Spiritual Refining

SERMON XLVI.

I Have chosen this Text as an additional to the further explication of this New Creature you have heard so much of: That as continual dropping doth at last make an impression into a very stone, so a constant information, and application of this Doctrine, may in the close make a powerful change on you. To understand the Text, we must take notice of the coherence, as the very first word For, dothadvertise us. In the beginning of this chapter the Apostle after a most divine and admirable manner, describeth the whole nature of our justification, regeneration, and salvation.

1. From the Efficient cause, God rich in mercy; with the impulsive cause, For his great love wherewith he loved us.

2. From the Meritorious, or as the Logicians call it, the Procatarcticall cause, moving God from without, through Christ Jesus.

3. From the Final cause, To show forth the exceeding riches of his Glory. From this description so magnificent and full of spiritual glory, ariseth verse 8. a sure and solid proposition, By grace ye are saved: From the first to the last, all is of Grace: And grace that is without us, viz. The good love of God, not any dwelling in us. We are saved: Salvation is here either put for justification, because by that we are entitled to heaven, or else we are said to be already saved, because we have the seal and pledge of it here; and it is begun in us, and also we have a sure right to it: and qui jus habet ad rem, rem ipsam videtur habere: some understand salvation, as much as a purgation, or deliverance from sin; for as sin is called death, so freedom from it, may be called life and salvation: it comes all to one. In the next place we have the instrumental cause of our salvation, and that is Faith: And lest we should be thought to have this faith of ourselves, as if God indeed gave his mercy & grace to those that believe, but we did believe by our own power; God giveth the Oil, and we bring the vessel to receive it, he presently addeth, and that not of yourselves, it is the gift of God: And as if the spirit of God would herein expressly provide against all those subtle opinions that craftily undermine Grace, he further addeth by way of opposition, Not of works, giving also a reason of the whole, lest any man should boast: Whereupon my Text is brought in as a reason to prove all is of Grace, For we are his workmanship. The strength of this argument lieth upon that rule in Logic, Nothing can be a cause and effect too, in the same consideration. But our works and holiness, they are the effects of his grace: We are his workmanship, therefore they cannot be a cause; and yet lest by magnifying of Grace, and setting up of faith, excluding all that we do, he might seem to justle out good works, and an holy life, he saith, We are created in Christ to do them, only they are effects flowing from grace, not causes producing grace. I shall at this time ouely insist upon the Apostles reason set down generally in the Text. We are his workmanship, 〈 in non-Latin alphabet 〉 , his figment, translate some, his Creature, others; our translators well, His workmanship. He doth not speak of our natural making, the forming of our bodies in the womb, and infusing a soul, but of our spiritual renovation. Neither doth it signify any kind of workmanship; but a curious, and exact one: In which sense, verses are called Poems, as consisting of exact measure, and quantity. It may be an allusion to those expressions the Old Testament useth about the people of Israel, which God formed a people to himself, Deut. 32. 6. Isa 43. 21. especially that place, Isa 43. 7. is remarkable, I have created him for my glory, I have formed him, yea I have made him: where Mercer observeth a gradation; God by degrees did make Israel a glorious people, as he made the world by degrees, he created them, he formed them, that was a further work upon them; yea he made them, that was the fullness and complement of all.

Doct. That all those who are renewed in a spiritual manner by God, are his workmanship.

For the opening of this, consider these things as introductory.

First, That we become God's workmanship, or his people (for it is all one) upon several grounds and titles: as

1. By conquest and victory. Satan is called The prince of the world, John 12. 31. And he rules in the hearts of the disobedient, Ephes. 2. He kept the whole world as his own Castle; but when Christ a stronger then he comes, the prince of this world is judged, and cast out of his possession John 16. 11. And now Christ having thus conquered, we become wholly his: Even as the people of Israel are said to be the people that God had made for himself, because he destroyed all their enemies for them, and delivered them from the hands of Pharaoh: So it is here, The people of God are his workmanship, because delivered by the mighty power of God from all their spiritual adversaries, that we being delivered from our enemies, might serve him without fear all the days of our life, Luke 1. 74. Therefore never think thou art God's workmanship, till thou see thyself set at liberty and freedom from those snares of Satan thou wert held captive in. If God hath not subdued those lusts that war against thy soul, thou art as yet sins and Satan's, not the Lord's. Observe that expression of Peter, 1 Pet. 2. 11. Abstain from lusts which war against the soul: Thy ungodliness is a war-like adversary against thee: Thou fearest the enemy that may take away thy life, thy goods; but thou fearest not thy sins that are in battle array to deprive thee of God. Oh therefore say unto thy soul, Oh my soul, Why lovest thou to be in this dark Dungeon? Why are these cords and chains of sin so pleasing to thee? Oh pray to God that he would save thee and deliver thee from those sins, thy deadly enemies.

2. We are God's people, and so his workmanship in respect of his gracious Covenant and promise, for that is the tenor of the Covenant of Grace so often mentioned, I will be their God, and they shall be my people Jer. 31. 33. 2 Cor. 6. 16. So that to be God's workmanship in this sense, is the greatest honor and privilege we are capable of. Happy is the people whose God is the Lord, Psal. 144. 15. Yea, happy is the people: the Psalmist speaks it comparatively to all those outward blessings, that are there reckoned up: And indeed to have God our God, is the treasure of all happiness and comfort; For then his omnipotency, his wisdom, his goodness, all his attributes are for thy use and advantage. It is to have the Fountain, the sum, the Treasury of all good: It is the Divines rule, That we must not go to an absolute God, but relative one, considered in the relation of a gracious Covenent: For hereby God hath bound himself; and though we cannot plead our worth, yet we may his fidelity and truth: Though we cannot urge our works, yet we may his words: So that if we look into the Original of this workmanship, we shall find it to be the only Grace of God: God's word is gone out of his mouth; and so being once passed under this rod, as the Scripture expresseth it, Ezek. 20. 37. we may boldly urge at the throne of Grace, Oh Lord, it was once free to thee whether thou wouldst own us or no, do good to us or not, but since thou hast entered into promise with us, thou canst not deny thyself. So that to be God's workmanship, God's people, is to be had as it were into the mount of Transfiguration, and God shows thee all the glory of heaven, and saith, All this will I give thee.

3. We are his workmanship or people by purchase, and that at a dear rate, even by the blood of Christ. Thus Christ is said, To purchase to himself a peculiar people, zealous of good works, Tit. 2. 14. And herein that holds true which was told you not long since, That it costs Christ more to make us his people, then to create the world; for there it was but his word, saying, Let there be light, and there was light: But here it is his death and sufferings, to redeem us from our former evil ways. This should make us even startle, and be astonished at the noisome, and foul guilt of sin, which plungeth us into an irrecoverable loss, unless by Christ's blood we are set at liberty: Every sin is the price of Christ's blood. Now herein people do much deceive themselves; they look for salvation by Christ's blood, but not for a freedom from the power of sin, whereas the blood of Christ doth not only cleanse away guilt, but it also makes white and fruitful to every good word and work.

Lastly, Which is most proper to this Text, we are his people and workmanship by a gracious renovasion, and making all things new in us. God once made us after his image, but we soon defaced that superscription: That therefore we may be his again, he makes us the second time after his image again; and in this sense we are here called his workmanship: God takes away our rubbish, and all our filth, and makes us a fit Temple for the Holy Ghost to dwell in. In this sense the Psalmist speaking of the Church, saith, It is he that hath made us, and not we ourselves, Psal. 100 3. A • the wilderness doth not make itself a Paradise, nor the weed a flower; no more can a people wallowing in their sin, and tumbling in their filth, make themselves an holy Temple unto the Lord. This is the Lord's doing, and it must be marvelous in the eyes of all those that behold it: As God is said to create new heavens, and a new earth, so he sometimes makes new inhabitants to dwell therein.

Secondly, That it is a woeful thing to be the workmanship of God by Natural creation, and not his workmanship by gracious Renovation. It had been better for thee never to have been born, never to have been God's creature in the first making, if thou art not his creature in the second making. Thus our Savior said of Judas, It had been better for him he had never been born, Mark 14. 21. Some Scholastical heads have thought the very natural being of a man, to be so great a good, as that in reason a man would choose rather to be damned, then not to be at all: And therefore they expound that speech of our Savior's concerning Judas, to be true only in regard of the sensitive part of a man, but not his rational. But this cannot hold: for

1. Damnation is the inflicting of an infinite evil upon a man, so far as he is capable of it, and the depriving him of an infinite good. Now to be, or to have a life, is but finite, limited good: If therefore thou art not God's gracious workmanship, it had been better if thou hadst been a Toad, a Serpent, yea, nothing at all, then to be a man: And if men in the extremity of their bodily paio, have curled the day that ever they were born, as we read Job and Jeremiah, though it was their great sinful impatience to do so: How much rather must they cry out so in hell, where there is not one drop of honey in all the gall they have? Not the least drop of water can be had to cool so much as the top of their tongue. Why then do not your ears tingle while they hear this? Art thou not a New Creature? Hath not God made thee all over anew? Oh miserable man! Alas that ever thou wert born! How often wilt thou wish in the horror of thy conscience, thou hadst never been a man? Why dost thou rejoice in thy wealth, in thy greatness, in thy comforts, and hast no true godliness to rejoice in? If thou hadst all Solomon's wealth, and Methusalems days to enjoy it, yet if not God's workmanship, woe be thee that ever thou wert born!

2. Thou hadst better never have been God's natural creature, if not this gracious creature; because this natural life is fraughted with many miseries and troubles, so that the grief is more then the joy: now to be miserable here, and miserable forever hereafter, is misery in its height. Man that is born of a woman is of few days, and full of trouble, Job 14. 1. But man that is born of God, is incorruptible, and everlasting, and full of peace and joy in the holy Ghost. Alas, all thy comforts in this life, which are but few, they hang but upon a thread of thy uncertain life: so that as the heathen said, when one was commending the riches, and wealth of merchants, Non amo faelicitatem e funibus pendentem, I do not love that wealth which hangs upon ropes, if they break the ship miscarrieth. We may say of all comforts: We love not that profit, that pleasure which hangs upon thread: Why then dost thou not betake thyself to some solitary & serious contemplation? saying, What is my life worth? wherein am I more happy then beasts? then that Toad that creeps there, if I be not made a new Creature?

3. Therefore better never be born, then not be this workmanship of God, because hereby a man is frustrated of his end, and that true happiness which ought to be the study and endeavors of all. Man as he was created with more remarkable excellency then other Creatures, therefore you have the Scripture bringing in God, as it were, consulting with others, Let us make man after our own image; so was be ordained to a more sublime and glorious end, which was to enjoy God, and hate eternal communion with him; and the means to partake of this beatitude, was the image of God, a pure and holy nature. Now when we lost, or fell from this means and help, we also Apostatized from that glorious end: And by this means instead of everlasting happiness, meet with everlasting horror and damnation: So that if the blessedness of everything lie in its proper and suitable operations after the most perfect manner, to its proper end, then are we become most miserable, who are turned both out of the way to, and end of all happiness. Oh that men should not more consider the end why they are made, the end why God gives them to live and move and have a being, is it to eat and drink and satisfy thy llsts, and at last go down into hell in a moment? Oh be not as brute beasts, that perish without understanding.

In the third place observe this, That as here in the Text we are called in the general God's workmanship, so in other places we have the particular kind of workmanship expressed; For God's word doth use several similitudes to express our relation to God, that so what one is not emphatical to declare, the other may do it. Thus we have handled the relation of Sons, which is more then his workmanship; for an house is the Artificers workmanship, but it is not his Child, and therefore he hath not such endeared affections to it. In other places they are called, The wife of Christ, to show their intimate conjunction, That they are bone of his bone, and flesh of his flesh; but in other places the Workmanship of God, under the instance of an house. As a man dwells in his house, so God doth not only make us his people, but he dwells in us afterwards: Now how rich and glorious must that soul be, who hath Christ lodging and resting in it? He that sits in his Glory at the right hand of God, doth also abide and dwell in thy heart. In other places, this workmanship is not only called an House, but a Temple, 1 Cor. 3. and that denoteth more then an House, viz. a peculiar destination and consecration of it to God. Thus every godly man converted is made a Temple of the holy Ghost. Its peculiarly dedicated to God; so that lusts and Satan have nothing to do there. Thus you see what kind of Workmanship we are, God's House, God's Temple. Oh the marvelous dignity and purity that ought to be in every New Creature! How comes Owls and Satyrs, lusts of darkness to be in the Temple of the Lord! sometimes we are his Workmanship of a Vine-yard, or a pleasant Garden, as the book of Canticles signifieth, planted as Eden was by God himself? Now how come briars and brambles up in God's Garden? So that the consideration of our being God's Workmanship should make us take heed there be nothing of sins, or the Devils workmanship in us.

In the fourth place consider, Wherein God's Workmanship as we are New Creatures, surpasseth that as we are creatures; And herein we must remove one false difference that is assigned in Popery, which is this, God indeed (say they) made us without ourselves, there was not our Will or Consent required to it; but he doth not new make us, or cause us to be New Creatures without our Will; and they bring that old saying of Augustine's, Qui fecit te sine te, non justificabit te sine te. He that made thee without thy own power, he will not also convert thee without thy own power. But the Scripture makes us wholly passive in that first work of grace. Although it be also true, That in being made New Creatures, we are not without understanding and a will at that time, but there is no natural imbred power in us to turn ourselves unto God, as the very phrase Workmanship and Created do import; and truly this is the end of the Apostle in this part of the Chapter, to exclude every work of ours; for if it be never so little, we may boast at least so far, but there is a vast difference in the original and cause of the one and the other.

First, God made the world, and with other creatures, man as the epitome of all, out of his general love and goodness. He did not create from natural necessity, as Bees make their Hives and Honey, or as the Sun communicateth his light, but voluntarily and out of his mere love, Ex indulgentiâ, not indigentiâ. Bernard. So that it was God's goodness to thee to make thee a man, and not a toad, or a serpent: But the original of making us New Creatures is a special and more peculiar love. As Jacob loved Joseph with a special love, and as a sign thereof, gave him a party-coloured Coat: So God with a special favor is carried out to such whom he converts, and bestoweth on them the choice Ornaments of Grace. Hence it's never called God's Grace, that he made the world; we do not attribute it to God's Grace properly that we live and have a being, but to his Love and Goodness. But the Scripture doth peculiarly appropriate it to the Grace of God, that he elects us, justifieth, sanctifieth and glorifieth us.

A second Difference is, In regard of the acts and works of God in his administration and dispensation towards them; For God dealeth with man as a Creature in the way of a general Providence, and so man as a Creature merely is looked unto, as the Beasts of the field, and the Fowls of the air, only in a more noble Degree, because he is a more noble Creature: but now God's dealing to his New Creatures, is in a way of Predestination, and a Covenant of Grace; so that even the very outward Mercies that the New Creature hath, come from a sweeter and more comfortable spring, then they do to a mere man; for thy very Food, Health, Raiment, and all thy daily outward Mercies, they are the fruit of Election, not of general Providence, and so they come from the same Love, which predestinated thee to glory, and doth justify thy person: Oh what a ravishing consideration is this to every New Creature! How may he triumph with Paul, Who shall lay anything to the charge of God's Elect? That which is but Providence to others is Predestination to thee.

A third Difference is, In regard of the Comforts, and supports God gives to the New Creature, above those to the Old Creature. God giveth to man as a man, many outward human Comforts, otherwise even to live would be an Hell; Insomuch that all life is for some Delight and Comfort. Thus God hath put into all men's hearts some Delight and Comfort, as a Cordial against those many miseries they are to grapple with in this world. Hence some men take Comfort in one thing, some in another, according to their several inclinations; and when these human Comforts are taken away, then their hearts break, and they have no more content in their lives. Thus God hath also provided admirable and wonderful Comforts and Supports for this New Creature, They rejoice with joy unspeakable and full of glory, and that in the midst of all outward miseries, when all human Comforts fail, Rom. 5. 1. This is like some Herb that will be green and fresh in the midst of Winter, when all other are dead or withered: Oh then the folly of those who cannot part with their pleasures of sin, they think they shall part with all their joy then, and never have a comfortable day more. Alas, thou never hast true solid joy, till thou leave those sinful pleasures, as the Israelites had not Manna, till the Egyptian Garlic was gone. Other differences might be mentioned, but because this is a fruitful point in the use of it, I come to the practical improvement of it.

