Spiritual Refining

SERMON LIII.

THere is a choice and noble work of God called Grace, as you have heard: The next thing to be insisted upon, is, What are the Characters and Properties of a man who hath grace. For as all causes do manifest themselves by some effects, so grace in the hearts and lives of men will discover itself quickly by its operations. Think it not therefore too much, if we come twice or thrice in words of instruction, and exhortation, about this subject of grace: for as its not one shower of Rain that is enough to satisfy the parched earth after a great drought, but there must be continual droppings; so neither is one Sermon sufficient to inform and reform you in this matter, but there must be a frequent and vigorous application of this truth to your hearts.

The first Character of grace in a man, is, To elevate and lift up his heart, so that in all his Actions, Religious, Civil or Natural, he relates to God as his chief and ultimate end. For grace being of a superior, and more exalted nature than human strength and abilities, it doth thereby lift up a man to an higher end than otherwise he would aim at. Whatsoever ye do, whether eat or drink saith the Apostle, do all to the glory of God, 1 Cor. 10. 31. As the superior Orb carrieth all the inferior Orbs away in its own motion, contrary to their particular inclinations; so grace infused into the heart overcometh all those sinful and selfish inclinations which are in us, and makes us more through God, to God. Grace in a man is like fire, which being of an active nature, doth change and assimilate everything, turning it into fire, or very like it: Therefore even hard and cold Iron put into the fire looks like fire, and seemeth to be made fire: Thus godliness in the heart of a man, torneth everything towards God; Whereas before his Conversion God was not in his thoughts, his intentions, his desires and affections, but he lived wholly of himself, and to himself: Now his eyes, his aims, his resolutions are fixed principally upon God and his glory. Thus Paul testifieth about the work of his Ministry, the discharge whereof might be subject to many corrupt and carnal intentions, that he performed it in godly simplicity, as of God, and to God, 2 Cor. 2. 17. Hence are those expressions, to acquaint ourselves with God, in all our ways to acknowledge him: and a godly life is described to be a walking with God; so that as the herb Heliotropium doth turn about and open itself according to the motion of the Sun; thus where God's commands are, God's will is manifested, or his glory interested, there a godly man doth apply himself. Oh what a precious temper is this in all religious actions, not to be carried by vain-glory, and applause of men, but to eye God solely! Well did the Father call vain-glory, The sweet spoiler of spiritual excellencies, and a pleasant thief, for so indeed it is. The Pharisees were not godly, though in prayers and alms often, because these things were not done to God, but for human applause: This is the Pirate, that many times robbeth us of our rich Merchandise, our spiritual traffic with God: Insomuch that a man may be serving himself and his corrupt ends, when to the world he seemeth to be serving of God. As in religious actions, so even in human and civil actions, the glory of God is the aim propounded; what the Apostle would have servants do, not to eye their Master, but to do it as unto Christ; the same is required of us in all our civil employments: Art thou a Magistrate? Are thy employments in civil considerations? consider not men, regard not merit; but as he which shoots that he may hit the mark, takes a little time to unite his force, and fix his aim; so do thou gather thy affections together, and set thyself on purpose to remember, that this is for God, and to God. Thou desirest to look further than human Arguments would suggest; this one Scripture discovers few men have grace: for take them in religious Duties, there Custom, Education, or Pride, are the principles that set them on work, or in their civil employments, and then self-advantage, earthly greatness, temporal preferments are the Fountain to these streams; But a gracious man is filled with a divine Spirit, over-looking those inferior respects, his end being spiritual, and so raised above all earthly temptations; this being the proper work of grace, to put a man into such a disposition, as that he may have communion with, and enjoyment of God; for as a Beast is no ways fit for any commerce with a man, till he be made a man; so a man while without grace, hath no disposition, or qualification in him whereby he may draw nigh to God.

Secondly, A gracious man hath an high esteem and prize of the things of grace. The Gospel is the Gospel of grace, Acts 20. 24. The Word is the Word of grace, Acts 14. 3. God is the God of grace, 1 Pet. 1. 11. The Ordinances are means of Grace, Rom. 3. 24. Justification and Salvation are the effects of Grace, Ephes. 2. 5. Now a man of grace doth mightily desire these things of grace; and it is an evident argument of one without grace, when he hath no dear esteem, no precious delight in these spiritual things. When David makes so many sweet ravishing expressions about God being his Portion, his inheritance, all in heaven and earth to him; when he doth so admire the Ordinances, and the worship of God. What are these but the honey of a sweet Be, the manifestations of a gracious spirit? So those divine strains of Paul, Ephes. 1. & alibi, admiring the grace of God in spiritual mercies, do tell all, what a gracious heart Paul hath within, that can adore such privileges. Whereas now come to an unregenerate man, he can no more esteem these things than the Swine doth Pearl, or sweet Flowers. The man in the Parable when he had found this Pearl, he sold all he had to be owner of it: And thus it is with a godly man, when once he hath tasted of the power of grace, he loves his lusts no more, his sins no more: As when a man hath tasted Honey, all other things seem unsavory; thus after he is godly, all his former wicked and worldly ways seem like Garlic and Onions to this heavenly Manna; how devoid then of all grace do men generally demonstrate themselves? where is their high esteem of God and Ordinances, of all spiritual privileges? Alas, Preach of these things, and they say, Who will show us some other good thing? Thus to the distemperate palate of a sinful man, the sweetest objects give no relish at all.

Thirdly, Its a sure Character of grace to make a man hunger and thirst still after more degrees of grace. Therefore the godly man is described by seeking, Rom. 2. 3. by desiring, Neh. 1. 11. by hungering and thirsting, Matth. 5. 6. because his soul is never satisfied in the way of grace, but he hath an holy dropsy on him, the more he drinks of this water the more he thirsteth after it: Objects that are pleasing to sense, they glut the Faculty at last; so that an honey-comb is sometimes loathed; but spiritual objects are so far from burthening the heart, and causing a disdain, that the more they are enjoyed, the more they are desired, and longed after. Every Christian is compared to a Merchant, whose scope is to increase and advance his estate; to a Travailer, who considers not so much how many miles he hath gone, as how much of his journey is still behind. Thus Paul he forgets that which is behind, Phil. 3. and presseth forward to the mark before him; so that it is an evident sign of a man in grace, when he goeth on to perfection, and thinketh not, I will live as the most do, I will not be singular, or go further than the multitude doth: Its a sign thou hast not tasted how good grace and holiness is, and therefore thou desirest not more of it; and certainly, if grace to such a degree be so good and comfortable, how much more is it to an higher degree! As the dog is sluggish until he hath got the sent of his game, and then he pursueth it violently; so it is here: A man that hath not apprehended the powerful excellency, and sweetness of grace, he is very remiss and negligent in all endeavors after it; but he that hath once felt this fire in his bosom, desireth to make it seven times hotter. Oh then, if a drop of this grace be so precious, what is an Ocean of it?

Fourthly, Grace doth especially, and in the first place cleanse away the filthiness of the Spirit, and Heart pollution. Thus the Apostle putteth these two together, Perfecting holiness, and cleansing ourselves from all filthiness of the spirit, 2 Cor. 7. 1. For grace (you heard) was the immediate contrary and opposite to sin, seeing therefore the main strength of sin lieth in the heart, and a man is not according to his actions, but his heart; so the chief power of grace is in the heart; So that as the Apostle saith, Sing with grace in your heart: Thus pray and hear with grace in your hearts. The Pharisees that were so admirable for external Religion, or Superstition, rather wholly neglected the work of grace in their hearts; and therefore contrary to nature, when their Streams seemed clear, the Fountain was all muddy. When the fruit looked like sweet fruit, the root was altogether bitter. The heart of a man is the Fountain, from whence issueth either •• e, or death; Its the souls Privy-Chamber, and the proper Throne for Christ to sit upon. How uncomely were it in an house, to have all the out-rooms and entrance lie • garnished, and ready swept, but the inmost places altogether foul and ruinous: no less folly is it, to look to thy external conversation, that it be clean and unblameable before men, but the inward frame of thy heart to be like a noisome Sepulcher. He therefore that is gracious is afraid of sin in his heart; If I regard iniquity in my heart, the Lord will not hear me, Psal. 66. 18. Though all the world cannot judge him for outward impieties, yet because God seeth the unbelief, pride and unsave urinesse of his heart, this doth exceedingly afflict him. But oh what strangers are men to their own hearts! who take the Psalmists Counsel, to commune with their hearts, and be still? who embraceth that duty so often commanded, To search and try the heart? Never call that grace in thy life, which is not first rooted in thy heart. Oh say then, O Lord, all the work lieth within, help against inward lusts, against inward distempers.

