him, and care to please him, all this is Ungodliness.

1. If we do not often think of him: if we did not want Hearts, we cannot want Objects to put us in mind of God; He is not far from everyone of us, Acts 17.27. But though God be not far from us, yet we are far from God; and though he be every-where, where we walk, lie and sit, yet he is seldom found in our Hearts. We are not so near to ourselves as God is to us. Who can keep his Breath in his Body for a minute, if God were not there? But though he be present with us, we are not present with him. There's usually too great a distance between him and our Thoughts. God is round about us in the Effects of his Power and Goodness, yet afar off in regard of our Hearts, and the workings of our Spirits; Psal. 10.4. God is not in all his Thoughts. O consider how many there are that live upon God, that have daily and hourly maintenance from him, yet regard him not. Wicked Men abhor their own Thoughts of God, and hate any savoury Speech and Mention of his Name. Look, as the Devils believe and tremble; the more they think there is a God, the more is their Horror increased: thus do carnal Hearts; and therefore they do all they can to drive God out of their Mind. How many Trifles do occupy our Mind, we muse of nothing, unless it be of Vanity itself; but God can seldom find any room there, we would fain banish God out our Minds. When David beheld God's Works, and looked upon the Creation, he cried out, Psal. 104. 34. My Meditation of him shall be sweet. O it is the Spiritual Feast and Entertainment of a gracious Soul to think of God! We cannot put our Reason to a better use. None deserves our Thoughts more than God, who thought of us before the World was, and still thinks of us. Saith David, Psal. 139.17. How precious also are thy Thoughts unto me, O God! How great is the sum of them! It is a great part therefore of Ungodliness and Ingratitude, not to present God with so reasonable a Service as a few Thoughts, not to turn the Thoughts, and set the Mind a-work upon the Glory, Excellency, and Goodness of God, that is every-where present to our Eye.

2. We do not honor him as the chiefest Good, if we do not delight in Communion with him. Friends love to be often in one another's Company: and certainly if we did value and prize God, we would say, It is good to draw nigh to God, Psal. 73.28. We would preserve a constant Acquaintance between him and us. God hath appointed two Ordinances to preserve Acquaintance between him and the Soul, the Word and Prayer, which are as it were a Dialogue and interchangeable Discourse between God and the Creature: In the Word he speaks to us, and in Prayer we speak to him: He conveys his Mind to us in the Word, and we ask his Grace in Prayer: In Prayer we make the Request, and in the Word we have God's Answer: In Prayer we come to inform God with our Wants, and seek for his Grace; and God answers by his Word to Salvation. Well then, when Men neglect public or private Prayer, or fit and meet Opportunities of Hearing, they are guilty of Ungodliness, for so far they break off Communion with God: especially if they neglect Prayer, that is a Duty to be done at all times, a sweet Diversion which the Soul enjoys with God in private; it is that which answers to the daily Sacrifice; and therefore it is said, Psal. 14.2. They seek not God : and ver. 4. They do not call upon the Lord. When Men are loath to come into God's Presence, whether it be out of Love to Ease, or carnal Pleasure; when Men care not though God and they grow strange, and seldom hear from one another, this is Ungodliness: Our Comfort and Peace lies in Access to God. So for Family-Worship; when God is neglected in the Family, it is a Sign Men do not delight in God as the chiefest Good. Many Families call not upon God's Name; Ier. 10.25. Pour out thy Fury upon the Heathen that know thee not, and upon the Families that call not on thy Name. From one End of the Week to another there is no Prayer or Worship in the Family; the House that should be a Church is made a Sty; yea, there is not a Swine about the House but is better regarded than God: Morning and Evening, they shall have their Attendance; but God is neglected, and not worshipped.

3. If we do not fear to offend, God will be served with every Affection. Love is of use in the spiritual Life, so is Fear; 2 Cor. 7.1. Perfecting Holiness in the Fear of God: They are both of great Use; Love sweetens Duties, and Fear makes us watchful against Sin; Love is the doing Grace, and Fear is the conserving or keeping Grace: and therefore this is the Honor that God constantly expects from us, that we should always walk in his Fear: O think of the pure Eyes of his Glory that are upon us; Eccles. 12.13. Let us hear the Conclusion of the whole matter; Fear God, and keep his Commandments, for this is the whole Duty of Man ; that is, the Sum of all practical Godliness. The internal Root of all Duty and Worship is a holy filial Fear and reverent Awe of God, when as obedient Children, we dare not grieve God, nor affront him to his Face, as Ahasuerus said concerning Haman, Esther 7.8. Will he force the Queen also before me in the House? God is always a Looker on; and can we grieve our good God when he directly looks upon us? But now when you are secure and careless, and sin freely in Thought, and foully in Act, and without any Remorse, you deny God his Fear. Fear is a Grace of continual Use; we cannot be always praying or praising God, or employed in Acts of solemn Worship, and special Communion with him, but we must be always in the Fear of God. You have not done with God when you have left your Requests with him in the Morning, you must fear him all the Day long; Prov. 23.17. Be thou in the Fear of the Lord all the Day long. A Man hath done with his Devotion in the Morning, but he hath not done with God: A Man should think of him all the Day long, in the Shop, in the Streets; especially when Corruptions arise, and we are tempted to Folly and Filthiness, or any unworthy Act, remember God looks on. Thus must we be in the Fear of God continually, rise in Fear, walk in Fear, feed in Fear, and trade in Fear; it is a Grace never out of Season.

4. If we do not care to please him, it is Ungodliness: If we make it our Work and the Drift of our Lives, to find out what may be pleasing and acceptable to God in order to Practice, and value our Lives for this End only, that we may serve God; it is a sign Grace is planted in the Heart. But now ungodly Men neither care to know the ways of God, nor to walk in them: They that are willingly ignorant, and do not search to know how God will be served and pleased, and make this their Work, they do not count God their chiefest Good: They search not, that they may not practice; they err not in their Mind only, but in their Hearts;