And first, Are those who are converted God's Workmanship, the choice and excellent work of his hands? then let us Examine ourselves, whose works are those we do? Are thy Lies, thy Oaths, thy Lusts God's Workmanship? Are these the good works God hath ordained thee to walk in? Oh, if thou pretendest to be God's Workmanship, why are there so many works of Sin and Satan in thy life? It is strange that men do not commune with their own hearts, and consider their lives no more. Where is their Faith? And why is their Conscience so asleep? for do they not easily see themselves the Devils Workmanship, and are they not of him as their father? Oh do not think that any greatness or stoutness of stomach will bear thee out against God! When God at the day of Judgment shall summon thee to his Tribunal, and ask, Whose workmanship art thou? Whose works hast thou done? Wilt thou not be presently confounded before God and the whole world, not knowing what to say or do?

Are the people of God his workmanship? then here is ground for many comfortable considerations. As

First, Thou groanest under the defect of grace, thou mournest for thy imperfect Faith, imperfect Love, imperfect heavenly-mindedness. Oh consider thou art God's Workmanship, and he will make all perfect at last, never fear that sin, Satan or the world can destroy the work of God; Christ came to destroy the works of the flesh, and the Devil; The Devil cannot destroy the works of Christ, Christ did cast out Devils from men, but the Devils cannot cast Christ out of the heart. Oh then be not cast down and inordinately dejected with thy rude, confused and disorderly heart, for God will at last put all into excellent order. Never think that God is like that foolish Builder, who began to build, and could not make an end; No, God will make every grace in thee perfect, ere he hath done with thee.

Secondly, Its ground of great Comfort in all thy sad temptations and miseries, whatsoever thy burden be. Thou art God's Workmanship, and so he cannot but pity thee. The Psalmist, Psal. 103. speaks of us as Creatures. He knoweth what we are made of, he considers that we are not as brass or iron, but brittle clay, and he heareth the young Ravens when they cry to him; Now if God show such pity to all things, because his natural Creatures; what compassion will he show to his gracious Creatures? Oh therefore pray fervently unto God, Lord, are we not thy Workmanship? Thou that hearest the cry of Ravens, wilt thou not hear the cry and groans made by thy holy Spirit in us? Even the Sea-monsters draw out their breasts to their young ones, and Lord, wilt not thou behold us thy children, and relieve us in our wants? Many other comfortable Meditations might be sucked out of this Point, sweeter then the honey or the honey-comb.

The last Use of Instruction, to such who are the Workmanship of God, Oh do nothing to blur and soil this curious work of God in thee. If God hath made thee excellent and holy, wilt thou with these new clothes upon thee go and roll in the dirt, when sin or the world tempts thee? Remember that thou art God's Workmanship, Shall the Heavens become like a noisome dunghill? Shall the works of flesh and Satan be found in the Workmanship of God? You that are New Creatures, as you have exceeding great Privileges, so also great Obligations to holiness; that wickedness and ungodliness is not to be found in you, which is seen in the world.

SERMON XLVII.

THe first Proposition in this Text, (viz. We are his workmanship) hath been already handled; I now proceed to the further illustration of it in this present Verse; and there is observable;

• First, the manner of this workmanship; Created.
• Secondly, the meritorious cause; Through Jesus Christ.
• Thirdly, the final cause; To goodworks.

My business at this time will be to describe the manner of this workmanship, Created; And here I shall not touch upon what hath already been observed about this action, but consider it in another distinct notion, which is this;

As God at the Creation made the earth which was without form and void, and so wholly indisposed, to bring forth fruit, by that word of command and blessing upon it, when he said, Let the earth bring forth grass and fruit. Even thus of disorderly, wicked and most indisposed men to any godly actions, he doth by his grace make us prepared and fitted to every good work. Now that it might wholly appear to be of God's blessing and power merely, that the earth did bring forth fruit and grass, observe God's Providence herein; For he gives this command to the earth, before he had made a Sun, and before there was any rain, so that all must acknowledge this fruitful and germinative power in the earth to be merely of God. There was no more at first in the earth to bear fruit, than in any stones or dry wood. Even such an admirable work of God is this spiritual change which he makes upon men. For those who formerly were enemies, and adversaries unto all godliness, they become lovers and delighters in it. Oh how necessary and comfortable is it to preach of this mighty work of God? for hereby we hope, that God may create some such auditors, and make to himself a holy and godly people out of those who before were profane and ungodly.

Such is the great and mighty work of God, that he makes those, who where altogether unfit and averse from what is godly and holy, to embrace and delight in it. Thus God is said to be able to raise up Children to Abraham out of stones.

Every time thou seest an ignorant profane man made a believer and holy, then is a very stone made Abraham's child; every time you behold a wicked and wretched sinner, praying, humbling himself, and reforming his life, you may then wonder and say; Behold how God makes Grapes to grow of Thorns, and Figs on Thistles; when God makes Matthew a Publican to leave his gainful sins, and to follow him; when he causeth Mary Magdalene to bewail and forsake her former lusts, God doth as he did at first Creation, out of a confused and unformed heap, make a glorious world. Therefore the Apostle useth that expression, God who worketh light out of darkness, 2 Cor. 4. 6. implying that God did not once only at the Creation, work light of darkness, but still he doth it daily. Even as often as he makes the Word of God to enter into men's hearts. So that we may say even of the worst and profanest of people, as the Prophet did to God, when God asked him, Can these dry bones live? Ezek. 37. 3. So, Can such a people, so stupid, so careless, so rebellious, be prepared to every good work? O Lord thou knowest! that is, O Lord, its in thy power, thou canst do whatsoever thou pleasest! A Camel with his big bunch on his back hath no disposition or fitness to enter a needles eye, yet God can make it do so. Though we deny there is any transubstantiation, God cannot (and Potentissime non potest) or rather one substance cannot be changed into another, and they retain their proper dimensions and qualities; Yet in every conversion of a sinner, there is a soultransmutation in respect of the qualities thereof, darkness is made light, gall is made honey. This glorious conquest over men's hearts is prophesied of as the great glory of Christ's Kingdom, Isa. 11. 6. The Wolf and the Lamb shall lie down together, &c. That cursed enmity shall be removed, when God shall take away the poisonous nature of evil men. Thus Isai. 29. 18. The deaf shall hear, and the blinds shall see, and verse. 24. They that erred in spirit and murmured shall learn Doctrine, who more unlikely to hear then refractory and rebellious men? yet these shall understand.

To explain this Doctrine, let us view the truth of it in particulars. As

First, God in this spiritual change makes a people unfit, unpolished, and every ways indisposed, suitable, and inclining to what is holy. Every man naturally lies like a rude stone in the quarry, it must be polished and come under much sawing and cutting ere it can be put into the building. Hence an upright heart sometimes is called by a word that signifieth a polished heart, the roughness and ruggednesse of it is taken away. Thus the work of renovation is expressed by taking away an heart of stone, and giving an heart of flesh. Take a stone and you can make no impression upon it, whereas flesh is pliable and tender. Now this ruggednesse and unpreparedness of people to become godly, how universal is it? Though many John Baptists, are A voice crying, Prepare a way for the Lord, yet the Mountains are not made low, or the valleys exalted to make an even and plain way, till God prepare all. That Orphaeus so much celebrated by the Heathens for his musical Harp, thereby taming the wild and savage Creatures, as also making Trees and Bushes to run after him as ravished with his Music, is nothing but a wise Magistrate, by wholesome and good Laws making a barbarous people, civil and righteous. But how much rather may the Word of God be called that Harp which changeth Beasts into Angels, and makes rude and sottish people holy? And certainly all people generally are such a barren wilderness, that if we do look to man's power merely, we should despair of ever seeing them made pleasant Gardens. And as all new Plantations finding a people uncivilized, and the ground unhusbanded, need a world of pains and diligence to bring them into good order; so the several Dispensations of God's Word, in divers places, which are like spiritual Plantations, need much labor, preaching, instruction and exhortations, ere they are fitted for heavenly operations. Let us therefore make you look up unto Heaven, imploring that omnipotent power of God; Oh say, Lord, bid these dry bones live! These crooked Trees to become straight: say, Lord, I have no fitness in me to pray, to hear, to do what is godly: O do thou prepare and sit the heart!

Secondly, Of a people wholly impotent and unable, God in this spiritual Renovatior, he makes able and strong in some measure to do things pleasing to him. That womb of the soul which was so barren that no human power could open it, God makes fruitful. Our impotency is supposed in that we are dead in sin, and not able of ourselves to think one good thought; What can be less then this, we are not able of ourselves to entertain the least good thought how we may be saved, how we may leave and forsake our sins. Neither doth this discovery of our impotency excuse us, and make us the less sinful, or to be the less pitied; for it with us, as with a man, who had a great stock given him, and he hath prodigally spent all. This voluntary inability of his doth not excuse him from paying his debts, but makes him more faulty, who might have done well and would not. Thus God gave us a rich and plentiful portion, and we quickly spent all; and now the Law of God calls upon us for good actions, as so many debts we owe, and we are not able to discharge any. But when this renewing grace of God is vouchsafed to us, then the lame can walk, the blind can see, the dead Lazarus can come out of the grave, and have the grave clothes untied, in which he was bound; So that we Ministers in preaching, and you people in hearing are to call upon God fervently and earnestly, that he would take away all our inability and insufficiency. Oh pray that he would give thee good thoughts, good affections, and so good operations! say, Oh that God who made so many Romans, Corinthians, Ephesians, of weeds to become flowers, that he would vouchsafe the like gracious power to us! say, Oh Lord, thy arm is not shortened, our hearts are no more too strong for thee, then theirs were.

Thirdly, In this spiritual change, God of a froward, contrary and irreconcilable people, makes a loving and willing people to what is good. Take all men till fashioned by grace, they are enemies to God and godliness. The wisdom of the flesh is not subject to God, neither can it be. As the Wolf cannot love the Lamb, nor the Hawk the Dove; so neither can wicked men love those things that are holy. What a woeful experience have all the wicked men in the world in their several ages, given of their cursed venom, and cankered malice against godliness, in all the oppositions they have raised against the faithful Messengers of God, reproving them for sin, and informing them of duty! Oh but when God makes these waters to go back, when he toucheth these mountains and they melt like wax, then what embracing and loving is there of that which once they could not endure. Thus Psal. 110. Thy people shall be willing in the day of thy power; Oh then that we could see God making such a wonderful change upon us. The time hath been, thou wast an enemy to all godly ways, a professed opposer and scorner of them. No Toad so odious in thy eyes as one who lived strictly and labored to fear God in all his ways; but now God hath made such a change that they are only thy delight upon the earth. Thy righteous soul is now like Lots, grieved and tormented to see and hear the evil doings of wicked men: if thus, thou art then one created to good works.

Fourthly, Where this powerful Renovation is, There God of a people that were weary of his service, and repining at it, as a burden, do now delight and rejoice in it, as the greatest happiness they are capable of. Thus Isa. 4. The Nations shall flow to the mountains of the Lord. Though it be against their nature and custom, and former advantages of profit and pleasure, yet they overcome all these temptations, and account nothing so dear, as the opportunities of enjoying God in his Ordinances. See in what an heavenly manner David's affections are enflamed, who could live always in the Courts of the Lord's house, and envied the very Sparrows that came so near the Altar. And certainly if the carnal and worldly heart can rejoice so much in those advantages, where their lusts are satisfied, how much rather must a spiritual heart in the midst of all these spiritual applications, because spiritual good things are unmixed, and have no gall in them at all, as the good things of the world have?

Fifthly, Of a people inconstant and unsettled in the ways of God, by this new change he makes fixed and rooted upon a sure Rock. Observe the people of Israel, they often cried unto the Lord in their extremities, but their hearts were not steadfast within them, and so they quickly revolted again, Psal. 18. 31. But the people of God are said to be like Mount Zion, that cannot be removed, Psal. 133. 3. The gates of hell cannot prevail against them. They are an house built upon a Rock, and so when the winds and tempests arise, they stand fast. As God is a God that changeth not, so they are holy, believing, and change not. Israel's righteousness is like a morning Dew, Hos. 13. 2. it quickly drieth up, the Dew falls as Aristotle observeth, when the Mornings are neither too hot or cold; Thus an heart that is lukewarm, and hath no real, inward efficacy of grace, sets upon Duties, but when the Sun ariseth and scorcheth, presently the grass withereth. Oh its a great Argument of this New Creation, to be steadfast and immovable in the work of the Lord. Not to change with the times and seasons; To be one while for the truths and ways of God, and another while to be against them. Those things that are from a principle of nature are constant, and always alike, but those things which come about by accident, and as it happens; they are various and incertain. See then thou art, as it is said of Christ, The same Yesterday, and today, and forever. As great storms and tempests discover what rooting the Tree hath, so variety of conditions doth manifest what metal we are made of. As therefore David prayed, That God would always keep up that willingness in the men's hearts, who then offered to God; so do thou desire that God always would keep thy soul in that tenderness, love and strong affections which sometimes are kindled in thee. Johns hearers did 〈 in non-Latin alphabet 〉 , for an hour, a short season 〈 in non-Latin alphabet 〉 , Rejoice exceedingly, as in triumph, but when his Ministry began to touch them close for their particular sins, then they said, He had a Devil: Now certainly God is always the same, that which is good is always as lovely, that which is sin is always as abominable; Therefore thy affections should be always in the same manner carried out towards them. I might in many other particulars show you, how God doth create a people unto that which is good? The term from which, and the term to which, Happy are the people who find such a change. What wondering was there when the Apostles were filled with the holy Ghost; so that they all spake with strange Tongues; No less is it here. Thy tongue praising of, and praying to God, speaks in a strange tongue to what it did once, when lying and cursing came as so many sparks of hell out of thy mouth. Oh when will God appear thus in his power, when will he bow the Heavens and come down?

Now the grounds why God takes such untoward and indisposed materials to anything that is good, and makes them complying with, and embracing of his holiness, are

First, To show forth the Glory of his Power and Grace. That which Paul speaks concerning himself, whom he makes a monster of men, and styleth himself, The chiefest of all sinners: Now (saith he) God converted him, that the exceeding riches of his grace might be made manifest to the ages to come. God's Power and Goodness is wonderfully revealed in this: His Power that he can subdue the hearts of men so averse, and so oppositely bent: And his goodness, that he will do it to such enemies to him. That he should surprise Paul in his journey to persecute the people of God, with so much melting Grace, when he might have struck him into Hell with the Thunder-bolt of his anger, This was unspeakable Goodness; so that upon this ground, the Ministers of God may earnestly importune God that he would turn their people from darkness to light, O Lord, thou dost all things for thy Glory! Now the more unwilling, unable and opposite men are to their own Salvation, the greater will thy glory be in helping of them; As David useth this as an Argument, that God would have mercy on him for his sins are very great. Some indeed translate it (Although) Thus we may urge, O Lord, Pity them and show compassion to them, for they are a people cruel to their own souls; and therefore God hath many times chosen the worst of men, that so his Goodness may be the more remarkable. Thus (some say) the Jews were the most brutish and blockish people in the world, yet God chose them rather then any other to be his people. So the Corinthians, they were noted to a Proverb for wickedness and uncleanness: They had a Temple dedicated to Venus, and many Virgins were dedicated to her yearly to make Whores; And Coty 's the Heathen god for uncleanness, was there worshipped, yet God turneth these Beasts into Saints, and sweet Herbs come up where Brambles and Thorns did grow.

Secondly, God hath this end in this spiritual Creation, to show his absolute Dominion, and free Liberty in exercising his gracious Power upon what Subjects he pleaseth. He doth not many times vouchsafe his Grace to those that are civil and of a lovely conversation, nor to men always of wisdom and parts, as our Savior acknowledgeth with the admiration of God's wisdom herein; Thou hast hid those things from the wise, and revealed them to Babes. The Apostle Paul, Rom. 11. doth professedly dispute God's Dominion herein, Whom he will he chooseth, and whom he will he hardeneth: And who are thou, O man, that disputest with God? God's Dispensation herein is wholly Arbitrary, and none may say unto God, Why doest thou so? Thus while the Apostles were preaching, it is said, As many as were ordained to eternal life, believed, Act. 1. 48. And the Election hath obtained, Rom. 11. Hereupon it is that the Apostle doth so often put the godly in mind of their election, that hereby their hearts might be stirred up to all Thankfulness; for what an overwhelming consideration would this be to the gracious heart, to consider of those many thousands lying in a lump of sin, God should choose thee among others, and leave the rest in a perishing condition!