Fifthly, Grace doth there especially enable a man to do those duties, where flesh and blood would soonest contradict. When we are commanded to deny ourselves, and take up the Cross to follow him, when commanded to cut off our right hand, and to pull out our right eye; these things are paradoxall to flesh and blood; they cry out, These are hard speeches, who can bear them? But grace, that is seen especially in curing and healing such weaknesses; for where Nature is stopped, and can go no further, there grace doth properly discover itself; Where nature suggests this to be done as safe and good: Grace adviseth, But this is a sin, this is against God's glory. When Joseph was in that enticing temptation, had he attended to the allurements of the flesh, he had been over-whelmed: but grace suggesting the fear of God, and his presence, and how great a sin it would be against him, that preserved him as admirably as the three Worthies in the fiery Furnace, who were not so much as scorched. We may see an excellent instance of nature and grace in Abraham's obedience, and his faith; his obedience, when God commanded him to take his only Son Isaac, and offer him a Sacrifice: Every word was enough to make Nature resist and gain-say; His Son, only Son, Isaac, whom thou lovest, to offer a Sacrifice. Oh what violence is here to nature! but see how potent grace is, which no doubt checked all the reasonings of nature, as Job did his wife for speaking foolishly. Again, in matter of faith in the promise of God, there its said, He considered not the deadwomb of Sarah, Rom. 4. nor his own body, as good as dead, but rested on the Promise, and therefore had hope against hope, hope in the Promise, against hope in Nature. Thus when as nature hath its fear, grace hath its fear above that; where nature hath its hope, grace hath hope above it: and how prevalent grace is above nature, is apparent in that necessary qualification in every Disciple; He that loveth not Father or Mother more than me, cannot be my Disciple; and thereupon when one desired to bury his Father, before he followed Christ; which seemed to be a request of Civility, and natural affection; should he suffer his Father to stink, and rot above ground? is it not against nature to leave him unburied? yet our Savior rejecteth him with this, Let the dead bury the dead, Matth. 8. 22. So then where grace is in a man, there it conquers natural inclinations, affections and desires; insomuch that he puts off a man, when he puts on a Christian. Oh then do not think, that when once made gracious, such human natural Obligations will be such snares to thee, as they have been: It will not be graces excuse to say, I have bought a Farm, or married a wife, and so cannot come; but therefore the rather come.

Sixthly, Where grace is, there it doth not despise little sins, but is afraid to commit them. Its far from saying, as he of Zoar, Is it not a little one? He dares not swear petty Oaths, nor use idle words; for to grace no sin is little, because its against that great God of heaven, who hath severely punished even little sins. Adams first sin, which hath involved all the world in so much misery, and made the first spark to kindle hell, was but little for the matter of it. Moses his sin, for which God kept him out of Canaan, seemed very little comparatively: and Eli's sin, was only in the defect of grace, he did his duty, but not with such Zeal as he should have done; yet for this God's judgments were so great upon him, and his Family, that it made the ears of those tingle who heard it. And as for Saul, he committed many grievous sins, but that for which God took occasion to deprive him of his Kingdom, and to cast him off, was but the not staying long enough till Samuel came; and therefore setting upon the Sacrifice to satisfy the people who were impatient. Therefore where grace is, there cannot but be preciseness, exactness, they cannot swallow a Gnat, much less a Camel: It makes the heart tender, • like the eye, which the least crumb of dust doth greatly offend: As for that Pharisaical hypocrisy, to make conscience about less things, and to neglect great, grace doth also abhor; for if a little sin not regarded, or slighted by worldly men, be so grievous to it, how much rather that which is of a more bloody nature? and if sin cannot compel him to go on a mile, how shall it do two or three? Therefore both sin and nature are rectified by grace.

Seventhly, A gracious man is full of humility, lowliness of mind, and thankfulness. Where there is gratia, there is gratitudo; hence you heard the same word signifieth both, God resisteth the proud, but he giveth grace to the humble, James 4. 6. so that lowliness of spirit is both an evidence of grace, and a means to preserve and increase grace. The very name grace puts them in mind of their unworthiness, that they did nothing to cause God to do it for them rather than others; insomuch as no Doctrines are more contrary to the work of grace in a man's heart, than those of Pelagians and Arminians, who make the efficacy of grace suspended upon the co-operation of our will. Oh! how can they dispute against, or write against that grace of God which they have sound so omnipotent upon themselves, making them of unwilling willing, and of enemies friends to him? If therefore thou art a man of pride, scorn and vain-glory, know these are surer demonstrations of the Devil reigning in thee, than Christ by grace. Observe Paul, a man induced with much grace, and who so magnifying grace as he? All the streams of his sanctifying grace run back again, and empty themselves into justifying grace, the Ocean and Fountain whence they flow.

Eighthly, Grace, where it is, makes a man diligent, fervent and conscientious in all the means of grace. God knoweth that grace in our hearts is like smoking flax quickly put out; he therefore hath appointed several Ordinances to quicken and inflame us thereunto, such as prayer, hearing of the Word, and Sabbaths: now a gracious heart makes much of these, they are food and nourishment of the soul; how doth David long for them? Therefore men that live without the public Ordinances, or private and family duties, what argument can they have to conclude for grace in their hearts? for if that were in them and abounded, oh the zeal in all holy duties that would discover itself, knowing that the heart would grow cold, if these coals of 〈◊〉 were not poured on it. Those Plants would not grow, if there were not continual watering.

In the next place, consider the excellent, and precious advantages or properties of grace. As,

First, It is the only true nobility and perfection of the soul. If the Poet said of Moral virtue, that it was sola & unica nobilitas animi, the sole nobility of the mind: how much more must grace be? for this is indoles divina non humana. We are by it born of God, and so resemble not man but God. The Bereans for searching into matters of Religion are said to be more noble than others: for as sin makes a man base, unworthy, and therefore like unto the brute beasts, so grace innobles a man, exalteth him, and makes him like an Angel, yea like God. The righteous is more excellent than his neighbor, saith Solomon, Pro. 12. 26. wherefor the godly are compared to vessels of honor in the house, & the wicked to vessels of dishonor, 2 Tim. 2. 20. Oh then why do men esteem themselves according to their birth, greatness, worldly advantages: Alas, its grace that is the glory of a man: wickedness in great men, honored men, rich men, is but a noisome dunghill covered with Scarlet.

Secondly, Grace only hath the promises of this life, and the life to come made to it. So saith the the Apostle, 1 Tim. 4. 8. Heaven and Salvation is promised not to men of parts, morality; but to men of grace. Look over any promise in the Scripture for pardon of sin, for joy and happiness, this is given only to those that have grace in them. Now to be a man without a promise, is to be like one in the old world, without an Ark, when the Deluge did over-flow: Let thy sins lie like so many mountains upon thee, thou hast no encouragement to call God Father, till this grace hath made thee a child to him. Why is it, that men do not consider this now? Who can tell thee all the woe and misery that belongs to thee, while God sets a fiery sword to keep thee from every promise, as once he did Adam from the Tree of life? and for the things of this life, they are promised only to grace by way of mercy. Wicked men they have temporal, worldly mercies, but it is by God's Providence, not by his promise; and therefore they are not mercies to them, but instruments to draw out and exercise their impieties the more: wicked men, if they have health and strength, they are more imboldened in their wickedness; if they have riches and large revenues, their lusts are thereby more active; so that to the gracious man only they become a mercy; so what can more induce thee to get grace than this, To consider that hereby everything will be a mercy to thee, all comforts, all afflictions, all relations; this grace turneth all waters into wine, this is the true Philosophers stone, that makes everything gold; so that we are to call things good or bad according to their operations in a way of grace, or sin. If the great things of this world make thee more vain, sinful, dissolute, then they are bad things; if the sad and miserable things of this world make thee full of faith, heavenly-mindedness and zeal, then they are good things; if thou art gracious, God will with-hold no good thing from thee; All things are thine, whether life, or death, things present, or things to come.

Thirdly, Grace will enable a man to all conditions, to go through variety and changes of all temptations; for they being gold can endure the sire, when the dross melteth, they being corn bear the winnowing, when the chaff bloweth away. Thus Paul knoweth how to abound, and how to want, Phil. 4. 12. Grace makes a man of that strong constitution, that he can endure extreme colds, and extreme heats, as you see in David and others.

Lastly, Grace is the great comfort to a man in time of distress, dangers, and fear of death. Not that a man may put trust in it, so he is to worship God only, but as a testimony of his interest in God's grace and favor: Thus Paul at his death is comforted from his grace, That he had fought a good fight: So Hezekiah when in those public straits, and private sentence of death upon him, what beareth him up, but that he had lived a gracious life? and thus did Nehemiah also. Oh beloved, think not to be always merry, jocund; know, one time or other distresses will seize you, howsoever you cannot escape the pangs of death: what then will wealth, friends, carnal pomp and greatness avail thee? Oh the testimony of thy heart upon good ground, that thou hast lived graciously, been afraid of sin, walked according to the Rule, will be more joy to thee then all the world; whereas on the other side, at the time of death, to have thy heart tell thee, Thou hast lived a Swearer, Drunkard, profane Person, negligent of all good things, and now art falling into hell, and the hands of the Devil whom thou hast served, and whose work thou hast done all thy life time: What horror and terror must this fill thee with?

Use. Is grace thus excellent? Then oh, that you might be transformed into the likeness of it! What will other things avail thee without this, if God hath given thee health, but no grace, riches, but no grace? Be no longer like Swine, to refuse the Pearl for mire and filth: Have such thoughts and esteem of Grace, as if thou wert a dying, and presently to give up the ghost. If it be worth the having then, its worth the enjoying now. And woe, again woe to thee, who hast mocked at grace as the greatest folly, and counted the gracious man a mad man, because he would not run into the like excess as thou dost: Thou wilt at last see him the happy man. These things in general you will acknowledge; but why do ye not apply them in particular?

SERMON LIV.

HAving dispatched the nature, properties, and effects of inherent grace, I come (according to my Method) to detect two counterfeits of this, and they are Natural Honesty, and Moral virtue; for these two make a glorious show, and seem to be like the two great lights in the world, if human reason may be judge, and I begin with natural honesty out of this Text.