A third end, Hereby God will forever keep his New Creatures in Humility and self-emptiness. For when we know, that Justification and Regeneration are Privileges vouchsafed unto us, not for any Works we have done, for we were enemies to God; This keeps us in daily humble and low thoughts about our selves: God hath ordained that way to Heaven, wherein he shall have all the Glory, and man take only shame and confusion to himself. How can Pride and Vain-glory ever lodge in our hearts, when God only makes us to differ from others, and we have nothing but what we have received? Hence the Apostle doth so often put the converted Saints in mind, what they were once, how they walked in all their gross ways of sins and heinous crimes, as others did, till God had mercy on them, and this he doth to return all into grace. The remembrance of what thou wert once, how full of sin, what an enemy to that which is good, may make thee cry out, Not unto us Lord, not unto us, but unto thy Name belongs all glory.

The fourth end, Why God makes such a glorious change upon his people, is to engage them to more Service and Obedience. That as they have yielded themselves servants to sin, now servants to Righteousness: Men of great sins, when converted, become men of great services. Thus David, who sinned above others, how active is he for God's glory above others? Paul who persecuted the Church more then all, when converted labors more then they all. This is a sharp good to be more then an ordinary Saint, when a man hath been more then an ordinary sinner. Peter that three times denied Christ, is three times called upon to feed Christ's sheep. The ground that was fruitful of weeds, when well ordered, becomes excellent for corn.

A fifth end is, Hereby God would provoke others to godliness; For when we see that by God's grace men of desperate lives, and hopeless conversations, are become lovers of God and Godliness, then what a shame will this be to others, who did not seem far from the Kingdom of Heaven! Thus God is said to provoke the people of Israel to jealousy, for when they saw the Gentiles, who knew not God, and lived in all darkness and wickedness, to become imbracers of God's Worship; This was enough to stir up Jealousy in them. Thus also the Pharisees might have blushed to see the Publicans and Harlots entering the Kingdom of Heaven before them. Oh what a provocation should this be to men, when they see men who were formerly averse and contrary to what is good, now to rejoice in it! When a Mary Magdalene forsaketh her lusts, and cleaveth to Christ, what Harlots then will any longer stand out? When Paul an enemy makes much of that way he so hated once, How might this turn all the Pharisees? When therefore you see God working such great things upon any man, say, The Lord doth this to provoke me, Shall such repent and not I? Shall such amend their ways, and I stand out still?

Having thus explained the Doctrine, let us consider what use may be made of this,

And first, Is it thus usual with God, To raise stones to be children to Abraham, to make a barren wilderness a pleasant garden? then what Encouragement may the Ministers of God have, where they see the greatest opposition and averseness? Alas God doth not find men with a natural propensity to good things, but he creates them. God doth not find men Lambs, but he makes Wolves Lambs; sometimes where Paul had a mind to go, hoping to do good, the Spirit of God did prohibit him to go, and at other times he is sent to a people, that was not likely. This made the Prophet say, He was found of those that sought him not. We are with Abraham not to look to the dead womb of the Creatures, but to the mighty Power of God, who calleth things that are not, as if they were. It was Moses his sin of unbelief, and for which only he was hindered from entering in Canaan, that when God bad him strike the Rock, to have water gush out, he was unwilling, and doubted whether God could do it or no. Let not the Ministers of God sin through unbelief, as if to God, the conversion of men were not possible, because its impossible to men. When the Disciples had been sishing all night, and catched nothing, Christ afterwards bids them throw in their nets, and it was so full of fish that the net was in danger of breaking. So then let us be encouraged in our work, for all those who are ordained to life in a Parish, they will believe, they will be converted at one time or other. And because the Ministers of God know not the secret counsels of God, therefore are we to preach to all, to wait patiently upon all, as if everyone were to be saved. Therefore the Apostle exhorts us to instruct in patience and meekness, even those that gainsay, if peradventure God may give them repentance, 2 Tim. 2. 25. Though they are not sure their instruction will do any good, there be a difficulty in it, yet they must not give over.

Use 2. To humble us under all the works of grace God vouchsafeth to us, for we made not ourselves New Creatures: Oh take heed of all those proud Doctrines that debase Grace, and set up man's Will, as also of all inward pride of Heart, glorying in anything thou hast. Did God revenge himself so upon Belshazzar, because in the pride of his heart, he boasted, That that was great Babel which he had built; How much rather, if a man should say, This is the Heaven I have merited, This is the eternal Glory I have purchased: Alas look into thy by-past life, and what was there to move God to show mercy unto thee? Instead of having God call thee so graciously to him, he might have pronounced that curse, To depart into everlasting fire. Paul's former wickedness made him forever humble and ashamed in himself. And this is the main reason, why the good Works the godly do cannot justify them, because though they were for the present perfect, yet they could never absolve from the guilt of our former sins, we committed in ignorance of God.

Use 3. What cause a people loaden with grievous sins, and rooted in them, have to cry mightily unto God, for his omnipotent power, for nothing can separate thee and thy lusts, but that strong arm of God which made Heaven and Earth, and raised Christ from the dead. In natural necessities there they apply themselves to God, thinking nothing but his power can give rain, can stay the pestilence, can sheathe the sword; and why then do you not also say, Oh its God only that can soften this heart of mine! that can humble this proud stomach of mine! Oh therefore pray unto God! saying, O Lord, Thy arm is not shortened! Art not thou he, who didst turn Manasseh his heart? Art not thou he who didst convert so many thousands at one Sermon? Oh put forth the same power, Draw us and we will run after thee, roll this stone away, and we shall praise thee!

SERMON XLVIII.

THe next thing in Order considerable in this Text, is the meritorious cause of this spiritual workmanship, and that is Christ Jesus. But this particular I shall pass by, as a subject requiring a more large and distinct discourse of itself. I proceed therefore to the final cause of this spiritual creation, and that is, To good works: In the Greek it is Created in good works. The final cause (saith Erasmus) is not here signified, but the effect of grace creating: so that in his sense the Holy Ghost should not intend the end of creating us anew, but the effect of his grace, as if that did work all the good in us; and which is a wonder, Estius a Papist goeth this way, quoting Isa 26. that place, O God thou hast wrought all our works in us: It is much for him to do so, for this seemeth greatly to exclude the power of free will: But I rather take it for the final cause, and commend our translators who render it, unto good works; and it is an Hebraism to use the Preposition in, for unto, although the Grecians also do so, as 〈 in non-Latin alphabet 〉 , for gains sake, for a rewards sake. There 〈 in non-Latin alphabet 〉 denoteth a final cause, though indeed this is so the final cause, as that it is also the effect.

Obs. That all those who are new creatures, are created unto good works; so that a godly life is a necessary fruit of their renovation. This new creature can be no more without an external godly conversation, then fire without heat, or honey without sweetness. In some sense it is more then the fruit of a tree; for a tree may live and grow, and yet bear no fruit; but this new creature cannot be, unless there be also those good and holy works which God requireth of us. This point is of great concernment when so many satisfy themselves with hopes of this glorious estate, & yet their works are the works of the flesh, and of darkness: As Christ said of the false Prophets, By their fruit you may know them; so it is also true of false Christians, by their fruit you may judge what they are.

For the understanding of this point, let us consider what the phrase implieth, Created to good works; and that comprehends,

First, An inclination and propensity to a godly life. For as God created all creatures with an inclination to their proper operations, thus this spiritual man is endued with a willing tendency unto those actions that are heavenly. Thus as the sparks fly upward, and the stone falls downward from an inward inclination of nature, so they are carried out to faith, repentance, holiness, from a free principle within. Aristotle defineth that to be the nature of everything, which is the principle of its motion, for its self sake, and not by accident: And thus natural motions differ from violent, which are from a principle without, and by accident. Oh its a matter worthy of all your consideration, to attend to the principle of your motions in holy things, whether it be natural or violent. You may read of Ahab's good works in some sense, he prayed, and humbled himself, but he was not created to them, because they were from a violent principle without, the judgments of God; not a natural principle within, which is a sanctified and renewed heart: Yea, if you look upon Judas, you may see in some respects also his good works: there was his contrition, his confession, and his satisfaction, but he was not created to these good works, because extracted by slavish horror of conscience, not sweetly inclined thereunto by faith in God, and love of him. There is a great difference between the nurses care of the child, and the mothers: The former doth it because hired, and betrusted with it, but the latter from an inward storgy, and maternal bowels: So then is it thus with thee? dost thou pray, hear, live in all Godliness, as one that is created thereunto? One who hath a free voluntary inclination? in which respect the law of God is said to be written in their in ward parts.

Secondly, To be created to good works, implieth not only an inclination, but a readiness, or preparedness, which is a further qualification. The fire hath an inclination to ascend upwards, but yet something may violently keep it down, that it cannot ascend actually: Inclination to good works implieth the remote power, but readiness supposeth the proxime and immediate power. God's own people who have the seed of Grace in them, yet how unprepared, and unready many times to that which is good! Therefore to watch and to be ready, is a duty so often pressed; Be ready to every good work, and prepared to every good work: To this is opposite, dullness, sluggishness, listlessness, and all kind of wearisomeness in the service of God. But this should quicken us up, That we are created to Godliness: Therefore the heart should always be swept and ready dressed for Christ to lodge in: you must have lamps and oil; commonly sin surpriseth us, because we are not prepared for Godliness: Thus Christ knocked, desirous to come in, but the Church was unwilling, and so deprived herself of much comfort. Prayer is the Key of heaven, but if rusty it will not open; and thus it is of all duties, if thy heart be not prepared for them.

Thirdly, The phrase, created to good works, doth denote them to be the principal and main end. God hath appointed everything to an end, which holds not only in moral agents, but also natural: Hence is that rule, Opera naturae sunt opera intelligentiae, The works of nature are the works of reason and understanding, because it ordereth, and wisely directeth them to an end. Now as other creatures have their ends, so this new creature hath its, which is to be wholly employed in those works that are godly. This is his errand, his business and employment. The Apostles expression is remarkable, Tit. 3. 8, 9. This is a faithful saying, and which thou art to affirm constantly, What is that? That those who believe be careful to maintain good works: Two Greek words are observable 〈 in non-Latin alphabet 〉 , that it be their care and study, and all their wisdom, and then 〈 in non-Latin alphabet 〉 , to maintain, or rather to be an example, and a president. The Apostle his scope is, that all Christians should make their houses and families a school-house, as it were, of a godly life, that there should be no profaneness, no filthy lusts, no scandals. That which the Apostle speaks to Timothy, belongs to all, 〈 in non-Latin alphabet 〉 , to exercise himself unto Godliness; as he that is to run in a race, giveth himself wholly to that: so that hell is not more opposite to heaven, then their lives are to this new creature, who live in a constant way of impiety and manifest wickedness. The fruits of the flesh are manifest, saith the Apostle, Every man that liveth in obedience thereunto, may presently discern he is not a new creature. Oh then, when thou art overtaken with any evil ungodly way, say, Is this the good work God created me unto? Is this the Godly action he made me for? God did not make thee to eat and drink, much less to riot and revel it, but to walk holily, righteously, and soberly; and let the Godly when at any time unwilling, and indisposed to that which is good, stir up themselves to all cheerfulness, saying, For this end God created me anew; for this end I came into the world, How can I neglect the main business I have to do?

Fourthly, It implieth constancy and perpetuity. That which we are created unto, is not once or twice to be thought on, or practiced; but it is the constant employment of a man. All natural actions are constant; The fire doth always ascend, the stone doth always descend: and thus he that is righteous, doth righteousness, 1 John 2. 29. saith the Apostle: This discovereth the hypocrisy of those who are uncertain, and in some fits only for good actions. In time of fear and danger, then they will do good, bewail their sins, promise reformation; but this bulrush that hangs down its head for a while, because of some storm falling upon it, after a fair day doth presently perk up again, Gal. 6. 9. Let us not be weary in well doing; let us not faint or swound by any discouragements or oppositions, but remember a good action will always meet with a good reward, which grace will Crown it with. How many are almost persuaded to take up a godly and holy life, but presently return to their vomit again!

Fifthly, Here is universality of good works. The Apostle speaks indefinitely, created to good works, and that is equivalent to an universal where the matter is necessary: He doth not say, created to some good works, or this and that good work, but good works in the general. If a man be studious for all the good works of the second Table that relate to man, as the works of righteousness, liberality, humility, and love, &c. if negligent in the good works that relate to the first Table, of piety, worship of God in Truth and sincerity, keeping his Sabbath, zealous for his glory, fearing an Oath; this man is but for some good works, and so not created by God, which is universal. Again, if a man be zealous for the works of piety and religion, but careless in the duties of justice, equity, truth to men, of brotherly love and liberality to those that are in necessities, as far as it is his duty, he also is to doubt whether he be created to good works; for God's grace createth to one as well as to another.

Sixthly, It doth not only suppose us inclining and ready to them, but zealously to pursue them. Thus they are called a peculiar people, zealous of good works; zeal is an hot burning affection, compounded partly of grief, because we are hindered in what we would do; partly of anger against that which opposeth us; and partly of vehement love, which carrieth us out to that we desire. Thus the godly are greatly grieved, because of that relique and remainder of corruption which makes them not to do the good they would, as Paul bitterly complaineth. They are also angry at those lusts which have the greatest power over them: And lastly, hot burning love to the glory of God, whom they do honor, and desire to exalt continually. And as zeal breeds jealousy, so it doth also in the godly breast: Their zeal to that which is holy makes them jealous, lest at any time sin should deceive them, or Satan seduce them. Thus Job made a covenant with his eyes, and David set a watch before his mouth, and Paul kept down his body, and all out of a godly jealousy, lest though they had gone so far in the way of holiness, their feet at last should be turned out of the way.

Having thus explained the phrase, Created to good works, let us consider what they are; For there is a woe to him that calls evil good, and good evil. Jonah thought he did well to be angry: it is a great degree to do good works, when we know what they are: And

First, Those only are good works which are commanded by God, and conformable to the rule laid down in the Scripture. So that as the definition of sin is, That it is the transgression of the law, thus the definition of a good work is, That it is a conformity to the law of God. The word of God is the Rule, the Canon; and as the Artificer can draw no good line which is not commensurate to the rule, so whatsoever thou dost which is not agreeable to Scripture, which is not answerable to that pattern, it is not good a work how glorious soever it be. This is an excellent truth to be insisted on: As that only is true Doctrine which is agreeable to the Scriptures, so that only is a good work which is answerable to the same rule. The Scriptures are a rule of faith, and of manners also: and as we say in matters of religion, Non credo, quia non lego, I do not believe it, because I do not read it in God's word, so Non ago, quia non lego praeceptum, I do it not, because not commanded. And this cuts off most of those works from being good works, which are so magnified in popery. what are their good works, for which they call a man a religious man, a spiritual man, a perfect man? Are they not vowed poverty, chastity, and blind obedience, with many other superstitious usages? Now as the Pharisees thought their washings, and human commandments in religion good and glorious works, when yet our Savior disdaineth them upon this reason, Who hath required these things at your hands? Even so all those good works of superstition, will-worship, traditional customs, though dignified with the title of good works, yet are to be rejected, because not required: So that as counterfeit coin is so far from being owned as currant money, that he who is found guilty of the making of it, is adjudged to death. So all counterfeit worship and service of God which hath not the stamp of the Word upon it, is so far from being acceptable with God, that such without repentance and reformation are condemned to eternal death. Herein certainly people foully mistake; they judge things to be good by the custom of them, by the pleasure and profit of them, and not by the rule of goodness. How could vain, and profane sports be accounted good works, if men did look into the Scripture for their goodness? Thou sayest, It is good for me to do thus, to live thus, to take up such a course of life, but doth the Scripture say, it is also good? Thus as for want of this rule we take up many things for good, which are not good; so again, we reject many good works as folly, needless, not requisite, because we do not study herein. To live strictly, to be singular to the common ways of the world; to keep up holy family-duties, these things we look not upon as good works, because they are contrary to our corrupt affections and lusts: Especially how hardly can we be persuaded that it is a good work to confess Christ in the midst of a crooked Generation; that it is good for us to love Christ more then Father, or Mother, or life itself, that it is good to take up the Cross and follow him. How hardly do we persuade ourselves these are good works? That may be a good work which is grievous and evil to flesh and blood: In matters to be done, How often do we judge the goodness of them, by the safety and advantage? If Paul had thus consulted with flesh and blood, he would not have thought it a good work to preach up that to his great danger, which once he so vehemently opposed.