The Apostle in this Chapter brings in an heavy indictment and charge, both against Jew and Gentile, wrapping up all mankind in their winding sheet, as being dead in sin and iniquity; and whereas it might be objected verse 14. That the Gentiles cannot be found sinners, because where no law is, there is no transgression: He answereth this objection, informing us, That though the Gentiles were without a Law in some sense, yet not without it in another: They were without a Law written and promulgated, as the Jews had, but not without a Law engraffed in their conscience, whereby they had common dictates about good and evil: Which Natural honesty was a Law to them in many things; And therefore they not having a Law, are a Law to themselves. This being the sum of the Answer, he illustrates this work of God in men's hearts naturally,

1. By the Title, The work of the Law, i. e. The substance of the ten Commandments, which do summarily comprehend all duties to be done, and all sins to be avoided.

2. By the manner, It is written in their hearts. Though it be implanted, and engraffed, yet the Apostle useth this expression of Writing, because the Moral Law was written on Two Tables; only you must not take this expression like that of Jeremy, Jer. 31. as Pelagius, and others have done, where God makes a Covenant, To write his Law in their hearts; for that is a gracious writing de novo, whereby God insuseth grace into his Children, enabling them to walk in his Commandments with all propensity and delight, from sanctified principles within. But here he speaks of that natural engraffing which God hath made upon the consciences of men, whereby they judge good to be embraced, and evil to be abhorred. It is true, there are learned men, and most of the Ancients go that ways also, who expound this of Gentiles, but believers and converted; for it may seem to attribute too much to Nature, to say, That Heathens do by nature the things of the Law: but when you hear in what sense they are said to do it, you will quickly perceive that to be no such great matter, as may put them in a capacity of salvation. I shall not trouble you with the interpretation of Flaccius Illyricus, much toiling about the sense of this place, which makes so directly against his opinion about Original sin.

Lastly, This Natural honesty imprinted in men's consciences, is described by an external effect, They show it, viz. in the actions of their lives, abstaining from whoredom, injustice, and murder. 2. By Internal effects, The witness and workings of Conscience, sometimes by accusation upon things ill done, sometimes by excuse and approbation, when well done. Interpreters find some difficulty about the sense of the greek words 〈 in non-Latin alphabet 〉 , In the mean while accusing, or excusing one another. That is, as some expound it, They condemn one and another, by reason of the natural light of conscience left in them about ill doing, or well doing. But others, as it is in the Margent, render it between themselves, in this sense, Every man hath a court within in his own heart, where there are accusations or defences according to the nature of the works we do, Everyone hath a judge in his breast, and a Tribunal or terrible Bar in his Conscience within, by which he is condemned or acquicted. This exposition I like best; only I would render 〈 in non-Latin alphabet 〉 , not between, or the mean while, but Alternatim, By change and vicissitude, as the Greek word is sometimes used: So that the Apostles meaning is, That there is such a Law about good and evil in men's hearts, appeareth, in that all Heathens have had their Consciences one while accusing them, and at another time excusing them; one while they have been terrified, and another time comforted and quieted in their Consciences, according as they have deported themselves. Now to the whole exposition of this Text in the sense declared, may be objected all those places of Scripture which say, We are dead in sin: And Chap. 3. 10, 11, 12. &c. that long description of man's Natural filthiness, where none, no not one is said to understand, or to be righteous; especially that famous place seems directly to thwart this, where it is said, That the imaginations of the thoughts of a man's heart are only evil, and that continually. But here may be easily an happy accord found out; for those natural impressions and inclinations, which are about good and evil, are imperfect and insufficient to enable us to do that which is every way good in every circumstance; and it is only of some particular notorious things, and it is only for the matter done, not the manner of it. Therefore though Heathens have done good things, yet they never did them well; and though they have abstained from sins, yet they never did it from pure and right grounds. Thus while they did the works of the Law, and their Consciencies were thus busy and active within them, yet they were corrupted and defiled; And therefore as the Apostle argueth, Their very minds and Consciences were defiled also, Tit. 1. 15.

This may suffice for explication at this time; more may be added hereafter: for this Text doth contain admirable practical matter, being fruitful, and bearing twins as it were.

1. That there is naturally implanted in men's consciences, such common notions and apprehensions about God, and that which is good and evil; that thereby their consciences are very active within them; and they forbear some sins, and do some good things in their outward conversation.

2. Though these principles and dictates of conscience within, carry men out to never so much natural honesty, yet it is not Grace.

I shall begin with the first: And for the understanding of it consider, That we may speak of the work of the Law in a man's conscience, according to a man's three-fold estate.

First, That of Perfection and innocence, wherein God made Adam before his Apostasy: And thus the work of the Law was perfectly engraven in Adams heart, both for knowledge to discern, and power to perform. This was a Star sure enough to guide Adam to eternal happiness: Adams soul was not made like a blank paper, for Virtue or Vice to be written on it, in a mere indifferency; but he was made after the image of God, which was righteousness, and true holiness. It was an Image, the whole and universal resemblance of God, and every Lineament was curiously, and accurately drawn. By reason of this, there was no duty to be done, but Adam knew it, there being no ignorance, imprudence, blindness, or folly in his mind; and hereby he had a propension, inclination, facility, and delight in what God commanded, no commandment being an heavy yoke to him.

But Secondly, If we speak of man turned an Apostate, and become a wretched prodigal, losing that stock God set him up with; Then though nothing of that holy image be left in him, yet his understanding and conscience being faculties of his reasonable soul, they abide still, else he could not be a man. And although these are wholly corrupted, as to do anything that is truly good, yet there remains in man fallen, common notions and principles about religion and honestly, which serve for many special uses hereafter to be mentioned: And although in some these have been defaced, and they have grown past feeling, and their sense of God almost extinct, yet for the general these principles have been active in all men.

And Lastly, We may speak of these Divine relics in man, as reformed and enlightened by God's word, and furbished by supernatural directions: And herein they are wonderfully furthering godliness; for grace doth not put out those little sparks, but enkindleth them to a flame: So that natural principles elevated and perfected by supernatural, carry a man forward to all real godliness. Now my discourse shall be limited to natural light and power, while we are corrupted in our sinful estate; and in the examination of this, we may see discovered, that though nature hath many things laudable and commendable, yet she is not to sit in the Throne of Grace; but rather nature is graces footstool.

In the next place let us consider why God hath left these notions (as so many sparks of fire raked up in ashes) in our hearts.

And first, That hereby God might be known and acknowledged in all the world: That though men by nature did but grope in the dark, when they inquired what God was, yet it was clear to them there was a God, whom they conceived supreme, and then whom nothing could be better. This the Apostle calls, 〈 in non-Latin alphabet 〉 , That which may be known of God, Rom. 1. 19. Indeed this natural knowledge of God is so confuse, uncertain, and corrupted through carnal imaginations, that in the Scripture phrase they are said to be ignorant of God, and to be without God, and that God is only known in his Church: But yet that they attain to some kind of apprehension of him, is plain by Rom. 1. where they are condemned because they did not glorify God, as they knew God. This is a sure Axiom. That there is no mere natural Atheist in judgment; there may be an Atheist in affection and desire, wishing there were no God to govern and order all things, punishing men for their wickedness; in which sense the Psalmist saith, The fool hath said in his heart, there is no God, Psal. 14. 1. But to be persuaded in judgment, there are none so by nature, or very rare: God hath set this Candle in the dark places of the belly, to keep men in awe, and to acknowledge a power above them. Men that have not had the glorious Sun of the word to walk by, yet they have had this Torch to go by in the night. And truly the improvement of this natural principle, that there is a God, might make every wicked man's joints to tremble; for if thou canst not rase it out of thy heart, Why dost thou not glorify him as God? Why art thou not afraid of him as a God?

Secondly, Therefore these practical principles of good and evil abide in us, that so we might be the more inexcusable: For when men have not lived according to that which the light of nature would have directed them to, their condemnation will be very just, themselves being Judges, and their own consciences bearing witness to it. When therefore men live in such sins as Nature condemneth, such are uncleanness, unjust dealings, lying and forswearing; they do not need Moses his Law, nor Paul's Gospel to condemn them; they have that in their own hearts which will accuse and overthrow them. The Apostle many times provoketh to Duty by this, 1. Cor. 11. 14. Doth not even nature teach thee? Oh how often may even Christians be severely rebuked? Doth not even Nature teach thee, that to Lye, Steal, commit Adultery, are horrid sins? How then canst thou break this strong bond in which Natural light hath tied thee? To be condemned, because we do not believe in Christ, would not be unless Christ had been propounded to us: we need supernatural revelation to some duties; but the Duties enjoined by Nature, they oblige us, though no Scripture had been written, no Ministers did inform us; though none should bid us fulfill them. Thou hast a Doctor or Teacher in thy own breast, which condemneth thee for what thou doest, therefore art thou greatly inexcusable.

Thirdly, God leaveth these practical impressions upon us, that so what is good may be honored and praised, what is evil may be matter of shame and reproach. It is an excellent thing to consider, That the things of piety, and justice, and all goodness, have a remarkable reverence in the hearts of all men. Who would not be thought to be pious, to be just, to be righteous? Now how could these come to have such Authority amongst men, if there were not something in Nature to approve it? So wickedness, that is condemned and censured by all mankind: Now no man is willing to be thought an ungodly man, an unjust man; and whence is all this, but still from this work of the Law written in men's hearts? Hence are those rules, Omnis peccans est ignorans, and Nemo potest velle malum, quâ malum, Evil is forward to come in Goodnesses clothes, else it could not be embraced by any man. This makes much to justify the nature of what is good and right; for all men, though never so savage or barbarous, they do adore it in the general, though in the particular they have greatly mistaken.