Secondly, Good works are such actions as we are enabled to by the grace of God. God is said to be the Author of every good, and perfect gift, James 1. No man unless enabled and sanctified by the spirit of God can do the least good work; as a beast is not able to act the things of reason: For the imaginations of a man's heart are only evil, and that continually, Gen. 6. so that there is not room for the least good therein. How then must man plunged in sin say, he is not good, neither can do good? The tree must be good, else the fruit cannot be good; and thus a man must be engraffed in Christ, and partake of his fatness, else all is but a wild Olive, and wild Grapes. And upon this ground it is, that the Orthodox maintain that position against Papists, That all the works of unregenerate men are sins, as they come from them. Though Amasiah and Jehu do those things which are right in God's eyes for the matter of them, yet in respect of circumstances, they exceedingly fail, and so they are made sins to them. Whereupon is that necessary distinction, That an action may be said to be good materially for the matter of it: Thus when a wicked man prayeth, heareth, he doth that which is good for the matter; or formally, that is, when they are done upon such principles, in such a manner, and to such an end as God requireth: So that to do a good work there is requisite the help of God's spirit to lift us up. As Zacchaeus was too low of himself to see Jesus, he was fain to go up into a tree; so we are too too short to reach unto any good work; it is above our reach till the spirit of God lift us up. Oh that unregenerate men did receive this Truth as engraffed in their souls; I have lived thus long and have not done one good work, yet I have been without Christ, destitute of his spirit, & so a branch separated from the vine: Oh how little, or no hope at all have I! What shall I do? Have pity upon me all ye that know me, and pray for me: not one good work in all my life time! but a continual sinning hath run through my conversation. And this every unregenerate man must say, though not profane, but very civil and ingenuous, yet if not a new creature, he is not created to any good work. We are created to it: our free will or moral education cannot prepare us for them; so that though the name of good works be often in our mouths, yet the actions themselves are rarely performed, because few are endued with the spirit of God. Hence that is called the holy Spirit, because without it there is no holiness; as there is no light from the heavens but by the sun, the stars shining, as they say, by its light.

Thirdly, Good works are such which have the concurrence of all circumstances: There must be a good cause, a good manner, a good end, and if any one of these be wanting, it is not a good work. Bonum est ex integrâ causâ: Uzzah did not a good work, for God was so displeased, that he struck him dead suddenly for it, though he had a very good intention, and all because the manner was not good. Cain's Sacrifice was not doing well, for then he had been accepted, as God told him, because his person was not good: So that it is easy to commit evil, but difficult to do that which is good, because a man must every time hit the mark; if he fails in one circumstance, if one string be broken, the musical harmony is spoiled. Oh what a rousing Truth is this? How should this chase away all security, all trusting in thy good heart, and good works? For where are they? God indeed looked on all he did, and saw they were exceeding good; but mayst not thou look over all thou didst ever since thou wast born, and see all exceeding evil? You think you do good works, but it is ignorance; you know not how many things are required to a good action, and one dead fly spoileth the whole box of ointment. This bitter herb makes death in the duty, which otherwise would bring life. This made the Psalmist pronounce of every man by nature, There is none that doth good, no not one. What an uncharitable censure doth this seem to be in human reason? None doth good, not one in all mankind till quickened and enlivened by grace. I beseech you lay this deep in your hearts; I am good for no good work: I am wholly evil, and all that I do is wholly evil. Paul that had some good in him, because of the mixture of evil, cried out, O miserable man that I am, Who will deliver me? how much rather have I cause to bid all comforts stand aloof off, and to be alone, crying out, Who will deliver me? seeing I am nothing but evil, nothing but ulcers and sores all over me. There is nothing will sooner drive you out of self-love, make you amazed at yourselves, and cause you to cry out, Help Lord, else we perish, as to think, not one good work hath ever been done by us yet.

Fourthly, Good works must flow from a good heart within. From a purified Fountain and sweet, do issue sweet streams: When Moses vehemently required of the people of Israel, to obey the commands of God, which was nothing but to do good works; the people presently made a ready promise, that they would do all: But mark what Moses replieth, Oh that there were such an heart in them; this is all: It is not for thee to say and promise, I will set upon a good life, I will be diligent in good duties: But oh that there were such an heart in you. Hence our Savior compareth the good heart of a man to a good treasure from whence all things flow. Thus that great promise of regeneration first begins with the heart, I will take away the heart of stone and give an heart of flesh; and I will write my law in the inward parts, Ezek. 36. and what then? Then I will make them to walk in my commandments: Thus also the commandment, Thou shalt love the Lord thy God with all thy heart and soul, &c. As the wickedness of an evil man lieth most in his heart, so the goodness of a good man is most in the heart. Now this particular also is not attended to; men never looking any further then the work they do, Is that a Duty? Is that commanded? but not attend to, with what inward rectitude and purity of spirit they do these things. The difference of the third and fourth hearers, lay not in externals at first, but that one had a good and honest heart, which the other wanted; & although men look to the outward good works, yet God looketh most to the inward good heart: Therefore the hypocrite doth no good work, though he seemeth to the world full of good works, because his heart is not good. Our Savior instanced in this, and pressed it much upon the Pharisees, saying, They were wolves within, and noisome sepulchers within, though painted without. Think therefore thou hearest God speaking unto thee that of Solomon, My son, give me thy heart, Prov. 23. 26. thy good heart, else those good works are but a blaze, there is no good foundation.

Fifthly, Good works are those, and those only which are done for the glory of God. Let any action be in itself never so necessary, so glorious, so profitable to others, yet if it be not for God's glory, there is a woe to such good works instead of an Euge, or well done. The Pharisees prayers, fastings, and alms, have a woe and threatening annexed to them instead of a promise. Whatsoever ye do, do all to the glory of God: now vain glory and self-applause, is a worm that quickly breeds in the best fruit, in the choicest actions: The godly at the day of judgment do not know the good works they did; as the silk-worm hideth itself within the curious silk it works, whence was that Motto upon it, Operitur dum operatur, She is all over covered whilst she works: The same ought we to be in all the holy duties, and most heavenly actions we perform; Operimur dum operamur: upon this reason Austin said, All the glorious actions of the heathens were but splendida peccata, glistering sins, because they corrupted their love to their country by vain glory, and so they did, as he said, Unam cupiditatem aliâ sanare, Heal one sin by another.

Use of Exhortation, To take up that of the Apostle, Let every man try his own work. The word signifieth such a trial as the Goldsmith useth about his Gold, whether it be right or no: He hath his Touch-stone to discover it. Let this be your care; thousands and millions of works you have done in your life time, bring them all to the Touch-stone, the Scripture, the rule of goodness. It is not an easy matter to be found doing but one good work: Inform and instruct yourself better about the Doctrine of a good work, how much the Scripture requireth; and certainly if there be any sparklings of conscience, it will make thee fear all the works thou hast done. For what? dost thou call thy ungodliness, thy profane courses, good works? Doth God's word command these? Doth God's Spirit enable thee to do these? Oh blind man, hood winked by the devil, that dost not see thyself all over plunged into evil! But it may be thou thinkest thy prayers, thy duties, thy civility, thy charity, good works, and indeed these are good for the matter of them, but as thou dost them who art not regenerated, who hast not the spirit of Christ dwelling in thee, who hast corrupt and sinful ends, they all are thy evil works, and come in the catalogue of thy other sins. Thy duties not done by a gracious heart, through gracious power, to a gracious end, in a gracious manner, are sins to thee as well as thy other ungodly ways. I know the proud and self-flattering heart of man loveth not to hear this, cannot endure that all its gold should be discovered to be dross. But it is not what thou thinkest, and what others think about thy good works, but what God's spirit pronounceth in his word: how great will thy confusion be, if that which thou callest a good heart, a good life, and good works, all good, God shall discover to be an evil heart, an evil life, all evil! God cannot be deceived, but thou art easily.

SERMON XLIX.

GOod works (you have heard) are the inseparable and necessary fruit of this New creature. It hath also been informed you, what a good work is. I shall at this time lay down some distinctions, or necessary Axioms to clear this Doctrine about Good works, and so proceed to application.

And first, This is worth your observation, That the Scripture speaketh sometimes in praise and worth of them, sometimes again by way of diminution, and debasing of them. When good works are compared with the righteousness of Christ, or have relation to justification, then they are rejected as unable for any such use. Thus the Prophet saith, Our righteousness is like a menstruous cloth, Isa. 30. 22. How loathsome is that? and so are our holy duties if God should enter into judgment with us. Justitia nostra est indulgentia tua Domine, O Lord, our righteousness is thy indulgence: Our justification consists in pardon; therefore we have no perfection to justify us, but imperfection to be forgiven us. Thus the Apostle also, He doth account (and that is an act of judgment and deliberation) all things but dung and dross in comparison of the righteousness by faith in Christ, Phil. 3. 8. So then when the best works we do are considered in the Court of justification, there they are damnable, and have so much dross in them, that God doth reject them as insufficient. They are not good, but bad works in that sense. Therefore a man in justification is looked upon as a sinner, without a righteousness answering the Law, though at that time also he doth repent and believe. But then at other times the Scripture speaks of good works in respect of sanctification, and as they relate to the glory of God, and are an ornament to our holy profession. And in this sense the word of God doth often commend them, and exhort to them. So that if thou hast got so much skill as to know in what sense the Scripture debaseth them, and in what sense it commends them, bless God for that knowledge, and look upon it as a star to guid thee. The Apostle in this Chapter, attributing our whole salvation to grace, lest he should be thought therefore to exclude good works, and it were all one whether we were profane or godly, he addeth, That we are created to good works. Take heed of Popery to make thy good works a ground of justification; take heed of Antinomianism, to deny the presence of them.

A second rule is, That good works are not to be limited to one kind, but are to be extended as far as the Law of God's commands. Thus the Obedience to the first commandment is a good work, to the second, & so to everyone; for the Law is a rule of good works, and as the Logicians say, There is no created being, but it is reduced into one of the ten predicaments: So there is no duty or good work commanded of us, but it is contained in one of those Ten words, as Moses calls them: A word is there used for a Precept, as often in the Hebrew. This is good to be observed, that so we may be conscionable and abounding in every good work. Good works are works of piety, works of righteousness, works of charity: Every work that comes from a good cause, commanded by the rule of goodness, performed in a good manner, to a good end, is a good work, whether the object matter be God or man; and howsoever use hath almost appropriated the phrase Good works, to those of charity, yet the Scripture extendeth it to all the good fruits of a godly life: And in the Scripture sense, no man can do one good work, which hath not a principle to do all. Godly obedience is copulative, and he that doth a good work, because God commands it, will do all because God commands it. This consideration would make us not like Herod, to do many things, but like Zacharias and Elizabeth, To walk in all the commandments of God, Luke 1. 6. Thou prayest and hearest, because this good work God commandeth: Oh thou, fool, Doth not God also command thee to be chaste, to be sober, to be heavenly minded? The graces of God are chained together; he that hath one, hath all: and therefore it is to be wondered at, to see what hypocrisy may be in a man's heart to be affected with some good works; he could have no peace in his conscience if he should omit them, and yet can totally neglect others without any remorse at all: If thou hadst committed murder, the guilt of blood would torment thy conscience, torture thy soul. Why should not uncleanness, cursing, do the like? Doth not the same God that saith, Thou shalt not Kill, say also, Thou shalt not commit Adultery?

Thirdly, Another rule about works is that of Austin's, founded also upon the Scripture, good works do not go before a justified person, but follow after, Bona opera non praecedunt justificationem, sed sequuntur. This Text doth clearly assert this Truth, We are saved of Grace, not by works, because we are Created to them, being his Workmanship. It is not in Divinity, as the Philosophers say in Morality, Bona agendo sumus boni, By doing good works, we are made good; No, we are by grace made good, then we do good: As the Fountain must be before the stream, and the root or tree before the fruit. Thus our Savior, Make the tree good, and then the fruit will be good. Thus Abel's person is first accepted, then his performances: This Truth is of great concernment, it being inbred in men to look more to an outward good work, then the goodness of their persons and natures. They do not imitate God, who is good in his nature, and then doth good in his Actions; so ought we to be good, and then to do good. Therefore by this rule thus settled upon Scripture, it is an undoubted Truth, That no man till justified and regenerated, is able to do any good work: He is a leper, all is unclean, and everything he toucheth he maketh unclean to himself. This should make us sit down on the dunghill with Job, abhorring ourselves, when there is none of all mankind of himself can do good, no, not one. What Doctrine may make us loath ourselves, and seek out for a new creation, and engraffing into Christ, if this doth not?

Fourthly, The next rule is, That then in Scripture things are said to be, when they are made manifest, and apparent. And this rule will open the sense of all that discourse in the Apostle James, where he disputeth it by several arguments, That we are justified by works. In so much that it hath much exercised the learned, how Paul and James are to be reconciled; For Paul, he expressly proveth that justification is without works; and that Abraham was justified by faith only: and James he saith, Abraham was not justified by faith only, but by works: Now two things reconcile these brethren that seem to differ. First Paul, He proveth that faith only justifieth; and James, That this faith which justifieth is not alone, separated from Good works. Paul proveth what it is that justifieth, Uiz. Faith; and James, what kind of Faith, Uiz. a working lively faith. Paul argueth against a Pharisee that thought his works would justify him, and James against a Carnal Gospeller that thought faith alone, in the mere profession of it, was enough to save, without a godly life. And secondly, it may be thus composed; Paul speaks of the nature of justification in itself, and James of the manifestation of it. A thing in Scripture being said to be then done, when it is discovered to be so: And thus when you read in James in several places, That a man is justified by Good works, that is, he is manifested to be so. As the Apostles similitude evinceth, when he saith, As the body without the soul is dead, so is faith without works. Now as the body doth not give life to the soul, but fetcheth all from it, and doth outwardly declare what the soul doth; so doth a Godly life manifest and declare who are justified, and who not. So that it is in vain to pretend a good heart, where there is not a good life. And this is the reason why God in the Commandments requireth the outward work, because that doth demonstrate to the world the frame of the heart.

Fifthly, We are always to distinguish between good works, in the truth of them, and in the perfection of them. The Godly are created to the Truth of Good works in this life, but to the perfection of them in the life to come. As he said, I believe, Lord help my unbelief: So it is true of every other Grace; Lord, I love thee, help my want of love: Lord, I am humble, help my want of humility. No man goeth beyond Paul, who when he would do good, found evil present with him. And the Apostle declareth a perpetual opposition and conflict between the flesh and the spirit: So that the Godly cannot do the good things they would; so that this Truth will direct two sorts of persons, First those that are ignorant, full of self-flattery, and self-righteousness; they are apt to take a shadow for the substance: everything that glisters for Gold, whatsoever is good for the matter of it, to take it for good in all the circumstances of it. And then secondly, There are the Godly ones who are ready to conclude nothing is good in them, because not perfectly good. They think this action comes short of that perfect rule; and is not answerable to the glorious Majesty of God: and therefore they do not own that goodness in them which God owneth in them, and hereby walk not in that thankfulness, cheerfulness, and exemplary joy as they ought to do.

Lastly, This is the true character of a new creature, That he is as zealous and diligent of good works, as if they were to save him, as if there were no Christ, no grace to rely upon: and yet on the other side he doth as fully and really rely upon Christ, and his grace, as if there were not the least spark of any goodness in him. This is a Scripture and admirable temperament, To join those places of Scripture together, Work out your salvation with fear and trembling; and yet when you have done all, say, Ye are unprofitable servants. When ye have done all, if that were possible, how much rather must we say so, when we come far short of all! That which doth so puzzle corrupt and erroneous heads, he can practically reconcile, viz. God's promise to give, and man's duty to do. He so believeth in Christ, that yet he is not barren of Godly and holy works; and he so practiseth these, that his faith is not taken off from making Christ all in all. To some men we may say that of Luther, Take heed not only of thy evil works, but of thy good also, Uiz. do not trust in them, be not proud of them; To others, that of John Hus, Ubi opera non apparent ad extra, ibi non est fides ad intra, Where Godliness is not in the fruit, there faith is not in the root; where the body doth not move or stir, there is no soul within.

Now because I did not intend to dwell long on this part of the Text, and because the comfort and profit of a good work, lieth not in the Doctrine and knowledge of it, but in the practice and exercise, I shall therefore be large in the Use, and so conclude this point.

Use. First, Is it a necessary fruit of a new creature to walk in good works? then the evil and ungodly deeds of most in the Christian world, showeth that they are in that old damnable condition they were born in. If we consider the general conversation of most men, What deeds of darkness, and of sin and Satan may be found in them? That which Salvian complained of the lives of Christians in his days, may not we also take up? Praeter paucissimos quosdam, quid est aliud omnis catus Christianorum, quam sentina vitiorum? Besides a very few that fly sins, and endeavor to keep themselves unspotted from the world, What is the whole company of Christians, but a sink of all vices? You may sooner find men reos malorum omnium, quam non omnium, You may sooner find men guilty of all sins, then of some only, And Facilius majorum criminum, quam minorum, And sooner men guilty of the greater crimes, then of the less; yea, he addeth, almost all the whole Church is brought to such a reproach and scandal of manners, ut incuncto populo Chrrstiano genus quoddam sanctitatis sit, minus esse vitiosum, That in all the Christian world it is a kind of holiness to be less vicious. Doth he not speak as if he lived in our times? For except some few in every Congregation, which are like the Gleanings to the harvest; are not people generally ignorant, profane, ungodly, so that it is a kind of great holiness to be less wicked then others? His Oaths not so dreadful, his malice not so rancorous, his drunkenness not so beastly: If men be less wicked, we are apt to judge them virtuous men, such a deluge of sin doth overflow: But oh the patience of God who beholds and seeth all this ingratitude, rebellion, and hostility against his Majesty, yet forbeareth to take present vengeance.

Now there are many arguments why you should take heed of these evil works.

First, Thy evil deeds of sin, brings God's evil work of punishment. Is there evil in the City, or in the Land, saith the godly Prophet, and I have not done it? Amos 3. 6. viz. an evil of punishment: But why? Because men have first done their evil works. Thou that thinkest God's judgments of Plague, Famine, and the devouring sword to be very grievous and evil; Why dost thou not consider thy evil ways, which have procured these things? Your iniquities with-hold good things from you. And the Prophets are always diligent in the midst of God's judgments brought upon a people, still to remember them of those iniquities, which have been like the vapors mounted up to the heavens, and afterwards congealed, fall down in terrible Thunder and lightening: Oh therefore if thou findest not God so good to thee or the public, as thou desirest, consider it is the evil of thy ways that brings all calamities.

Secondly, Therefore let thy life be free from all evil works, because thy profession of Christianity obligeth thee to it. How can an holy profession, and an unholy life accord together? How can darkness and light be reconciled? When God whom thou servest is holy, Christ by whose name thou art called is holy, the Ordinances whereby thou drawest high him are holy; when all this is holy, How is thy conversation so wicked and unholy? For a profane man full of evil deeds, to pray, and hear, is as loathsome as for the sow wallowing in its mire, to come and roll itself in a pleasant garden. That place is observable, 2 Tim. 2. 19. where the Apostle having spoken of some wretched Apostates from the Truth of Christ, he addeth, Nevertheless the foundation of God standeth sure. As men who build glorious palaces lay a sure foundation, so God being to build an eternal City, he layeth a deep and firm foundation. Now as their custom was to write some short and select sentences upon their foundation stones, as appeareth out of Zacharias; so saith he, God hath set two Sentences upon his foundation: The one is, The Lord knoweth those that are his, i. e. he will effectually preserve them from falling away. And the other is, Let everyone that nameth the name of Christ, depart from iniquity. Observe this, This sentence is one of the choice ones that God will have inscribed: Let everyone that names Christ, takes his profession on him, depart from iniquity. Take heed then of being Thistles in Christ's garden: of being Tares in his wheat: This is to mingle heaven and earth, yea heaven and hell together: either therefore lay aside the name of a Christian, or the works of an Heathen, and one who knoweth not God. Quid in meo estis, non mei? What do you who are not God's, in God's vine-yard? Why are you that are Goats, among Christ's sheep? Oh consider what reproach ye are to the holy name of Christ.

Thirdly, Consider the Titles which the Scripture giveth evil works, and those titles will demonstrate the nature of them. They are called The works of the Devil, What can be a more horrid aggravation then to say, Thy lusts, thy ungodliness, they are of thyself, and they are of the Devil too? It is the Devil in thee, and by thee, who provokes thee to such ways. Thus our Savior bid Peter, Get thee behind me Satan, get thee behind me Devil, Mat. 16. 23. Why? was Peter a Devil? No, but because what he did came by the Devils instigation and temptation; therefore he useth that phrase. Thus Peter saith to Ananias and Sapphira, Why hath Satan filled thy heart, to lie against the holy Ghost? Act. 5. 3. and the Jews or Pharisees are said to be of their Father the Devil, for his works they do: and Christ is said to come into the world to destroy the works of the Devil. Oh then remember thyself, by whom, and from whom is it that thou art so profane and ungodly? Is it not from the Devil? Doth not that unclean spirit ruling in thee, provoke thee to all uncleanness? Thou wouldst judge it an uncharitable censure to be called as Simon Magus was, Thou child of the Devil; but yet every man living in that ungodly and unholy way, is so. Neither doth this excuse them, as if they were justified, and all the blame to be laid on the Devil, no, for he works upon thy corrupt disposition within. If thou wert not first tempted by thy own lust, the devil could not be a tempter to thee: If thou wert not stubble, his fiery darts would not enflame thee. Consider then all this, you who wallow in all mire and filth of sin. If the Devils were to act visibly upon the earth, and had bodily members to work withal, they would do as thou dost: And further also remember that he who thus enticeth thee to all sin, will be a tormenter afterwards unto thee, and will be an accuser unto God against thee, for that which he hath excused unto thee; throw them then away, they are the Devils works.

Fourthly, Again they are the works of darkness, as good works are the works of the light. A wicked man is in darkness, and knoweth not whither he goeth. They are works of Darkness, Ephes. 5. 11. partly because it is for want of light and knowledge that they are committed. If thou didst know what the Scripture commands, if thou didst know the will of God, and the happiness promised to the contrary thou dost, thou wouldst never live as thou livest. Again they are works of darkness, because committed without fear and shame, men do not think God seeth them, that the revengeful eye of God is upon them. Oh the horror and confusion that would be on their souls if this were attended to. And lastly they are works of darkness, because they will be rewarded with utter darkness. Thy sin and thy punishment will be proportionable. Thou lovedst darkness, and therefore thou shalt be thrown into utter darkness. Oh that wicked and ungodly men should be no more amazed at their dreadful estate. In the next place, they are called the works of the flesh, as good works the works of the spirit, Gal. 5. Of the flesh, because they come wholly from us corrupt and carnal; there is nothing of the Spirit of God in them: they are sparks from that fire and brimstone in thy bowels: they are so many drops of poison vented from thy venomous nature: and as they are thus works of the flesh, so they work corruption as the flesh itself is corruptible. They that sow to the flesh, shall of the flesh reap corruption, Gal. 6. 8. Again they are vain works, as the scripture calls them, 1 Pet. 1. 18. They are empty of that they promise: thou lookest for pleasure, profit, advantage by them, but they bring the clean contrary: they have a glistering skin, but a sting in the tail of them. With what curses & indignation wilt thou bid them be gone, which now thou dost so embrace? All that momentary pleasure, What is become of it? What is that drop of honey to that Ocean of Gall thou must forever drink in hell?

Use 2. Are new Creatures created thus unto good works? then exercise thyself to them, be frequent in them. Is it good that I do? Is it according to Scripture that I live? Is my life good, according to the rule of goodness? and when you would make inquisition into yourselves, and pronounce a sentence accordingly, take heed of self flattery, security and ease; but arraign thyself at God's Tribunal; compare thy life and the word together: That saith, such a life is good, such actions are good: Is it thus with thee, or the clean contrary? Oh consider, That God judgeth not as man judgeth. He judgeth according to the inwards; he trieth the heart and reins, and accordingly judgeth thy actions which come thence. All the Titles you have, Christians, Believers, Saints, Do not these engage to a godly life? These show what you should be, else you are trees without fruit, and so to be cut down for the fire. Now be moved hereunto, First, because good works have a great deal of present comfort and ease with them. If thou dost well, there is joy and sweetness in the conscience: But to evil deeds there is joined a sting of the Conscience, horror of soul, fear of damnation; and though that may please for a while, yet all thy sins lie at the door like a band dog, ready to rise up and tear in pieces; whereas there is much joy and peace to him, that liveth a godly life.

2. Godly and holy works are a necessary effect of inward grace and a testimony of thy Predestination. In whose life you see nothing but wickedness, there for the present, till a change be, appeareth nothing but tokens of damnation: It is not being an Orthodox man, it is not being a sound Protestant, without a • ure and heavenly life, that doth avail to happiness. Aristotle made happiness to consist in action, and so doth the excellency and perfection of Christianity. Oh then see what evidences, what marks there are in thy life for thy eternal blessedneste. This subject may be concluded with those two verses, Rom 2. 9, 10 that are like so much thunder and lightning from Paul tribulation and anguish (such as a man knoweth not what to do in) upon the soul (not body only) and upon every soul, no man by his greatness may look to escape that doth evil, of the Jew first, and also of the Gentile. We may say, of the Christian first, and then the Heathen, because the Christian sinneth against clearer knowledge and revelation of a command, and so doth not only that which is malum, but also what is vetitum: but how precious is the 10. verse, to him that doth well.

SERMON L.

I N the former part of this Epistle, Paul (for we take him to be the Author of it) doth like a kind father crack the shell of those Jewish Ceremonies, and give the kernel to believers; he opens the spiritual sense and meaning of all those typical prefigurations, making them shadows only of Christ to come; so that as the blossom falls when the fruit cometh, thus they vanished, when Christ arose: and because they were only shadows, he thereupon argueth their insufficiency for any spiritual effect, making Moses in all his administrations, no more then the Prophets servant with his Masters staff, that could not raise the dead man. But in the later part of the Epistle, he enjoineth many practical and plain Duties; as in this Chapter verse. 7. he exhorteth them to follow the faith of their spiritual Governors and Teachers, which is to be supposed, as Paul in the like case, while they follow Christ. This duty he enforceth from a twofold Argument.

1. The joyful and profitable end of their Pastors conversation.

2. That Jesus Christ is the same yesterday, and today, and forever. Christ that helped his servants in former times, will still help them. Christ is still the same, though we be not those worthies that went before us: an excellent point of comfort.

In the next place he dehorts from the contrary sin. Be not carried about with divers and strange Doctrines; carried about, as light, empty chaff is with every wind; divers, that is, different Doctrines one with another, for all errors disagree among themselves, as well as with the truth; strange Doctrines, because brought in against the sense and meaning of the Scripture: now to make this Dehortation prevalent, he declareth that grace in the heart is far better then any learning in the head, by the Proposition in the Text, it is good, the positive is for the comparative, it is better to establish, or have the heart established (the word is in the middle voice) by grace, that is, the inward works and gifts of God's sanctifying Spirit, then with meats, that is, dispute and controversies about the difference of meats: you know how that Question troubled the Church of God in her infancy. Some indeed expound meats of the Legal Sacrifices, for the Jews thought themselves made more holy by eating thereof. Insomuch that some are brought in pleading this at the day of Judgment, Have we not eat in thy presence? Others relate it to those banquets, and dainty feastings, the Nicolaitans entertained their Disciples with: but the first exposition is to be preferred. By grace also some understand the Doctrine of faith; others the grace of the Gospel, and the sense of it in our hearts. But the phrase, Establish the heart with grace, doth carry it for some gift of God wrought in the soul, confirming and settling it in the truths and commandments of God, by saith and obedience, which we call sanctifying grace; so that as I have handled the work of godliness, under the notions of regeneration and a New Creature; so I shall out of this Text speak of it, under that usual and frequent name of grace, the work of grace in a man's heart; but there is one profitable and necessary Doctrine lieth in the way, before we enter into the bowels of that Point. That whereas the Apostle dehorting from following strange and divers Doctrines, doth urge as a special help and remedy hereunto, to get grace in our hearts, whereas in probability we should have thought, he would have prescribed, to study controversies, to spend our time in Disputes, that so we may find out the truth, he adviseth not to such a course, but to study the exercise of grace, and to have our hearts established with practical godliness, as if an heart bu •• ed and diligent in the practical power of grace, were the best bulwark in the world against all false Doctrines. Observe then,

That its far better to have the heart filled with the power of grace, then the head with disputes and controversies in Religion.

Its better to have faith settling thy heart upon Christ, then to dispute whether faith justify. Its more comfortable to be a Saint, then to argue, Whether Saints only are members of a visible Church.

For opening this, I shall first show, What it is to have grace establish the heart, and then give the grounds of the Point. Only you must know, that as grace is here said to establish the heart; so in other places this effect is attributed to God, 1 Pet. 5. 10. The Apostle there prayeth that God would stablish, strengthen, settle them: there God doth it, and here Grace; for its usual in Scripture to attribute the same effect to the instrumental and principal cause; Grace doth only establish the 〈◊〉 of a man formally, as the instrument of God's Spirit; and indeed grace in the heart being also a creature, though of a supernatural excellency, needeth itself a daily strengthening and preservation from God. Hence the Apostle when he exhorteth us to put on the whole armor of Christ; when all this is done, he concludeth, Praying always, Ephes. 6. 18. A Christian in all his spiritual strength must pray as earnestly, and depend as solely upon the power and might of God, as if he had no grace at all.

This premised, let us consider in what sense inherent grace may be said to stablish and settle the heart: And this it doth several ways:

1. By rooting us upon Christ, and building us upon him; by which means the gates of hell cannot prevail against such an one: Where grace is in the heart, there also Christ dwells, and grace is but the fruit, Christ is the root, Col. 2. 7. Grace is like the navel string, especially faith, whereby the soul is united to Christ, and fetcheth nourishment from him. Our Savior maketh a difference of two builders in Christianity, both raise up and edify, have a profession, an outward from of Religion, but one buildeth upon sands, and another upon the rock. Now he buildeth on sands, whosoever taketh up the way of Religion upon any worldly, carnal or corrupt principle: If it be built upon education, custom, formality, this is like a stone not fastened to the corner stone, and so a sudden tempest will hurl it down; therefore Ephes. 3. when the Apostle had prayed, that they might be strengthened in the inward man (the words spoken of in my Text) he addeth, Rooted and grounded in love, in the love of Christ; till therefore thou art homogeneous with Christ, as it were, and dost love him because of holiness and godliness sake, thy heart is loose and uncertain: If the tree had no rooting in the earth, it would be as subject to fall as any leaf it beareth: If the ship be not anchored, its carried with every wind; so unless grace settle thee upon Christ, and thou cleave to him, there is no temptation but will hurry thee this way and that way: Even a reed that is apt to be shaken with every wind, if tied to a rock, stands immovable; so thy heart naturally false, deceitful, inconstant, and full of treachery to God, if fastened to Christ, then as Christ is the same yesterday, and today, so art thou; As the times did not, nor have not changed Christ, so neither will they thee, when grounded on him; if therefore you see men leaner in the ways of godliness then before, not so much in the practical exercise of Grace, it's because they run as sheep among the brambles and briars of disputes, and lose their wool, they do not keep close by faith to the live Tree, which would convey sweet fullness: Happy therefore is that Christian, who daily goeth out like that woman to touch Christ, that so he may find virtue come from him to heal him: If thou hast bottomed thyself upon anything but Christ, thou art not a pillar in the temple of the Lord, which cannot be removed, as is promised to the godly Revel. 3. 12.

2. Grace establisheth the heart, by fixing it to one object, so that the main stream and current of his heart runneth that way: Its the great corruption in our natures, that we would serve two Masters, God and the Creature: we are divided between these two, and sometimes God and Religion hath our heart, and sometimes the world and earthly comforts have our hearts: Now grace comes and fixeth the heart upon God; whereas before the scales were even, or rather that towards the world did weigh down, now grace weigheth heaviest: This the Scripture calls halting between two, and the Apostle James 〈 in non-Latin alphabet 〉 a double minded man, Jam. 1. or a man with two souls, he is even sorry he hath not a soul for God, and a soul for the world also: But this is a notable effect of grace, to make the heart cleave to the Lord; as the Scripture often calls it, even as glew makes things to adhere to one another, so that they become one. A man of Disputes and Notions merely in Religion, is like a ship tossed in the sea, without Pilot or Anchor; whereas a man ballassed with Grace, and anchored on Christ, is not in danger of shipwreck: Oh then let not thy soul be like a Meteor, tossed up and down, but like a fixed Star in its Orb; choose Christ for thy portion so as to leave the world, take up David's disposition, My heart is fixed, my heart is fixed: Hence the godly soul is said to be married unto Christ, because it leaveth all other objects, and chooseth him only.