Fourthly, This Law is written in men's hearts, that so kingdoms and common-wealths, and all human societies may be preserved: For if there were not Dictates about God and righteousness, Kingdoms would presently be turned into robberies, and horrid confusions. We admire, and that justly, the providence of God in bounding the waters, that they do not overwhelm the earth: but much more admirable is God's power in preserving human societies, that men are not Wolves and Tigers, committing all bloody outrages. What is the cause of this? No outward power or strength so much, as an inbred apprehension about a God, and a strong conviction of the conscience, what is righteous and just to be done; And therefore whensoever this hedge is broken down, the very floodgates of all wickedness is presently set open; and blessed be God, that hath put such a bridle in the mouth of Man, who by sin hath made himself so brutish.

Fifthly, God hath left these sacred remnants in us, that there might be a ground of conversion and regeneration: For howsoever we are said to be dead in sin, and our hearts are compared to stones, and we resembled to brute beasts; yet that is in respect of any active capacity or ability to do what is good, otherwise God dealeth with us in a way of reason and argument, answerable to those Natural Dictates within. Thus when Paul preached of Temperance, righteousness, and the world to come, Felix trembled, because there were some principles of reason within him assenting to those Truths which Paul preached. Indeed the Papists foully mistake, who make regeneration to be nothing but the actuating and exciting of those inward principles by grace: As if a man should blow up and inflame some little sparks of fire covered under ashes: and by this means they make Nature co-operate with Grace; this contradicts those expressions where God is said to make an heart of flesh, and write his Law in us; for by these Texts it is apparent, That God infuseth the first power into us, and puts in a Divine strength, and doth not excite, or stir up our Natural strength: So that besides this Natural writing, there must be a Gracious writing, else we certainly perish. But yet these natural principles of religion and honesty, are good foundations to work upon; to preach to men and not to beasts. I speak (saith Paul) to wise men, 1 Cor 10. 15. judge what I say. We preach to men that should have Reason, and Natural Conscience working in them: Now if so, How is it that thou art not converted? That thou hast not left thy sins? Set upon a way of strict Godliness? for let thy Natural conscience work; give it leave to argue; hear it say what it can; Doth not that close with the holy Truths we preach to you? Your affections (happily) do not your love and desire do not, but your Natural conscience, that is terrified; that saith, this is religion, this is just; therefore it must be done: That saith, thy ungodliness, thy lusts are sins, and therefore to be avoided. Oh hear what that preacher in thy breast preacheth to thee sometimes: And (beloved) this is the great advantage that the Ministers of the Word have while they rebuke sin, exhort to Duties: Though we make men our enemies, yet their consciences are our friends: While your corrupt affections make you rage and sret at what is good, yet your consciences they speak for it, and approve it. That therefore the word of God might have a subject to work upon, something to close with, there are these fiery sparks of light and Truth burning in men's breasts: So that there is no man we preach unto, but if he would let his Natural Conscience be judge, and determine about his leaving sin, and doing good, the Verdict would be on the Ministers side. Here is the controversy, the word of God commands thee to cast away those sins thou livest in, it threatens thee with all the Curses in the Law. Well, thy corrupt heart pleads to the contrary, these lusts are sweet, are profitable, thou art accustomed to them; and then thou hast many carnal prejudices; To do so, would be to live strictly, precisely, singularly; and what repute that hath with the multitude, all know: So that it is against their good name and their credit, they conceive, to be so wary about sin; thus thy corrupt affections plead. Well then, put the issue of this debate to the Natural light of Conscience, hear what that will say, and presently that will conclude, That which is good and righteous, is to be preferred before what is pleasant and profitable: That will say, God is to be obeyed before man: if you will go on, and live thus, and do thus, I must do my duty; I cannot but accuse you, terrify you, arraign you: I cannot but give you many sharp wounds: And howsoever you may for a while through pleasure, and pride, and earthly affections stop my cry, and stifle my voice, yet one day I shall roar so in thy ears, that for horror thou wilt not be able to endure it. This is the very 〈◊〉 about every wicked man; and therefore think not to bear it out against the word; do not go about to stop the mouth of Natural conscience. Thou mayest for a while • rown the noise of it, and study diversions; but Oh woe, and thousand tin; a woe when it shall tear and devour, and none be able to deliver.

Sixthly, God hath imprinted these principles in us, That so Men might abound in civil honesty, and Moral virtues; which although they are not true grace, they are but copper, and not gold, yet hereby men are less wicked, and so God is not so much dishonored, Camillus is better then Verres: Fabricius then Cataline: Men's lives are not so much to the reproach of God's name, and his exceeding great dishonor; for howsoever it be true, That these principles of Nature do not incline us to good truly, and upon a right ground, yet by them we are curbed from acting all the wickedness our hearts would accomplish; and so are thereby as Wolves and Tygars tied up in chains. The Apostle supposeth this, when he saith of the Heathens, Rom. 1. That they detain the truth in unrighteousness; That is, the natural knowledge which they had of God and righteousness, would have provoked them to what is holy and good; but they violently detained this Truth; they kept it from being active, and bursting out like fire in their lives. Is not Medeas case, the case of many men, They see better things, and approve them, but they follow the worst. Oh consider thyself, Doest not thou inwardly think there is a better life to be lived then I live; a better course to be taken for Heaven then I take: But still thy sins and corruptions turn thee out of the way. Oh it is to be feared that this is a reigning universal sin; for Men having lived so long under the Gospel, cannot become so brutish and stupid in their imaginations, but that they know when they sin, and when they do well, How then can they endure to live against Conscience.

SERMON LV.

THe last day we delivered one main cause of the silencing, or stupefying those Dictates and Principles of natural light, which provoke to that which is good, though very imperfectly and detectively. We now proceed to a second ground; and that may be an imprudent and sinful consideration of the government and administration of things below. That it hath fared ill with those that have done well; and on the contrary, that those who have been very heinous in wickedness, have yet prospered, and had great abundance; hath been a great tempest to put out that little spark in men's hearts: which consideration made the Poet say, Solicitor nullos, saepe putare Deos, He was tempted to think there was no God, when he looked upon the administration of things below. This sat heavy on the heathens spirits, whereupon they have made Tractates upon this question, Why it sometimes falls ill to a good man, and well to a wicked, as Seneca and Plutarch, wherein they have behaved themselves in some measure well, gravely acquitting God's providence; and had they enjoyed Scripture-light, they had easily waded through that deep: And it is no wonder that these blasts have made Heathens stagger and reel too and fio, for we have the eminent Cedars in God's Church almost overturned by it. David, a godly man, greatly exercised in several conditions, though always finding God turning stone into bread for him, when he was in any wilderness, yet how pitifully doth he toil and labor under this temptation? Psal. 73. that those who were wicked, they prospered, they had their hearts desire; they had no pangs, nor troubles; and this did so far prevail, that in a sudden passion, he speaks like an Atheist, Verily, I have washed my hands in innocence and have cleansed my heart in vain. On monstrous speech, and dreadful to come out of a godly man's mouth: to say, it was a vain thing to fear God, a vain thing to walk justly and innocently, if he had done wickedly, he should have prospered better. But this was only a sudden motion, an imperfect suggestion of the flesh, not a settled deliberate principle; therefore he quickly recovers, calls himself a foolish and ignorant beast, goeth into the Sanctuary of God, and there understands aright; yea, and as a man in a great inward heat and agony, but getting some ease and respite, saith, Truly God is good to israel, even to the clean in heart; so that this generous wine doth at • ast expel that noxious venom in it. In like manner we see Jeremiah, chap. 12 1. staggering under this divine dispensation, though acquitting God: So that we see its a great part of wisdom to behold the marvelous doings of God on the earth, with a wi • e and pure eye; not to turn Atneistical, careless, and profane, concluding it is all one, whether a man be godly, or ungodly, just, or unjust. The Psalmist saith, The fool hath said in his heart, there is no God, Psalm 14. 1. It's not Jehovah, in the original, but Elohim, none that judgeth, or governeth the world, taking notice of things done here below; and how great an encouragement this is to go on in wickedness, appeareth by that of Solomon, Because judgment is not speedily executed upon the wicked, therefore is the heart of a man within him set upon folly, Eccles. 7. 8, 11. Oh then if thou wouldest have these principles of conscience quick and active within thee, then do thou by Scripture information, consider of all God's administrations here below, knowing that even what is most crooked to thy apprehension is yet straight: as the stick in the water, though straight, yet seemeth crooked, because the water is not a fit medium to see by: So thou art astonished at many Providences of God in this world, and thou askest, Where is the Justice, the Wisdom, the Equality of these things? but thou lookest through an unfit medium, and so they seem crooked to thee. Alas, the Scripture doth evidently inform us of just, and wise ends, why God sometimes suffered his enemies to prosper, and godliness to be persecuted, and his Saints made Martyrs for his Name sake; so that the Word of God is the truest Glass to represent the face of all things here below, especially that is satisfactory, that God hath appointed a day of judgment for the whole world, when all shall appear, and be judged for what is done in the earth; and as here below they do not complain that Malefactors are not executed before the Assizes, but patiently expect that time: So are we quietly to wait that great day, wherein God will settle all things according to their nature and deserts. Let no man therefore harden himself in impiety, thinking I have been thus long a profane, unjust, ungodly man, and I am well and lusty, nothing aileth, or troubleth me: Let not this cauterize thy Conscience, for thou art but as the beast fatted for the Shambles.