3. Grace doth establish the heart, because it removeth inconstancy, and enableth the soul to persevere: Its not so much grace, as perseverance in grace that crowneth a man. Adam, though he had all good things bestowed on him, yet because he did not persevere, he lost all his happiness: Now this is a distinct work of grace, establishing the soul, from the former, because here the soul doth for a while cleave to God, but then loseth its hold again: The Israelites are a pertual instance herein, who humbled themselves, and turned unto the Lord, but their hearts were not steadfast within them, and their righteousness was like a morning dew, which made Moses say, upon their good promises they made, O that there were such an heart within them; thus also the temporary Believer in the parable, who received with joy the word of God, and believed for a while, Matth. 13. presently revolted: The reason why men have a flux and a reflux of their faith and repentance, is because (as they say of the motions of the sea) they follow the moon that is subject to change; they are carried out to good things, not from an enduring principle, nor hath grace taken deep root in their souls; Therefore Modo aiunt, modo negant; sometimes they affirm, and sometimes they deny. This inconstancy, is a fruit of the former uncertainty, and want of fixation upon God; as the Apostle Jame's showeth, A double minded man is inconstant in all his ways; therefore compared to the waves of the sea, that sometimes are mounted up to heaven, and then presently vanish down again towards the earth. Stedfastness and constant evenness in the ways of God, breeds much joy, and is many times accompanied with comfortable assurance; whereas an heart sometimes up, and then down, in the ways of grace and duty, is also inconstant in his comforts, so that hereby he doubts of himself, and knoweth not what will become of him. If thy righteousness be but a morning dew, so is also thy consolation, it will quickly vanish: Oh then how comfortable is it for grace so to settle thy heart, that thou art not subject to such changes and variations as others are!

4. Grace doth in this respect establish the heart, because it makes the heart sincere and upright, in all its endeavors and addresses to God. The hypocrite who is moved to duties from false and carnal grounds, he is up and down, and turneth as the wind of his own interest driveth him. Those that make gain godliness, they must wind and turn as gain moveth them. Judas not having a sincere heart, betrayeth Christ and his soul, for worldly advantages: Oh then how much better were it, while thou art thinking of this, and disputing of that, to labor for integrity, uprightness, to see thy soul be carried out to godliness for godliness sake. Hypocrisy will make thee a Chameleon, turn into the likeness of every object thou comest nigh: And as Aristotle saith, It is fear that makes it subject to such changes; so in an hypocrite fear of the loss of some worldly comforts and contents, makes him become anything to everybody; so that this is the best study and conference, this is the best question, how I may get an unfeigned heart, an heart without guil or false and self-seeking ends. If thou hadst the tongue and parts of men and Angels, it would not afford thee so much comfort as a plain, simple and single heart towards God; to be able when thou diest to say with Hezekiah, Remember how I have walked before thee in a true and faithful heart, 2 King. 20. 3. is of more consequence then those who said, Remember we have prophesied in thy name, and wrought miracles in thy name: It is good then, when the Professors of the Gospel meet together, and consider, How may we be true Israelites in whom there is no guil? we have much a do with our hearts, they are so apt to deceive, to supplant, to make false Syllogisms, as the Apostle saith, that we can never be wary enough: A clear conscience full of sincerity, is dulcis nutricula senectutis; a sweet nurse in old age, like young Abishag put into old David to keep health and life in him.

5. Grace doth establish the heart, in that it uniteth all the powers and faculties together in the service of God: That as it makes the heart choose one object only, so it conjoineth all the strength of the soul one way, to cleave to it: Thus love is with all the heart, all the soul, all the mind, and all the strength, and David prayeth earnestly for this, Unite my heart to fear thy name, Psal. 86. 11. All distractions and divisions, weaken not only in a Kingdom, and in the Church, but in a man's duties and approaches to God; therefore saith the Apostle, I would have you serve the Lord without destruction; see how divinely the Apostle presseth that point, 1 Cor. 7. 〈◊〉 . I would have you 〈…〉 be without dividing cares: The heart must not be like the Levites wise, cut in many pieces; and verse. 35. That you may attend upon the Lord without destruction, 〈 in non-Latin alphabet 〉 an excellent word, it signifieth leaving all things, and seeting ourselves only to this business, and 〈 in non-Latin alphabet 〉 not to be distracted and violently taken off from it. The Heathens custom was to say, Hoc age, in their sacrifices; and it is a proverbial speech, Liberet me deus ab homine 〈◊〉 tantum negotii, deliver me 〈◊◊◊〉 that hath but one business in hand, for he is likely to be a desperate enemy: Herein then is the admirable power of grace seen, that the heart is 〈◊〉 and united, all his Love, all his Faith, all his joy runs the 〈…〉 he followeth his worldly employments, but with 〈…〉 them comparatively, as if he did them not. This is the Work 〈…〉 this God hath called them to.

6. Grace doth therefore establish and 〈◊〉 the heart, 〈…〉 forward on 〈…〉 , and to get up into an higher pitch of 〈…〉 • uch remedy against unsteadfastness, as to 〈…〉 in grave. 〈…〉 when he bids believers take • eed of falling from their 〈…〉 them to this as a special Antidote, But grow in grace, and 〈…〉 Christ, 2 Pet. 3. 18. Its a necessary thing in Christianity, 〈…〉 with low principles, but to 〈…〉 ourselves the 〈…〉 degrees of grace: Thus Paul 〈…〉 all behind, and did 〈…〉 stretch out himself to reach and lay hold upon 〈…〉 Grace is so exact, hath so great a latitude, that there 〈…〉 thyself therein all thy life time, and yet at 〈◊〉 paratively, to the Giant thou shouldst be; why then art art thou 〈…〉 and negligens? Hast thou all the faith thou canst have? All the heavenly minedness thou mayest have? Canst thou go no further in godliness? look upon David and Paul in their course of godliness, and thou wilt cry out, Oh draw me, I am but the shadow of a godly man: There is so much perfection in the way of holiness, that I tremble at my imperfections.

7. Grace doth establish and settle the heart, by the joy and heavenly 〈◊〉 which many times flow from it: That as bread is called the staff of a man, it nourisheth and maintaineth him in strength, and wine makes glad the heart of men, all which produce much natural strength; so grace accompanied with the sense of God's love in the Gospel, and joy therein, doth very much confirm a man. Hence the joy of the Lord is said to be the godly's strength, 〈◊〉 8 10 and where grief and a wounded spirit is, there are weak hands and 〈…〉 's a piece of timber while moist and full of sap, is not able to bear up 〈…〉 ; thus a godly man devoid of comfort and spiritual joy, is like fru • t 〈…〉 many worms, every blow will make it fall to the ground; but 〈…〉 with the comforts attending it, do revive and keep up the spirits of men, 〈…〉 that grace put strength into the Martyrs, and enabled them to conflict with all miseries; and it may justly be thought, that the want of the experience of this solid and unspeakable joy in the Holy Ghost, makes men seek out for comfort in other things, for all life is for some pleasure and joy, and if it hath it not one way, it will try another way: Now thou taketh so much delight in Disputing, in Questions, in Controversies, because, it may be, thou hast not the solid experience of the best joy, which is, in the spiritual exercise of godliness: So also another he takes no delight but in the increase of wealth and temporal greatness, because he cannot say with David, Lord, thou hast put more comfort in my heart, then they had when their wine and oil increaseth, Psal. 4. Oh then when a Christian can say to every temptation, that would draw him off from minding the savoury things of godliness, Why do ye tempt me to my loss? I cannot be better. No exercise can equalize this, then is he excellently settled in Godliness.

8. Grace doth establish and confirm the heart, by preparing and fitting it for every good work: For the same Hebrew word signifieth both to prepare and establish or fasten. Hence the Characteristical difference between the good Kings indeed, and those that appeared so, and were hopeful only, lay in this, that the one prepared or settled his heart to seek the Lord, and not the other. The Apostle Heb. 13. 21. prayeth, That God would make them perfect to every good work; the Greek word signifieth, to set their joints together, as it were. That as in a man whose arms or legs have their bones displaced or broken, there is no strength for their proper office, till healed and jointed again: Thus a man destitute of the help of grace, is wholly luxated, all his bones are disjointed, and grace that repaireth him and confirmeth him, by fitting every part and faculty of the soul, for its proper operation. How much better then were it, instead of whetting thy wits, and preparing thyself to argue and dispute, thou wer • furbishing thy heart, and making it ready to every gracious performance.

9. Grace doth confirm and settle the soul, in that it is both defensive and offensive. Defensive, against all that outward strength which combineth against grace in the heart: The Apostle saith, We wrestle not with flesh and blood, but with principalities and powers in high places, Ephes. 6. 12. implying, that the greatest strength in hell and earth is employed against the godly; now grace only conquers this. Resist, stedsast in the faith, saith the Apostle; and Ephes. 6. you may see how particular graces, are compared to particular defensive weapons, some to an Helmet, some to a Breast-plate: That as sin is said to make a man naked in the Scripture, Exod. 32. 15, it exposeth him to all judgments, and he hath not so much as one goard to keep him from the scorching heat of the Sun. So there is a 〈 in non-Latin alphabet 〉 , an universal Armor to cover all the parts of a man by grace; therefore our graces are called The weapons of Light, Rom. 13. 12. and take we head, lest as Saul in his sleep had his weapons of war taken from him, so thou by carelessness and negligence doest not dull and blunt the edge of thy graces. As they are defensive, so they are Offensive also: Hence the Scripture commands us to kill, to mortify and crucify sin, which is done by grace within us. The people of God are in a continual combat and conflict, an humble heart with a proud, and a dull heart with a willing quickened heart: Here is fire and water together, Twins struggling in his womb, 1 John 1. 4. Whatsoever is born of God, overcometh the world; Grace therefore being the seed of God in the heart, doth at last conquer all adverse power of sin and Satan; so that Samson's strength in subduing enemies is not so wonderful, as the gracious strength of a godly man, in conflicting with lusts. Hebr. 11. The people of God are said of weak to become strong; and indeed if you consider the inward temptations from Satan, and the outward persecutions in the world, you would think that they were made of brass and iron, that they can endure so much: O the spiritual fortitude and courage of the Martyrs, transceuding all the human valor and gallantry of the Romans, that it should not be any longer said, Agere & pati fortia Romanum est, but Christianum.

Lastly, As all grace doth strengthen and confirm the soul, so especially faith, that is most admirable to this purpose; therefore faith is called the substance or subsistence of things, Heb. 11. and its called resting and rolling thyself upon some prop and stay, when otherwise we would fall to the ground: Thus of Abraham it is said, 〈 in non-Latin alphabet 〉 he waxed strong and mighty in faith, and this made him not to consider difficulties, but God's promise; he considered not his dead body, and Sarah's dead womb, as 〈 in non-Latin alphabet 〉 , he did not dwell in his considerations upon it, otherwise he thought of it in his mind, as appeareth Gen. 17. 17. see the word, Heb. 3. 1. Take it in those two acts of assenting to the truth, and applying Christ, or relying on him, how doth it stay and support the soul! Thou wilt keep him in perfect peace, whose mind is stayed on thee, Isa. 26. 3. therefore the Apostle saith, Above all take the shield of faith; above all graces, nourish and quicken faith. The Scripture saith, unbelief, diffidence and distrust, doth make a man 〈 in non-Latin alphabet 〉 , to be carried up and down like a Meteor, to 〈 in non-Latin alphabet 〉 to be like a man, where two ways are and knoweth not what to do, Math. 14. 31. and 〈 in non-Latin alphabet 〉 Rom. 4. 20. Now to both these, faith is prescribed as the only remedy that strengthens the soul; give me a man with sound faith in the Doctrine of Christ, and a strong faith in the promises, and this man will stand like a rock in the sea, when all errors and sins will be dashed in pieces.

Use 1. Is grace the only setler of the heart? then marvel not if men without grace, be carried up and down as so much thistle-down and chaff when the wind bloweth, that they change according to all occasions, self-interest, particular profits, that they have as many colors as the Peacocks tails. Alas, here is no foundation laid, he is a man without a bottom, he is a cloud without water, he is a Land-flood without a fountain; he is a Cistern, only having what is outwardly put into him, there do not rivers of living water flow from his belly; only rooted grace, only establishing grace will avail a man: This is the oil: profession, parts and outward duties are but the Lamps. Take the sweetest flowers from the root, it dieth presently; pull off the fruitfullest branch from the stock, it withers presently; and all thy glorious parts and abilities without this foundation of Grace will quickly die.

Use 2. To humble the best of God's children, for how much weakness, diffidence, inconstancy, hypocrisy and pusillanimity is in them? Oh if thy heart were always established and confirmed by grace, then what were able to hurt thee; to discourage a Christian in the power of his grace, is like Noah in his A • k, a Beast in his Den, a Dove in the Rock, sure and safe enough: Oh thou therefore who art so subject to convulsion fits in Christianity, subject to swoons and qualms; think not that riches, honors, greatness, can be a staff sure enough to lie on, it must be only Christ received and dwelling in our hearts by grace; all sin in thee is thy weakness, thy imbecility; thou shouldst be ashamed thou hast shown thyself no more like one that is born of God. The Romans had a Temple dedicated to Fortitude, they made that a Goddess, so that the Heathen Historian observed, that was destroyed before Rome was taken (that is his superstitious Idolatry) but we Christians have strength in God; Be strong in the power of his might, which is stronger then all.

SERMON LI.

THis Text hath already informed us of this necessary truth, in these times especially, wherein men desire to dispute subtly, more then to live exactly; viz. That it is better to have the heart established with Grace, then the head with unnecessary Disputes in Religion: Having therefore manifested what it is for Grace to establish the heart, let us proceed to give the reasons of this Doctrine. The Corinthians were very zealous of those gifts and abilities, which brought them applause and esteem among others, but negligent about love to God and men's souls, which is an effect of sanctifying Grace; therefore saith the Apostle, I will show you a more excellent way, 1 Cor. 12. 5. And certainly, though it be laudable to inquire and try all things in the matter of Religion, yet there is a more excellent way, which is to hold fast that which is good, 1 Thess. 5. 21. These and the like ensuing particulars, are the grounds and reasons of the Doctrine.

First, Because the proper end and use of all Doctrinal Principles, is to lead and guide the heart into a practical exercise of Grace: Therefore all the while a man doth employ his head, and his heart not sanctified, he falls short of the end of all Religious principles; If ye know these things, saith our Savior, happy are ye if ye do them, John 13. 17. Happiness lieth not in the knowing of them, but doing of them. Divinity is practical, even as the art of Medicine; for a man doth not attain health by reading Galen, or knowing Hippocrates his Aphorisms, but by the practical application of them to remove his diseases: Hence you have that notable expression, The acknowledgement of the truth, which is after godliness, Tit. 1. 1, If thou doest not acknowledge God, Christ, and all other matters of Religion after godliness, thou missest the mark: But yet we see this vanity upon men, that they know only to know, as it is said of one people, that they had money only to tell it, they made no other use of it. To eat meat, and not to digest it, is like getting knowledge, and not follow it into practice. Knowledge is so ordained for, and relating to practice, that all wicked men are said not to know God, because though they have a general knowledge, yet they improve it not in a particular application. If then Solomon observed it as a great vanity in the world, that God gave some men riches, and yet they had no power to use them, Eccles. 5. 19. how much more is it to have great intellectual abilities, and continual exercises of the understanding, and in the mean while to have no power to make use of them for the good of their souls: To be often eating of the tree of knowledge, but never to taste of the tree of life. The very Heathens, though they had but some few sparks of a true knowledge about God, having no other Book but that of nature to learn by, yet in how grievous a measure are they punished by God, because they did not live according to their knowledge, neither did they glorify God as they knew him, Rom. 1. So then, though thou showest thyself a rational man, and not a beast, in that thou searchest into the grounds and reasons of thy Divine hope, yet it is but labor in vain. if these eyes to see, be not also accompanied with feet to walk in the Commandments of God.