A third way to ch • ak this work of nature, is plunging and drowning ourselves into earthly things, or voluptuous courses.

First, Earthly things: There are none scarce have less conscience about good and evil, less apprehension about God, than those that like Moles are always digging in the earth. Judas from a covetous principle within, betrayeth and selleth innocent blood. How could he commit such an unnatural sin, do that which the natural light of Conscience would so condemn? It was Covetousness. Which made the Apostle call the love of money, the root of all evil, 1 Tim. 6. 10. as that which would put out all divine & human light in a man. The Pharisees who were covetous derided and scorned Christ; these Terrae filii are never Caeli fil • i, These Children or Sons of the earth, are never capacious of heavenly light. Its the punishment upon many a man which twas on the Serpent, to lick the dust of the earth, and to live upon that; so many men go to bed, rise and walk wholly with earthly and worldly affections, into these they are even transformed, and made like clods of earth. Now such men have very little apprehension upon sin, or godliness; were it not for the shape of their bodies, you might judge them beasts, for they regard only the things of sense. Thus as the glorious Sun is eclipsed by the interposition of the Moon; so do arthy thoughts, and earthy affections obscure that petry light, which shineth in a man's breast; and certainly, if love of the world hath put out the Gospel, and Scripture light that shined in some men's breasts, as the Scripture gives pregnant proofs of it; no wonder if it do wholly extinguish the light of nature. Take heed then of Corah 's judgment or a worse, he was bodily swallowed up in the earth, but thou in thy soul and spirit. Is it not with thee as the barren heath, that brings forth nothing but Briars and Thorns fit for burning; so thy life produceth nothing but damnable matter, and what makes for eternal destruction. Be not therefore in this sense, a worm and no man, one that is wholly bred of the earth, and liveth in it: Though nature and grace preach to such; though the Word of God cry aloud to such, yet they have no ears to hear.

Secondly, men plunged in voluptuous riotous courses, living in beastly lusts, either of uncleanness, drunkenness, or such deceitful pleasures: Th • se muddy streams do quickly put out that candle in the inward parts: Those that are drunk, are drunk in the night, saith the Apostle; sins of pleasures and inte 〈…〉 ance they are committed when men have put out all knowledge, that so they may neither be ashamed or afraid of what they have done. As muddy Bogs breed Toads and Frogs; so loose and dissolute lives breed all poisonous and loathsome imaginations in a man: Therefore saith the Prophet, Wine, and strong drink, and Whoredom take away the heart, Hos. 4. 11. How many men by debauched and luxurious courses have made themselves at the same time sots in their bodily parts, and in their natural conscience; and by their looseness have spent their consciences, as well as their estates; and as they have scarce one penny left to maintain themselves or children; so not one good thought left in their consciences, to accuse and condemn them for what they have done! Oh therefore who can complain bitterly enough of that brutishness and beastliness, many men are plunged in by their loose and intemperate lives, and even under judgments, and not so much awakened as Balaam's Ass was, under her Masters blows. Oh that this sottishness were only in Sodom, not in Jerusalem, in Gomorrah, not in Zion. If then you see many men living without any dictatings of Conscience about God, if you see them committing all manner of evil, so that they plainly declare they have no love of God written in their hearts, but of sin and the Devil: Marvail not at this, but consider, Are they not men wholly plunged in worldly things? or are they not confirmed in lusts and Pleasures of the flesh; if so; you may as soon expect a Star in a loathsome dunghill, as any right principles in such corrupt conversations; so that these are scarce to be reckoned in the number of men.

The fourth cause which over-whelmeth these Dictates of nature, is frequent and habituated living against them. Constant Rebellion against the light, at last puts it out: Men by use are not afraid of it, Econsuetis non fit passio, saith the Philosopher; ordinary things we are accustomed unto, breed no extraordinary passion, or affection in us. As it is with supernatural light revealed unto us by the Word and the Prophets, a daily living under it made the Jews despise it; and they did the more vehemently resist it, by how much the more common it was; insomuch that both the Prophet Ezekiel, and our Savior Christ tells them, that if strangers had enjoyed such means of grace, they would have been wrought upon. As (I say) it is in supernatural light, thus it fareth with natural, the continual accusations, and smitings of Conscience, through custom men harden themselves against, and at last contemn them. Take heed therefore how thou dost those things that thy heart condemneth thee for: for after thou art used to such obstinacy, though God should raise Thunder and Lightning in thy breast, it would not at all amaze thee: As those that are Witches and W • zzards, at the first apparition of the Devil to them, may have some trembling and fear; but after they have given up themselves familiarly to him, there is no amazement or horror at all. At first to do and live against the convictions of Conscience, is a doleful and dreadful thing, but after they have once used to kick against this prick, they come to such a dedolency, that they feel nothing at all. If the Apostle Rom. 14. makes it such a grievous and heinous sin to eat any meat doubting, or to do anything doubting, whether it be a sin or not; then how grievous a thing is it to do those things, about which thou hast no doubts, but clear convictions that they are sins: As for example, take the unjust, deceitful man in his trade, Dost thou doubt whether thou sinnest in lying, cozening, and over-reaching? Dost thou scruple whether it be a sin? No, but thy Conscience plainly telleth thee, This was not lawful, this was not just. So instance in any gross profaneness, Do you commit these things, doubting whether they be sins? or dost thou not plainly accuse thyself in what thou dost? Oh then think with yourselves, if I did but doubt whether these things were sins, I ought not to do them; but when I know they are sins, when I see as clear as the Sun, that they are iniquities forbidden by the Law of Nature, then how presumptuously wicked must I needs be? Thou therefore who dost constantly walk in ungodly, profane courses, thou art a shame and reproach to heaven and earth; God from heaven, and God by all the Creatures doth condemn thee herein. This stupidity of Conscience the Scriptures calls 〈 in non-Latin alphabet 〉 , which is, when men through much labor and manual exercise have brought such a callousnesse and senselessness upon the palms of their hands, that they feel no pain at all. Thus men by frequent repressions of the beams of this light, do at last become altogether stupid; as the Dogs that lie by the Smiths Forge, through custom, fear not those sparks of fire that fly about them.

We may conclude, A fifth cause of the suffocating of these natural Dictates tobe a just judgment of God upon men, because of the abuse of Natural light: when men have not lived as they have known, nor walked as they have known, God as a just judge hath delivered them up to their own unnatural lusts, which hath been more grievous than to be delivered up to Lions and Bears, and to be torn in pieces by them. This is evidently set down, Rom. 1. at large; where the Heathens, not walking according to those implanted principles within them, but breaking the bounds that nature had set them, God gave them up to all manner of • usts, whereby they committed most unnatural crimes, which the Apostle there reckons up. Marvail not then to see men become like brute beasts; say not, How can men be thus unnatural? How can they choke that light in their hearts? Think not much at these things, for many men live under God's spiritual curse upon them; he hath delivered them up to their lusts and sins, to do all manner of wickedness without fear and trembling: a judgment of all judgments most terrible, yet it is often seen in the world: for were they not given up to such a spirit of slumber and security, they would be like so many Cain's and Judas 's after their abominable iniquities, so many Magor-missabibs, whom fear would incompas • e round about.

Sixthly, Another cause that will dull, if not extinguish those principles of conscience, is a willful turning away our thoughts and considerations from what they speak within us. Men study diversions, and for fear of such sad melancholy thoughts as they term them, they will go into merry company, take great employments upon them, that will busy their heads so much, that they never hear what Conscience speaks within, because of the crowd of employments without. Thus Cain full of trembling, to shake this off, he travaileth, and buildeth Cities, and all to have a quiet mind. Thus as when the Prophets of God called to mourning and sackcloth, there was gladness, and making of all melody: so when Conscience accuseth, condemneth, calls for repentance and reformation, they labor to make a greater noise that may drown this. It's true the acts and dictates of Conscience are not subject to our wills, Quoad specificationem, as they say. A man cannot think that to be good which he desireth, nor that to be evil which he would not; but against and contrary to men's wills and affections they say, This is good, and this evil: but quoad exercitium, in respect of the exercise of it; So they may willfully turn away their thoughts from considering what is said to them. Thus as the thief hareth the light, because his deeds are discovered thereby; so a wicked man dares not give heed to what conscience saith, he runneth from it as much as he can, because it is wholly against the course of his life; so that if you never mind or consider, what that law of God in thy heart speaks to thee: it's no wonder if thou art never reformed: But if thou wouldst commune with thy own heart, and search it, bid all other things stand aloof off, thou and conscience will consider together, thou and conscience will examine together; if this were done, thy sins should not lodge a night longer with thee.

Seventhly, A prephane jollity, and a carnal merriment, this also weakens the voice of natural Conscience; some men are as afraid of any serious sober thoughts about God, and the day of judgment, as children are of the dark. This was their disposition, who said, Let us eat and drink, for tomorrow we shall die. Oh profaneness, rather let us repent and mourn, and forsake our sins, for tomorrow we shall die; but these swinish Epicures, they made the clean contrary use, We have but a short time to live, we may not hold out till tomorrow, therefore let us be merry while we may, when we are gone, all is gone; we will take our pleasures while we may have them. This jolly profaneness, puts out all the eyes of Conscience; now all his care and thought is, but how he may be merry, how he may be glutting and satisfying his lusts; as for the day of judgment, or those sad Sermons which his conscience may preach to him, he desireth to hear no more of them, he will make much of one while he may. But Oh! what is this making much? Its making up much wrath, much misery, and much horror for thyself: That which thou saidst is making mirth, is indeed making nothing for thee, its the eternal perdition of thy soul and body.