Secondly, It is far better to establish the heart with Grace, then reason with Disputes, because the more quick and apprehensive a man's understanding is, if his heart be not ballasted with godliness, its the greater enemy and froward adversary unto God. The Apostle calls the wisdom of the flesh, enmity to God, Rom. 8. 7. such as is not or cannot be subject to the will or truths of God: Thus the wise of this world, have the mysteries of Religion hid from them, and they are revealed to babes: A working head, without a working heart and hand in the ways of God, is like a sword in a mad man's hand. The greatest opposition to Christianity, was from Philosophers, which made Tertullian call Philosophers the Patriarchs of Heretics: Therefore the first thing the Gospel doth, is to captivate the understanding, and to bring down every high thing that exalts itself against God, 2 Cor. 10. 5. Oh then, thou doest not choose the better part in Religion, when thy intellectuals are continually exercised and whetted, but thy heart and life is barren of all goodness: Its true, nothing revealed in Scripture is contrary to right reason, though it be much above it; but corrupt and carnal reason can no more receive the things of God, then a Dwarf can measure the Pyramids: So all the while thou art increasing knowledge, if Grace be not accompanying, thou art but nourishing an enemy against God; corrupt understandings have prejudiced men's Salvations, as much as loose and dissolute lives; therefore saith John the Baptist to the Pharisees, Think not to say in your hearts, &c. Their reasonings and disputes within, kept off the power of God's word upon them; What brought in all that Angel Worship, and desertion of Christ as the head, but that men were puffed up in their filthy minds? Col. 2. 18.

Thirdly, Therefore its better to get Grace in the heart, then Notions in the head, because all brain-Knowledge and Disputes may be perverted to an ill and ungodly end; only Grace in the heart cannot be abused: Its true, the profession of Grace, and the outward appearance of it may be abused to ungodly designs: The name and reputation of piety, may be a color for iniquity; but real piety itself can never be overruled for any sinful end, because its the nature of Grace to make a man refer all things to God. Jehu had but the outward body of Religion, not the soul, therefore his intentions were carnal and earthly, while his pretensions were spiritual and heavenly: But where true Grace is, there is not divers seeds sown together, but his inward and outward man are both alike; but it is not thus with Knowledge, Opinions and Disputes in Religion. This light may be like that of a blazing Star, which is nourished only by slimy and loathsome exhalations. Several ways, and to several corrupt ends may all this Disputing be abused; As

First, To gain applause and esteem, to be admired by some followers: Thus the Pharisees, they did all to be seen of men; this the Apostle calls Puffing up in their filthy minds: This the Apostle expresseth, when he saith, Knowledge puffeth up, but charity edifieth, 1 Cor. 8. 7. Its a very hard thing if God hath given a man golden Talents, not to fall down and worship them: If therefore these Opinions and Disputes are fit fuel, to beget pride and vain glory, and to make men look after victory over others, more then the truth; how much better had it been for thee to be exercising thyself in godliness, and to walk humbly with God! The pride of parts and Opinions, is far greater then that of Clothes or Beauty, or any other earthly thing, because we judge those excellencies of the mind, above any temporal excellency; therefore consider with thyself, what is the issue of all thy inquisitions and debates into Religious truths, is it to make thee more self-conceited, more boasting, and confident in thyself? The ignorance of a simple man, will not be so great a damnation, as the pride of a knowing man. Labor then for that which will keep thee low, humble and self-debased, and this Grace only in the heart will accomplish: Worms do not sooner breed in ripe and sweet fruit, then Pride and Self-confidence doth in knowledge and intellectual abilities.

Secondly, Another corrupt end of Parts and Disputes in Religion, is to be self-willed, and stiff-necked, not willing to yield to any; like the Motto upon the Roman god Terminus, Cedo nulli; and this is that which makes a man an Heretic, when a man after several admonitions, doth obstinately and willfully adhere to that opinion which he hath chosen, and will not, as Religion which is from above, would incline, Be pure, peaceable, and easily to be entreated, James 3. 17. The Pharisees they were frequent in Disputes with Christ, and despised the people, as those that knew not the Law, when they had nothing to say, and their mouths were stopped, yet they would adhere to their former way. Its true indeed, constancy and stedfastness in the truths of God is necessary: Herein (saith Luther) we ought to be more Pertinacious then Stoics; and it was a Proverbial speech in Galen, when men would express a difficulty, You may sooner change a Christian from Christ, they were such holdfast men: But this doth no ways excuse erroneous pertinency, or self-willed obstinacy in false ways, or in doubtful disputations: Its like removing a mountain out of his place, when we would persuade a man against that Tenet or Opinion he is engaged in.

Thirdly. Those Disputations and Opinions may be carried on, for carnal and temporal advantages, for covetousness and filthy lucre; as we may see it was in the Pharisees: And the Apostle discovers the ends of the false Apostles, that they thought gain was godliness, 1 Tim. 5. 6. and the love of money made many suffer shipwreck in their faith: How then can that be best, which may be prostituted to the worst and most ignoble respects? It was Paul's comfortable Protestation, That he had not used a cloak of Covetousness, 1 Thess. 2. 5. The reason why the false Apostles vented their vain Opinions was, that they might not suffer persecution for the Gospel of Christ. And thus Austin defined an Heretic, one that took up any false way, Alicujus temporalis commodi gratiâ, for any temporal advantage and profit. How then can the quintessence and safety of Religion be laid in that, which may be subservient to such sinful lusts of the soul.

Fourthly, Its better to get Grace, then to be exercised in these Disputes, because many times head-Disputations are used for to make Parties and Schisms in the Church; To draw many Disciples after them, and so to stand a divided body from others. The Apostle, how careful was he to prevent schisms and divisions? therefore he daily pressed love, and to think the same thing, and to speak the same thing, commanding all things to be done in charity, and nothing through contention and vain glory. It would be a sad story, to tell you what rents the Leaders of any false Opinions have made, which could not be cured in some hundreds of years afterwards; and which is the greater wonder, while the Apostles were alive, who were infallible Judges, and could have determined any doubt of Religion, yet in their days weeds did come up in Christ's Garden, and the envious one did sow tares amongst the good wheat.

Fifthly, Therefore it is better to exercise ourselves in Grace then in Parts, because a man may take a great deal of delight in his Opinions and Notions, and be as inordinately in love with them, as the Adulterer is with his unlawful object. The Scripture many times useth this expression, To go a whoring after the imaginations of their own hearts: When the false Phophets and seduced people committed any Idolatry, they took a great deal of pleasure and content in their imaginations and carnal reasonings, so that there may be contemplative fornication, as well as real. Men may fall into inordinate love with the conceits of their own brain, as unclean men with a beautiful face; or as Pygmalion, grow enamored with his own face; so that a man may think he preacheth for God, liveth and dieth for God, when all the while, its but for the apprehension of his own mind, which is like a Delilah to him: A fearful thing its thus to be deluded, but its a judgment foretold that shall befall those, who receive not the truth in the love of it, That they shall be delivered up to believe a lie, 2 Thess. 2. 11.

Fourthly, A fourth general ground, Why its better to mind Godliness then Disputes, is because at the day of Judgment, God will proceed according to our works we have done; not so much the knowledge and parts we have had: It will not be, what hast thou known? chiefly, but how hast thou lived? Thus the Scripture saith, We must be all manifested at the tribunal, to give an account for what hath been done in the flesh, 2 Cor. 5. 11. Oh then, how shouldest thou spend thy time most about that, where in the great question will be at the day of Judgment: God will then make inquiry how fruitful thy life hath been, of Love, Humility, Temperance, Sobriety, and other good fruits of the Spirit. Would it not be a vain thing in a servant, who expects his Masters coming daily, that will call him to give an account of his Stewardship, and he should all the while employ himself in babbles, and unnecessary employments, not at all tending to that work which his Master doth most expect, what stripes may he justly look for? Seeing then the end of thy calling is holiness, and thou art created to a godly life: Oh look to have this Oil, besides the Lamp of knowledge, lest thou art surprised by horrible confusion, when the Bridegroom comes.

Fifthly, In Knowledge and Parts there is not a true satisfying, and filling of the heart with spiritual content; but Grace only brings Christ into the heart, and makes God our portion and inheritance, in having of whom there is only happiness. He that drinks of me, saith Christ, shall never thirst more. John 4. 14. Eating and drinking of Christ, is more then to dispute about him, to make controversies in Religion about him: Its by saving Grace to be incorporated into him, and to receive Vivifical influence from him. Solomon doth not only discover vanity in riches, and temporal advantages, that they give no true content to the soul, but also in knowledge and learning, that hath a greater vexation with it; therefore he concludes, Of making Books there is no end: The sum or perfection of all is, Fear God, and keep his Commandments, Eccles. 12. 13. Of Controversies and Disputes there is no end, there comes jars and contentions endless about them, but the sum of all is, to get the fear of God in our hearts, and to keep ourselves unspotted from the sins of the world: This hath made even some Papists who have employed their whole time in Controversal Divinity, to cry out of it as an heavy burden, thinking they have lost the sweetness of Religion thereby: As Suarez, who wrote so many Tomes of Disputes; yet said, He prized that time which was set apart for the searching and examination of his Conscience, in relation towards God, above all the other time he spent. It was a witty allusion, of Isidorus Pelusiota, As the Israelites, who did gather Manna, were to go out of the Camp where war was, for the Manna did not fall within the Camp; so those that would gather the Manna and Sweetness of Religion, must go out of the Camp, where spiritual war is, by Religious Disputes. As in eating of the Paschal Lambs, they took the flesh, and feasted on that, but threw away the bones; so thou art to take that in Religion, which will feed and nourish thy soul, but cast away hard, unprofitable Controversies.

But you will say, Is it unlawful to inquire and Dispute in matters of Religion? Is not this to plead with the Papists for ignorance, and to make that the Mother of Devotion? Doth not the Apostle bid us Try all things? Are we not to search the Scriptures? Are we not forbid to believe every spirit, but to try it? 1 John 4. 1. Must we not grow in Knowledge as well as Grate? If the Heathen make no search, how can he turn Christian? If the Papist do not inquire, how can he become Protestant? Why are Reformations so much magnified, if so be we must lie down in an old ignorance, or take all things upon trust? Is not this to make blind men lead blind, and so both to fall into the ditch?

I shall therefore handle this case only, and so make application: And first, It cannot be denied, but that its a duty not only upon Ministers and learned men, but all Christians, men and women, to read and search the Scriptures, and not to take any Doctrine upon the Authority of men, & because the State is of that Religion, or because our Ancestors & Forefathers did so, and believed so, Qui descrit 〈…〉 mpropter authoritatum humanum, inciditin insipientiam bestialem. said Durand: this must be acknowledged, & the ignorance, lesiness and sottishness of most people is to be sharply reproved, who see with other men's eyes, believe with men's faith, and do not rest assured in matters of Religion, because God saith so, the word delivers so, but because men say so. Are not those Bereans said to be more notable then others, Acts 17. 11. because they examined the Apostles Doctrine, and looked whether it was consonant to the Scripture or not, and yet this is the general ignorance and stupidity of the whole body of Christianity; If they should be required to give an account of their faith, or their Worship of God, they could give no better answer, then that ignorant woman did to Christ, Our fathers worshipped here, and art thou better then they 〈◊〉 John 4. Our fathers believed thus, and are we wiser and holier then they: This is not faith, for-faith is a gift of God, wrought by his spirit in our bearts, whereby we believe matters of Religion, for a Divine Motive and Authority, even because God hath revealed it in his word; But woe be to us, because of that supine and damnable ignorance which is in most men: This therefore must be granted, that its our duty to grow more in knowledge, and not to rest as babes in the principles of Religion, as the Apostle presseth, but to grow and be strong men, and to have our senses exercised to discern between good and evil, Heb. 6. but here is the difficulty, and the great wisdom required, how to use our parts in sinding out truth, so as not to prejudice Grace in our hearts; for the Apostle, when he saith in the Text, Its good or better to have the heart establised with Grace, then with Doctrines about meats; he doth not absolutely forbid the Disputes about them, for we know this controversy was much disputed about, and even in the Council at Jerusalem, after there was much dispute, there was a determination of it for all Churches: Therefore take these Rules:

First, Labor to know and improve thy parts, but still in reference to Grace; Let all knowledge tend to practice; count all that knowledge and Dispute barren and unprofitable, which doth not leave thee in a better frame of heart, more godly, more humble, more zealous: When we know truths, as they are in Jesus Christ, then they make us to put off the old man, and so be renewed more and more in our spirits, Ephes. 41. Do not then start questions, as children many times strick 〈◊〉 , to see how the sparks fly out, but they make no fire to warm them with: Thou startest questions, but they do not kindle a fire in thy bosom.

2. Begin in a right manner: First possess thyself well, and be rightly instructed in the first principles and fundamental points of Religion. The Apostle to the Hebrens, though he would not have them stay in the first principles, yet he supposeth they had not fully learned them: This hath made many miscarry in their disputes about truth, they took upon them to teach others, before they were well taught themselves: They never were well catechised and instructed in the fundamental points of Religion, and so they build an honfe without a foundation. And therefore instruction in the rudiments and first principles of Religion, is very necessary for all; do not then affect high and sublime things, before thou hast attained to the main and necessary ones; and its God's goodness that those points which are absolutely necessary to salvation, be plainly and clearly revealed in the word of God.

3. When thou art gone beyond principles, and endeavorest to improve thy talents, then study not curious, sublime and impertinent questions, but such as tend to edification, of thyself and others. There came a man and propounded this question to Christ, Whether many should be saved; This was a curious question, for what was that to him? let him look to his own salvation; therefore our Savior did not directly answer him, nor directly repel him, but said, Strive to enter in at the straight gate, for many shall seek, and not be able to enter. The Soldiers shown their goodness, when they came to John the Baptist, and instead of impeitment questions, asked this, What they should do in their particular calling to be saved; so that instead of many general or sublime questions, be thou inquiring, what thou art to do as a husband, or a wife, or a servant in thy relation to glorify God.

4. While thou tryest all things, labor to be humble, and meek, and practice so far as thou hast attained unto. The humble and meek he will teach his way: And he that doth my fathers will, shall know whether the doctrine be of God or not, John. 7. 17. If therefore thou dost not love that truth, which already thou art convinced of, but keepest it as a prisoner, within thy breast, fear least God give thee up to blindness of mind, and hardness of heart.

5. Do not lean to thy own understanding, but honor and esteem those helps and guides God hath appointed in his Church: It was Jerome's speech, Nunquam me ipsum habui magistrum, I never taught my own self: And the Rabbins say, He that is a scholar to himself, hath a fool for his master. The Apostle giveth many exhortations to this purpose; and therefore bids them obey those Guides and Pastors God hath appointed in his Church, which he therefore dignifieth with the title of Lights; Although they are not infallible, yet God hath appointed this method for our teaching and instruction, and therefore at the very same time, when he giveth a command To try all things, he saith, Despise not prophesying.

Lastly, Consider thy own strength, If thou art weak in faith, and subject to mistakes, then do thou of all men take heed of Disputes: Its the Apostles advice, Rom. 14. 1. Him that is weak in faith, do not receive to doubtful disputations. These things deserve a larger handling, but I press to the Use; And

First, Its of caution and admiration; do not thou from hence, because Grace is better then parts, sit down in thy ignorance, and never make inquiry and search into matters of Religion: This is an universal disease; How few are asking about the principles of Religion? seeking for more knowledge, but as bi • de men, swallow flies; so they believe any Doctrine propounded to them: This argues, many Christians have nothing but an Human faith, for a Divine faith hath knowledge for one main act of it. Oh the ignorance that covers the face of the Christian world, as the waters do the sea! whereas the promise is, that in times of the Gospel knowledge should abound.

Use. 2. If Grace be better then Knowledge, then let this exhort you, not for to rest in your parts, in being a Protestant, and you are able in some measure to defend the truth of it against the Papists, but see above all things, how grace and godliness is in thy life: What if thou canst tell what Sanctification and Regeneration is, if thou thyself art not Regenerated? What if thou canst read many Chapters in the Bible, but thou dost not live according to the Commands therein? and certainly, if godliness be thus better then knowledge, how much rather is it better then wealth, or outward honor and greatness? O then, seeing Grace is the only necessary thing, why is it looked upon as the only superfluous thing? Its according to thy godliness that thou wilt find death and the day of judgment comfortable to thee. Now thou hast thy hearts desire, takest content in worldly comforts, but this will not be always; thou wilt have other thoughts when arraigned at God's Tribunal.