Eighthly, Neglect to stir up and quicken these natural Dictates, by all those special and supernatural helps which God hath appointed; not that these can ever be polished or made grace, for that is a new creation, as you heard, and comes into the soul wholly from above; but diligence and attendance upon the means, would make these more tender and vigorous within us: This may be amplified by the parallel of supernatural light; for if when God hath graciously engraven this heart in his people, so that the Law of God becometh a delight unto them; yet even this work of grace may seem to be quite overwhelmed, so that there do not for the present appear any motions or breathings of God's spirit in them, no wonder if in natural men, all things lie so hushed and quiet, that nothing of this natural Law is declared. For an instance of the former defection, take David and others; Who could think that ever they should commit such bloody and hideous sins as they did? Where was their grace? Where were the fiery darts of God's spirit in their hearts inflaming them? Nothing but sin and the flesh appeareth in them, they are like a tree in winter, that discovers no sap or life; like a man in a dead Lethargy, that manifests no breath: Now then, if the supernatural work of grace in a godly man, may be so stupefied and over-whelmed, is it any wonder if these dictates of nature be silent? But as in the godly, these things are overtopped by their sluggishness, and careless walking; so in natural men, whatsoever dictate may be to good, it wholly dieth, as sparks of fire die, because there is nothing to blow on them, and inkindle them.

Lastly, Therefore may there be no declaring of this Law in men's hearts, because they do inordinately desire to live without any control or check: Now these natural principles, they are a School-master to keep men in awe; they are a judge to terrify and keep men in fear. And as the Malefactor would willingly kill the Judge, if it were in his power, that so the Judge may not condemn him; thus the corrupt lusts and affections of men, make them desirous to stifle conscience, that so conscience may not condemn or accuse them. There is nothing that a wicked man is so afraid of, as to be disquieted in his sins: Our tongues are ours (say those profane men) who shall control us? Therefore that they may not stand in awe, and so be kept from sin, as the Psalmist speaks, Psal. 4. 4. they labor to muzzle the mouth of conscience, that it bite not: A vain and foolish attempt indeed, for when God makes this roar and rage in a man, all the pleasures, sports and pastimes in the world, cannot allay the noise of it; but yet men will attempt these vain things: Fear of natural light, makes men hate it, and the hatred of it, makes men put it out if they can.

Use of Instruction, How inexcusable all men are, who live in the committing of gross sins, such as natural light forbids: Who can plead for thee? What canst thou say for thyself? Its no excuse to say, I am no scholar, I am not Book-learned: Alas! thou art new born with these principles, that To do unjustly, to live intemperately, are not lawful to be done: Think not to say, I cannot read, I am not able to peruse the Bible, for if there were no Bible, no Ministry, these sins are condemned by a Judge in thy own breast. You would think it impossible that even among Heathens any such impiety should be found, but among Christians to have it, who would not cry out, Be astonished O Heavens, and blush O Sun, that in the Church of God men should lie, forswear, be unclean, and walk in the bidden ways of dishonesty. These go against natural and supernatural light, against the Bible the Book of God, and against their conscience that Vice-Roy God hath placed in their hearts: Think then how speechless thou wilt presently be stricken, when God shall inquire about these things.

SERMON. LVI.

WE have instanced in many grounds, which may justly be thought to blu • , if not quite race out, that Law of Nature in us. The next thing to be undertaken is, to show wherein men do demonstrate these dictates of Conscience, and how far they have been prevalent upon them to that which is good: And the discovery of these things, is an excellent way to raise blushing in the faces of many Christians, and to provoke them to jealousy, when they see that done in Athens or Ethnical Rome, which is scarce done in Jerusalem; especially those who are the people of God, and pretend to an higher and supernatural light, must diligently beware, lest they be outstripped in those moral honest things, which the very light of nature teacheth some men. To the work therefore in hand; And

First, This Law of God in men's hearts, is demonstrated by these excellent Tractates and discourses, which many by the help of natural light only have written; wherein although they are as blind as Bats and Owls, in the Sun-shine of the Gospel, in respect of any true gracious thing, yet they do wonderfully approve that which is good and righteous in the general, condemning and dissuading from that which is evil. Thus the Moral discourses of Seneca, Plutarch, Plato, and some of the Stoics, speak very high things about that which is virtuous, and that which is vicious; insomuch that many men's Divinity in their Sermons, or Contemplations and Devotions, have been nothing but the choice flowers pulled out of their garden. This (I confess) is justly to be blamed, and severely reproved: for Scripture matter, either in things of faith, or things to be done, doth as much excel all those Notions, either in majesty or purity, as the Sun doth an Ignis Fatuus, or any Ignited Meteore: But I know not how it falls out, whether of the witty invention in them, or eloquent expressions, those Heathen Authors have delighted some, more then David's Psalms, or Paul's Epistles; especially many of the Jesuits in their Religious Tractates, stuff their discourses with Seneca 's Contemplations, or Moral Inventions. Now although it be true, that it were a great error to take John the Baptist, though a great Prophet, for Christ, much more a Seneca or a Plato (though styled Divine) for a Christ; yet if we speak of the sphere of nature, how far she hath been able to accuse vice, and plead for virtue, herein they have been wonderful; take Tullius Book De Ossiciis: If men and their public conversation, did keep to that fidelity in words, righteousness in deeds, and love to the public against all particular profit, it would make the lives of men very admirable, though not godly: And it is a great honor to those Books of the Heathens, that the Apostle himself doth sometimes allege verses out of such Authors, and that for morality also; witness that sentence, Evil words corrupt good manners; which is sanctified (saith Tertullian) or made Ecclesiastical, as Jerome, by Paul, it being a verse of the Comedian Menander; and it is true by experience, that evil words and discourses, such as some Corinthians had, which did privately, by some reasonings fetched from Philosophy, endeavor to weaken the Christian faith about the Resurrection, do quickly infect men's lives: and as the Apostles, so ministers may sometimes upon fit occasions, use sentences out of those Authors, so that they do it not too frequently, or with affectation, or thereby disparaging the powerful simplicity and divine Plainness of the Scripture. The many Books therefore and Discourses, which men by the help of natural Conscience have made, to the ordering of men's lives in a virtuous way, are a sure demonstration of this Law written in their hearts.

Secondly, The wise, just and righteous Laws which many of their Law-givers have made, when they settled a Political Government, do plainly declare also this work of God in them. Its true, that such Law-givers, besides their inplanted reason, had also acquired much experimental prudence, and haply some of them at least, had by hear-say, the Divine Polity and Government which Moses appointed the people of Israel: But with these, they had also those sparkling notions, of differencing justice from injustice, good from evil, else they could never have made such wholesome Laws; especially the Laws and Manners of the Lacedemonians, are much commended for Sobriety, Moderation, and Abstinence from all intemperate and luxurious courses; insomuch that Erasm • s saith, Diceres Germane Christianos, si pro Lycurgo Christum nacti fuissent legum latorem, one would have thought them true Christians, if they had had Christ a Law-giver for their Lycurgus, though herein Erasmus, as in other places, is too bold: Howsoever, this comes wholly from that Divine impression men have left in their consciences, whereby they punish sin and exorbitancies, but reward virtuous employments. It is true, in some things their wisest Law-givers have established notorious wickedness, but that doth not hinder the acknowledgement of their many other good Laws. If then Heathens have such thoughts about wicked actions, that they deem them worthy to be punished with all disgrace, contempt and reproach, yea some of them with death itself, and that in the most cruel manner. This doth evidently declare, that they had inbred principles about good and evil; and upon this ground it is, that the Apostle speaking of Magistrates, even Paganish, saith, They are the Ministers of God, to thee for good, Rom. 13. That they are a terror to the evil, and not to the good; if thou doest well, be not afraid, but if thou doest ill, fear, because he doth not bear the sword in vain: So that this is a manifest conviction of the Conscience of every wicked man. If thou art a profane, unjust, intemperate man, why art thou afraid the Magistrate should see? Thou fearest his eyes, Is it not because of an implanted principle, That good is to be encouraged, and evil to be avoided? and the very fear of the Magistrates sword, keeps a world of people from that actual wickedness, which otherwise they would be plunged into: So that if you look over all the Societies of men in the world, that have a Government, wherein some command, and some obey, you will conclude, All this proclaimeth to the world, men have thoughts there is a God, and that wicked actions deserve just punishments.

3. This Law is declared by an acknowledgement of a God, and the solemn worshipping of him. Their Polytheism or multitude of gods, though it discovereth horrible blindness and ignorance upon them, yet withal it argueth, a sense of Deity. The Romans had a 〈 in non-Latin alphabet 〉 , a Temple for all gods, thinking themselves herein Religious, that they did not refuse the Religion of any nation: Their Temples, their Altars, their Sacrifices, their Reverence to their Priests, the excessive charge and cost they were at in keeping up their Religious Worship, though they bespake miserable madness and confusion upon their spirits; yet they also demonstrate innate apprehensions about a God, and that Divine homage we owe to him. And as for some, who were called Atheists, its thought therefore they had that brand on them, not that they were against a God, but because they derided the multitude, and the superstitious observations of the gods then worshipped. Its plain, Seneca thought the Romans guilty of much ridiculousness in their Divine Worship, and wrote a Book about it, as Austin saith, which is lost; and although he thus was convinced of their vanity, yet he diligently performed that external Worship, Tanquam legibus jussam, non Diis gratam; As a thing commanded by the Laws and Customs of men, not at all acceptable to the gods. As they were frequent thus in Adoration, so they performed it after a grave and solemn manner; witness that cry of the Priests, Hoc age, mind this only: and certainly the reverence, attention and diligence of Heathens to their Idols, will condemn the sluggishness, dullness and drowsy irreverence, which Christians show to the true God, in their Worship of him.

4. They declare this Law written in them, by the work of conscience terrifying them upon any evil actions: What fear and horror hath been upon heathens consciences, though they have had no Scripture to accuse them! Histories declare, upon unjust, unclean and injurious acts, they have not been able to rest or sleep, and eat: Why is all this? but because of their judge within; which hath made even Heathens, so much admire a good conscience, and set out the misery of an evil one. Alas, we would think such things should be spoken of only among Christians, and where the word that is preached, is the discerner and discoverer of the thoughts and actions of all men; but even among them that never saw this Sun, there are divers sayings, commending and admiring the blessedness of living so, as not being conscious to ourselves of any gross sinful ways: Nil conscire sibi, &c. To be conscious unto a man's self of no evil, or unjust action, is that only thing which may make a man happy: Hic murus aheneus esto; that is a brazen wall to beat back all darts; As the sweet nurse in old age, as Pindar calls it. Oh that Christians should do so many things, that raise up conscience like a Lyon and Bear, to roar within them; when even Heathens have been afraid to make their conscience their enemy and adversary. If the fire hath so quickly burned the green tree, how will the dry tree endure? Oh think not these phrases of Conscience, and trouble for sin, unquietness and terror in a man's breast, to be fictions and vain scare-Crows: No, men have had them, that have lived only in a wilderness, that had no other Book to read then that of the Creature; they have feared a terrible just God, ready to be revenged on them whithersoever they went: And doest thou lie, and steal, and commit whoredom, and thinkest not that God beholdeth thee, with a sparkling eye, full of vengeance?

Lastly, They declare this Law written, in that they have improved these natural sparks, and have attained to admirable commendations, for many things done by them: They did not all of them detain the truth in unrighteousness, but did admit of all the Culture and Tillage they could meet with, to perfect those virtuous principles as they thought of. Hence some of them have thrown away all the wealth they had, that they might the better attend to Philosophy; yea, Socrates would never dispute about the Heavens or Stars, or other Sceptical matter, but wholly manners, how to rectify them, and to make young men leave: their vices; especially we might give you instances of their great improvements in these things:

First, Their hearty love to the public, preferring it above all particular respects and advantages. Tully would not have immortality itself, to hurt the Commonwealth: Another said, he had rather be poor, so as the Commonwealth were rich, then he rich, and that thereby made more poor. They conclude, Justice and Righteousness, were the only walls and defense of a Kingdom. Some of them, devoted themselves to present death, as the Decii and Curtii, to prevent judgments to the public. Oh what a shame may many Heathens, upon record in History, be to those who style themselves Christians!

Secondly, In Fidelity and Righteousness, both of words and promises, and all their contracts. Romana fides was a proverb, because they faithfully would do what they had promised; their words were as good as oaths. One prisoner, a captive, had given his word, that if he might go to dispatch his business, and get some way or other to redeem himself, he would faithfully return again, in case he could not; and not being able to effect it, he returneth again to his enemies, though he knew he was to be put to all cruelty. Aristides was called the just, because of his righteousness and faithfulness in all his dealings. But of how many may we say, even that are called Christians, instead of Such an one the just, such an one the false and unrighteous man.

Thirdly, In all moderation and sobriety, abstaining from those things that were fit objects for their lusts. Alexander kept himself from Darius his Virgins, when he had conquered him by War: They were temperate in their dyets, avoiding occasions of gluttony and drunkenness. The Lacedemonians would have their children see a drunken man, that beholding his madness and beastliness, they might take heed of it: And as for the passions of anger and malice, how lowly in refraining of them, patiently bearing all contumelies and reproaches! I would, said an Heathen, to one who reviled on him, that this man could rule his tongue, as well as I can my ears. I would beat and punish thee, said another to his servant, but that I am angry. Thus we might go even into the wilderness, and gather many sweet flowers there: We might tell you of wise and sage Apophthegmes, of virtuous and noble actions, and all this while they had no hopes of an Heaven, or Eternal Glory to encourage them. Many of them, after their noble Achievements for the public, returned home again without any wealth or advance, but only glory; yea, and one or two of them contemned that also: But though they have done thus worthily, yet you must take heed of two errors, magnifying these their actions too high.

First, Some have thought, and that both of the ancients and latter sort of Writers, that many of these Heathens have been saved; that men who in their generation did thus wonderfully, could not be damned. Though these Teachers are divided among themselves; some say, the Law of Nature saved them, as Christ doth Christians, so that they say, they were saved without Christ: Others say, Christ was immediately and extraordinarily revealed to them: but neither of these opinions have any ground in Scripture, which attributes no salvation but unto Christ, and the calling upon his name, which they did not.

Secondly, The other Error is, that natural men by improving their naturals, are thereby disposed and prepared for supernaturals; that a man by well using of this natural light, God will give him supernatural light: But God hath made no such promise in the Scripture, and the falseness of it is declared in this. That we never read yet of any Heathen, who upon the good improvement of those natural abilities, had grace vouchsafed to him. I shall in the next place come to the Use of this point; And

First, Have Heathens without the Scripture, without the knowledge of Christ and his Word, done many things righteously and soberly? Then what shame and reproach is it to Christians, if any among them be found unjust, ungodly, and living in all intemperance? Yet is not the greater number of those that profess the Christian Religion, infected with some erroneous and gross vices or other, which the Gentiles have abhorred? As Christ said of the Centurion a stranger, He had not seen such faith in Israel; and truly, we may say, That there is not to be seen such faithfulness in men's words, such temperance in their lives, no not among many Christians, as have been among many Gentiles. Who can plead for such who deal unjustly, speak falsely, over-reach in their contracts? when men without the true knowledge of a true God, have been afraid to do it. You could not among all the Lacedaemonians have seen one drunken man, unless it was their slaves, their Helotae, as they called them; and now it is hard to find a sober, temperate man among many Protestants. Some of the Heathens have been so Religious about an oath, and fearful about swearing, that they never would use it upon any human or earthly business; yet he is accounted a man now not of any spirit or gallantry, that doth not imbroider his Language with several Oaths. Basil the Ancient, objected to Christians in his time, that accustomed themselves to swearing, the example of one Clinias a Pythagorean, who having a great fine laid upon him, to pay a great sum of money, the which he might have escaped by taking an oath, yet he would not swear, but rather pay that money: Certainly, if God doth sometime send his own people to the very irrational creatures to learn, to the Ox and Ant, no wonder, if they may sometimes be taught by those who have not such means of holiness as they have. Civility and Moral honesty, these are to be found among the Pagans, and sometimes we cannot find it among Christians; especially the Heathens have condemned a man of a false heart, that will speak one thing with his mouth, and intend another thing: 〈 in non-Latin alphabet 〉 , &c. I hate him even to hell, that saith one thing with his mouth, and thinketh another thing in his heart, saith he in Homer: They loved a candid and sincere spirit, as he that wished there was a glass in his breast, that all the world might see what was in his heart: But O the hypocrisy, double tongue, double heart that many baptized persons have. Why do not such leave Christ's Sheepfold, and go rather into the Dens and Holes of subtle Foxes? And so for intemperate, dissolute men, Why do not they forsake Christ's Fold, and go to the Sty of Swine, wallowing there in all mire and filth? Now consider how many horrid and grievous accusations the committing of such sins is subject unto:

First, There is less excuse and plea to be made for thee: Haply at the day of Judgment, Heathens will plead, Why? they did not believe in Christ; Why? they did not receive the Gospel, that it never sounded in their ears, there was no preaching to them; or if so, the matter was supernatural, such as flesh and blood could not close with, there was no proportion between that glorious object and the faculty: But what can you say? who have and do live in such sins, which the very children of Pagans would condemn: Can you say, Lord we did not know that to speak falsely, do unjustly, live intemperately, were sins? We had none to tell us, that these were unlawful ways? No such thing can be pleaded by you; O therefore be at last awakened from this security; remember you are men, and not beasts; remember God hath placed a conscience, to be a Judge in you: Oh do not such things! thus all without thee, and all within thee will condemn.

2. As there is less excuse, so they are a greater reproach and scandal to that glorious Gospel which we receive: What? shall not the Gospel of Christ, and the word of God teach us more holiness, then the Turks Alcoran? Shall not the ten Commandments of God, oblige us to more purity, then the twelve Tables of the Romans: O what a sad dishonor is this to the truth and knowledge of God, that among his people, shall be found doers of those things, which natural light would abhor. Such are indeed spots and blemishes in our Congregations; such are foul and deformed Monsters: Let everyone that nameth Christ, depart from iniquity. What do such weeds among his flowers? such wolfs among his sheep? If thou wilt be drunk, be so in the night among Pagans, not in the day among Christians. The Church of God is not a fit place to vent such unnatural impieties in; With what zeal and holy violence should we persuade these things in your hearts? As long as there are any profane men, any unjust men, any gross impieties committed by you, which nature would forbid, we shall not cease to call on heaven and earth to be witnesses against you; nay, every stone in the wall, and the timber in your houses, shall speak against you: Why do such unclean Lepers come near where any holy duty or ordinances are to be performed? As they call an Ague, Ludibrium medicorum, the reproach of Physicians, because they know not how to cure it; So let not that obstinate senseless disposition in gross sins, be anymore Ludibrium Theologorum, that with all our vehement exhortations we cannot heal thee of.