SERMON LII.

THe former Doctrine being dispatched, we now come to treat upon that which I chiefly intended this Text for: viz. That subject matter which doth establish and confirm the heart: For Grace here is made the ballast, the pondus, the weight that doth establish and settle the soul. Now howsoever the word grace be of divers significations in the Scripture, and it is very necessary to understand it aright, because mistakes in this, have caused all those dangerous errors in Popery: For wheresoever we read that justification and salvation is by grace, they understand it presently of some good thing in us, and so take us off from looking on Christ, to rest in ourselves; but we are justified as some Philosophers say we see, intus recipiendo, non extra mittendo, By receiving from God, not giving anything to God.

Briefly therefore to inform you, take notice that Grace hath its less principal, and more principal or noble significations; less principal, as when it is used for the external glory, comeliness, or loveliness of a thing. In which sense it is said, The grace of the flower perisheth, or for thankfulness and gratitude, 1 Cor. 14. as the Latinists say, Habere gratias, the Alms and Charity also of Believers, is styled 〈 in non-Latin alphabet 〉 , Grace. But the more noble significations are for Active Grace, or Passive Grace: active Grace, I call that love, and free mercy of God without us, whereby we are justified and accepted to salvation: In this sense Grace is said to justify, and we have remission of sins by grace, i. e. by the favor and love of God only, not anything that we have done. This true explication overthroweth the main pillars of Popery: and in this sense where you read of grace in the New Testament it is most frequently used.

2. There is Passive Grace, and that twofold, either for to be accepted of God, to be in Grace and favor with him, as the phrase is often, to find grace in a man's eyes. And thus the Virgin Mary is saluted, 〈 in non-Latin alphabet 〉 , Greatly favored and beloved, not full of inherent Grace, as the popish writers grossly pervert this place. Or secondly and lastly, Grace is used for those holy qualities infused into the soul, and that heavenly help God vouchsafeth to us in our way to heaven. Thus faith is a Grace, repentance is a Grace, zeal is a Grace, &c. The Papist takes the word Grace in this sense altogether; but we say, this is not the most noble use of the word; and the Grace of the Gospel so often magnified, is not anything within us, but God's favor and love without us: Yet we deny not, but those holy qualities within us are called grace sometimes in the Scripture. Indeed there are Divers too rigid, who contend that the word Grace, when it relates towards a heavenly sense, is always taken for the favor of God, and that it never signifieth godliness which is in us, or done by us. But there are some places, though not many, wherein is clearly demonstrated this use of the word as it beto kens something inhering, and abiding in us, as 2 Pet. 2. ult. Grow in grace, and the knowledge of Jesus Christ. To grow in grace musts needs be understood of those holy gifts of God's Spirit in us, which are daily to be improved: so Sing with grace in your hearts, Col. 3. 16. And again, Let your speech administer grace to the hearers, Col. 4. 6. And if it be acknowledged by all, that the common gifts of God's Spirit, such as prophesying, working of miracles, yea, and offices in the Church, are called 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , why should it be thought hard those sanctifying gifts may be also named Graces? And in this sense Grace is taken in this Text: for that holy work of God upon the heart, whereby he doth establish and confirm it in godly ways. From this sense we observe,

This point is of admirable use; For without grace here, there can be no glory hereafter. And this grace of God is rarely to be found: there go many counterfeits for this precious jewel: we are apt to call any moral virtue, any ingenuous and civil conversation, with the excellent Title of Grace. It is therefore a subject worth the treating on, to show what are the effects and symptoms of this Grace upon a man; for nothing in the whole world is so desirable as Grace: no created excellency comes near to grace. A rich man without grace, is like a dead carcass with glorious garments upon it. A learned man without grace, is also like a dead corps with sweet flowers strewed over it. It is the absence, or presence of Grace that makes a man happy or miserable: Oh therefore that before this subject be ended, it might turn you all into the likeness thereof; That as fire turneth every object it worketh upon into its own nature, so grace might make every hearer gracious. That the word might be the seal, and your hearts the wax to receive that Divine impression: That so ye may be as Paul saith, An Epistle to be seen and read of all men; that all men may behold and admire the grace of your lives, which is wrought by the word of Grace. To imprint this upon you. I shall discover first the proper Grounds and Reasons why it is called Grace, with the noble effects thereof.

Only in the first place I must necessarily remove a false ground, or effect attributed to it, and that by all Papist Writers, who say, Therefore this inward holiness in us is called Grace, because it makes us perfectly accepted, and gracious with God. so that thereby we have a right to eternal happiness. Hereupon they speak most of Grace as that which doth Gratum facere, Make a man accepted unto God from the inward condignity and worth of it. This is to take away the true child, and to put a dead one in the room: to take away Gospel grace, evangelical grace, and to put something done by us in the room of it. For although it be true, that the godly actions we do are above human strength, and we are enabled thereunto by the power of God only; and are therefore called Grace; Yet they are not done so perfectly and purely, as thereby to make us accepted with God. This is good to know, that so we might give all glory to Christ, and be debased in ourselves. It is a great piece of wisdom in Christianity not to confound grace justifying, and grace sanctifying: Grace justifying is an action of God, grace sanctifying is a quality wrought in us: Grace justifying is perfect, grace sanctifying hath much imperfection cleaving to it. Now that no grace in any godly man doth make accepted to eternal life, appeareth

First, From the relics of corruption in every man, though regenerated, as we see in Paul, whereby he dare not trust in himself, but in Christ only. He finds evil when he would do good; for which reason the best Saints have begged earnestly for pardon, and have been afraid with David, lest God should enter into judgment with them, and so they not be justified, Psal, 143. 2. Nehemiah when he mentioned those high acts of grace which he did, yet prayeth often, Remember me O Lord, and spare me, Neh. 13.

Secondly, Grace within us cannot justify us, because the Scripture layeth that wholly on God and Christ. God the Fathers grace, as the efficient cause of it; and God the Sons merits, as the ground of it; and by faith we are to put it on as a garment: so that we are still in a passive sense said to be justified, and not in an active to justify ourselves, unless in that ill sense as the Pharisee is said to justify himself. None doth so Divinely, and admirably prove this point by several arguments, as Paul in his Epistles doth, insomuch that one would wonder how any Popish writer can make Commentaries upon his Epistles, and not be convinced of their error. So that our happiness, and the ground of all our peace, lieth not in what we have done, but what we have received, and in what Christ hath done for us. This doctrine is like the honey Sampson found in the dead Lyon, in Christ crucified, which we are to instruct all burdened sinners in. Bellarmine comes off at last with his Tutissimum est, It is most safe to rest wholly upon Christ, not our righteousness. I know it is hard to call godliness grace, and not to think that it must be all in all; and how prone we are to leave the fountain, Christ, and to run to the Cisterns, our own graces, every man's heart can easily suggest. This stumbling-stone being removed out of the way.

Let us in the next place take a view of the true reasons why it is called Grace, as also the properties of it.

And first, It is called grace, because it comes freely from the grace of God. The effect is dignified with the Title of the cause; it is called grace, because it comes of grace. It is true, all good things come from God: Every good and perfect gift is from him, the Father of lights; as all light is from the sun mediately, or immediately: yet we do not call the good things of nature, Grace, as Pelagius did, because they come from God in a general way, as the Author of nature, this in a more special and appropriated way, as the Author of Grace: So that if thou hast grace in thy heart and life, the very name of grace should make thee humble, thankful, lowly in thy own eyes. If it be grace, then it is not by thy natural strength and power: If it be God's gift, it is not thy ability. Oh then admire the goodness of God: If thou hast an heart to love God, to believe in a promise, to mind heavenly things, say, This is grace. It is not nature, nature hath no power to do thus, nor no will to do thus: No power, for godly actions are wholly above the sphere of human power; human power and human actions are commensurate, but a human strength, and Divine actions have no congruity. And as nature hath no power, so also no will, or inclination to it, but rather delights in the clean contrary.

Secondly, Godliness in the heart and life is called grace, not only because it is bestowed freely by God upon us, but because we were unworthy, and deserved the clean contrary. It is the judgment of Pareus a learned Divine, that the image of God stamped on Adam, though it was the system of all Godliness, yet it could not be called grace; and therefore reproveth Bellarmine for styling his book, De gratiâ primi hominis, Of the grace of the first man. It was indeed godliness, and holiness (saith he) but it was not grace; because though it was freely bestowed on Adam, yet he being not in a sinful condition, but that original righteousness was a perfection due to him (as the Orthodox in a sound sense maintain against the Papists,) therefore it could not be called grace. I will not determine this; but to be sure, now since man hath fallen, that work of God sanctifying our natures, healing our corruptions, is grace, because it is vouchsafed unto us, lying in a clean contrary, and opposite condition. Thus not only grace justifying and evangelical was admirable to Paul, when he had been the chiefest of many sinners, but grace sanctifying also. That God should make such a blackmore white, such a noisome weed a pleasant flower, How great was that regenerating grace which made such a change? Lye down then in spiritual shame and confusion, Oh thou godly soul, and say, Not unto us, O Lord, not unto us, but unto thy grace let all glory be given: For what was there in thy former life time, that should merit at God's hand to make such a change? Wast thou not ignorant as others, it may be, profane as others, seeking for happiness in the bowels of the Creatures as others? How often doth Paul mind converted persons, with their former vain conversations, that so the remarkable change made by grace upon their souls might be the more welcome?

Thirdly, This work of godliness is called grace, because it is arbitrarily bestowed by God upon whom he pleaseth, and when he pleaseth: Whom he will he calleth. Paul is ravished with the unsearchable depths of God's wisdom in dispensing his grace, especially God useth not to give his grace, where there might any outward excellency seem to deserve it, for that grace might appear out of measure gracious: He selects those objects, that have the least show, and that are most contemptible in the eyes of men. Therefore saith the Apostle, He hath not called many noble, many wise, many learned; For if he had taken that method, men would have thought God had been affected with such human excellencies, and therefore received the rich rather then poor, the learned rather then ignorant; this also is an overwhelming consideration of God's love. Who art thou that God hath given grace to thee, and not to many thousand others? It may be God hath chosen thee, one out of all the family, all thy kindred, yea all the town where thou livest. Did God lay Angels aside, one whereof was able to do more service to God, then millions of men, and take thee? Oh grace! Again, hath God laid many noble men, many great men aside, and given grace to thee a poor mean man? Oh unsearchable riches of grace! Further, hath God laid many men aside, who by their Sexe could have been more active and vigorous for God, and bestowed grace on thee a poor weak woman? Oh admirable grace! The Pharisee thanked God that he was not like other men; but he did it from a principle of presumption and arrogance: But thou mayest with humble thankfulness, and great fear and trembling, acknowledge the mercy of God, that he hath not left thee in thy filthy lusts, as he hath done other men. Christ aggravated God's providence and care to the widow of Sarepta, that there were many widows in that place besides her, yet the Prophet was sent to her only. But here is a greater aggravation, how many men and widows are there in the place where thou livest, yet grace is vouchsafed to thee rather then others? This should put fire in thy bones and bowels, it should make thee active for God; for thou should est think if God had called others, given grace to others, they would have been busy and fervent men; they would have been zealous for his glory. Oh let me not requite the goodness of God after so ill a manner: by giving grace to me, and denying it to another of more learning, parts, boldness, and courage, he seemeth to lose by it; others would have improved his Talents better then I have done: Certainly this consideration should be a goad in thy side, thou shouldst say, Lord, it is fit that I should do thee all that service which others would have done, if converted, in my room. It is not fit thou shouldst be a loser by me.

Fourthly, It is called Grace, because it enableth a man to do those things which exceed all human power. In this sense grace and nature are always immediately opposite; for as those common gifts of God's spirit, working of miracles, speaking with tongues, and prophesying, are called grace, because not procured by human industry, but vouchsafed by God's benevolence; so much more the enabling of us weak and impotent sinners, to do that which is holy and heavenly, may much rather be called grace. This point, if rightly considered, would make men look upon grace as a more rare and admirable thing then men generally account it to be. Alas, thou livest as thou hast been trained up; thou walkest according to thy education, thou comest to holy Duties as the custom and manner is, but never thinkest until a man be prepared by grace from above, he can no more do anything holily then a poisonous serpent can vent honey. Grace therefore is that, which if once infused into a man, so far as that is operative, makes him live not as a man, much less as a beast, but upon Divine and heavenly principles; hence it is that the godly are said to be partakers of the divine nature, and Christ is said to live in them, Ephes. 3. Oh the heavenly Metamorphosis and change which is wrought on a man by grace: For how is it possible that a man should love the glory of God, more then his own comforts, wealth, or life it self, if a Divine power did not enable him? How could it be that a man should find more joy in God, then they have had when their wine and oil increaseth, did not grace work thus mightily? All civility, morality, ingenuity, and human piety, or devotion, is but a ridiculous Ape to true grace.

Fifthly, It is called grace, because it is the most choice and excellent perfection of a man in relation to his ultimate end, which is the enjoyment of God. The glory, beauty, and excellency of anything, is called the grace of it: and we in English say, such a thing is the grace of a man: Now nothing may be so well said the grace of a man, as grace or godliness. It is not wealth, honor, greatness sets out a man, so much as grace: there is scarce any perfection of sense, but the brute beasts do in some sense or other exceed a man; and as for intellectual abilities, the Devils do far transcend man; only grace puts a man in an higher degree then these can attain unto: only there is required a spiritual eye and judgment, to judge grace the most excellent thing. Certainly if solid reason might take place, thou wouldst quickly be convinced that grace is the choicest perfection by this Argument; That is the choicest qualification which disposeth a man to his choyeest end: now wealth, health, and such sensible mercies, they only prepare for a sensible, and animal good: Parts, learning, and political wisdom, they only fit for a civil good; but grace and godliness, they dispose for a spiritual good, though not perfectly, much less meritoriously. If therefore everything be prized for its instrumental use and service, Why are not all things neglected to obtain grace? And howsoever with Heathens and Pagans this Doctrine may not be acknowledged, yet with you Christians who receive the word of God, and profess a subjection to it, How can it be denied? Oh then think not thyself better for any outward temporal mercy, but by his grace. Let that be thy first question, Am I godly? You do not judge of an horse by his outward trappings, and goodly ornaments said the Heathen: so neither may we esteem of a man by the many outward mercies he enjoyeth, but the work of God upon his soul.

Sixthly, Grace in the heart, is nothing but glory begun. Grace is glory begun here, as glory is grace perfected hereafter, and this doth wonderfully extol the work of grace. Indeed here it is imperfect, and accompanied with many defects; there are worms in the best fruit, and so an unlovelinesse in us, as well as a comeliness; and therefore though it be present in the hearts of God's people, yet they dare not appeal unto God's justice, nor can they endure his tribunal. Now we believe in part, love in part, and we may say of all our graces, as the Heathen of his knowledge, His knowledge was not so much knowledge, as ignorance; so neither are our graces so much graces as infirmities: but yet in time this imperfection will be abolished, God will make thy love a glorious love, thy godliness glorious, when he shall add his ultimate perfection to it. Grace here is like a child in its infancy, and we speak and know as children, but in Heaven we become like men.

Lastly, The nature of grace inherent in us, lieth in an irreconcilable opposition with sin; they are contrary one to another, as light and darkness, bitter and sweet.

A three-fold contrariety we may acknowledge in them.

1. An effective opposition, as between fire and water. Thus the spirit lusteth against the flesh; as the spirit of wine and poison conflict together. Therefore when sin is at quiet in a man's life, and thou art ungodly, profane, and there is no reluctancy, no opposition; this is an argument of little or no grace in thee. Oh consider this all ye who lie down in sin with security; there is no complaining in thy heart, no trouble in thy conscience, no strugglings in thy breast, no stirrings in fervent prayer, Lord help me else I am overcome. Truly as the psalmist saith of some wicked men's death, They have no bonds, they are not in pain as other men, so also in their life time they are not in that shame, grief, and trouble about sin, as the godly sometimes are.

2. There is a formal opposition. They are two immediate forms, (as it were) in the soul as health and sickness, white and black: and howsoever it is a rule, that two contraries cannot be in the same subject, yet that is to be understood in the intense degree, otherwise as there is a crepusculum, when its partly night, and partly day, so there is such a temperament in every godly man, a twilight; some sin and some godliness.

Lastly, There is a moral opposition. Where sin doth abound, there it procureth