3. Sins committed against natural conscience, make the more noise and terror in a man's conscience, we do the more difficulty obtain a pardon of them; you see in Cain, upon his murder; in Judas, upon betraying innocent blood; and in David, Deliver me from blood-guiltiness, O God, Psal. 51. These are deep and sore wounds, which will molest a long season, and when healed, will yet leave a scar. O think not that merry pastimes, and jolly company will eat out this dart, when once mortally and deadly shot in thy heart: sins against supernatural light, such as unbelief, diffidence in the promise, make not such an horrid noise and tumult in thy soul, as these do: None can still the roaring of these waves but God alone.

4. There is more ingratitude and rebellion in thee who doest thus, because God hath vouchsafed greater light, given greater help and support against these sins, then the Nations of the world receive, insomuch that thy condemnation will be far greater, then of those who were brought up in Natures School only.

Have Pagans and Heathens done admirable things? then what glorious and commendable things should Christians do, let not them outreach us: As the Apostle reckons up a catalogue of worthy Saints, who by faith wrought great and holy things, Heb. 11. so we may put in a scroul of the names of many Heathens, who without faith, and without the knowledge of God, have done admirable exploits within the sphere of Nature: Be thou exhorted to wash out those black spots in thy life; Consider that of the Apostle, Phil. 4. 8. Whatsoever things are pure, holy, righteous, of good report: If there be any virtue, any praise, think of these things. We are not now pressing you to be like Angels in heaven, doing God's will, but that you would not be outstripped by Gentiles, which know not God's will. If any man among you be found profane, unjust, intemperate, let him cry out, I am unclean, I am unclean, what have I to do, to take God's word in my mouth, and hate to be reformed?

SERMON LVII.

THis Text (as you heard) was fruitful in bringing forth twins, two practical observations. The first, That God hath implanted in men's hearts naturally some principles about a God, and the approbation of what is good, and also the rejection of what is evil., hath at large been handled. We come to the second, which is, That all the worth and excellency which men by these natural principles, though improved to the utmost, can attain unto, is not grace. The Scripture requiring Regeneration, and a new Creation, doth still intend a further, excellency than natural honesty, or natural devotion can carry us unto; for as we told you, though men are here said by nature to have God's Law written in their hearts; yet that is far different from that gracious promise in Jeremiah, where God is said to write his Law, and put his fear into their hearts, Jer. 31. For that is a writing of the Law, after the natural stoniness is taken away, and a tender fleshly pliable heart given unto them; so that should God write no more graciously in us, than what is at first naturally engraven in us, it would argue no more that we had grace, than that the Devils and damned in hell have grace; for you must know these Dictates about God, and a Conscience about evil, is so inseparably engraven in our hearts, that it is not taken out, no not from the damned in hell; but the great cause of all their torment and misery is, because that work of conscience is so quick and sensible in them, that being the gnawing worm which never dieth: so then howsoever the last day, you heard the Heathens described in their glory, and many admirable things done by them; yet now you shall hear their glory stained, their Sun in an Eclipse, many dead flies that do wholly mar their Box of ointments. Indeed as Austin observeth, A man that reads what excellent things they have done, cannot but have a kind of pity of them, and a secret desire that they might be saved, which (no question) were the grounds that made some positively assert their salvation; but in matters of Religion, not human pity or affections, but divine Authority must be the star to guide us, and where we are unable to find out the justice, or mercy of God, there yet to adore them, it being as impossible for us to comprehend the wise and deep things of God, as a worm to understand the councils, and wise purposes of men: Come we therefore to prove and illustrate our Doctrine, viz.

That whatsoever goodness, devotion or honesty, a man by natural principles obtaineth, it is not Grace.

The work of godliness in a man, is of an higher sphere, and there is as great a difference between them, as between true Pearls and counterfeit. Only I must remove one Objection, before I proceed to the point: for you may readily demand, What is all this Doctrine to us? What doth it concern us, to hear that Heathens may, or have done such righteous things? Are we Pagans, and Gentiles? We are Baptized, and have given up our names to Christ, and therefore doubt not, but that our condition is far better than theirs: we believe in Christ, we • est on him for salvation, we receive the Sacraments. Therefore this discourse about natural light, and natural power, seemeth altogether impertinent to us; the least dwarf in Christianity being higher than the tallest Giant in Heathenism: What do you tell us of nature, who live under grace?

To answer this, First, it may be charitably and justly asserted, that there are many who have the titles of Christians, that yet in knowledge and lives differ nothing at all from Heathens. They know no more than a very Pagan doth, and their lives are far worse than many Gentiles. There are men among us that seldom or never frequent Church-Assemblies, that if they be questioned about God, or Christ, or the Holy Ghost, can give no better account, than if they had lived among the Indians, only they have heard of a Christ; but what he is, and to what purpose appointed by God, they know not the least iota or tittle of it: Its not any knowledge or faith they have about the Christian Religion, rather than any other in the World, but only the Kingdom wherein they live, and the Authority under which they are, enjoineth such things to be received, with the example of other their neighbors, especially the imitation of their parents, and this is all that moveth them to the owning of Christ. Certainly, the faithful Ministers of God, may, or ought to say, Rivers of water run down our eyes, because many understand not the very foundation and first principles of Religion. They are but mock-Christians, they have a name and a badge of Christianity upon them, but their ignorance and sottishness is so great, that it would make a man to be amazed at it. Do not therefore say, What is this to us? Oh it is too much to too many, who have scarce learned, whether there be a Christ, or an holy Ghost, or no.

Secondly, This Discourse is pertinent, because though there may be many amongst us, who have the knowledge of Christ, and understand the true Religion; yet they have not powerful efficacy, or operation upon their hearts or lives. The Word of God doth not direct, correct, or mold their lives, they attend not to that, but what good they do, or evil they avoid, is wholly from those Relics and remnants which God hath left in them. This is a chief point in Christianity, to consider, whether it be a natural principle only that carrieth thee to what is good, or a supernatural; whether it be the Law written in us by God the Author of nature, or the Law written in us by God the Author of grace. The Apostle speaketh of the acknowledgement of the truth after Godliness, Titus 1. 1. the knowing of truths as they are in Christ Jesus, Ephesians 4 and Colossians 1. 6. The knowing of the grace of God in truth. All which is, when men living under the Gospel, are by the power of it so changed and altered, that whatever good they do, or evil they avoid, they are in all enabled by a supernatural strength vouchsafed unto them. Now it's too apparent, that most men's Religion, Affections, Conversations, are wholly built upon a natural Devotion, and a natural righteousness: they would have been such devout men and so just men, if they had never heard of Christ; if they lived among the Heathens they would have been no better or worse. I entreat you therefore to consider what divine impressions the Christian Religion hath made upon you. Art thou anymore in all the duties thou dost, than what thy mother-Piety, (as we say mother-wit) or thy mother-Righteousness enableth thee to. Thou worshippest God and Christ with the same human affections and devotions as the Romans their Jupiter, or the Ephesians their Diana, only thou hast the true object of worship, and they have not. When our Savior preached, that he was the true bread which came down from heaven, presently some hearers cried out, Lord give us evermore of this bread, John 6. 34. Here were human affections, and a natural devotion; they did not understand, or graciously discern, what this bread of life was. It may be justly feared, that the Gospel or Word of God hath little power over men's lives, only an human, or natural piety leads on men to do what they do; For if they were sanctified and molded by the word, then that would carry them to all God's commandments, they would have a respect to every duty; besides they would in a spiritual and heavenly manner be affected, and in a constant persevering manner: Whereas natural Piety is seen only in some straits and extraordinary difficulties; as the Heathens, who carried Jonas in their Ship, sought all to their gods, when they were in extreme danger by a violent tempest. Therefore neither Sun or Water is so necessary (as they say) as this truth is; for this will only teach thee the true Characteristical difference between that which is human and divine in thee. This will discover Sibboleth or Shibboleth.

Thirdly, We have just cause to preach of this even to Christians, because they are out-stripped in many things by the heathens. They observed their Idols and false God's with more fear and care, than thou dost the true. What a wonderful speech was that of Antoninus Pius, and Eugenius, who being very clement, and excessive in forgiving those enemies that made war against him, and being admonished that this clemency of his would undo him, and embolden adversaries the more against him, we read this Answer, Nos non sic colimus Deos, &c. We do not so serve or worship the gods, that our enemies should overcome us. Alas, what Christians may truly say so? How many times have the Barbarians, the savage and fierce nations of the world overcome the Church, and destroyed Christians, because they have served God loosely and negligently, Vitis nostris barbari fiunt fortes: Our wickedness and sins made the adversaries strong; so that here is great cause to hear these things with attention, knowing we have too much Heathenism in us, we have little of the Gospel mould in us.

These things laid down, we come to demonstate that no natural excellency deserves to be called grace; and for the more orderly proceeding; as the Apostle divideth the whole work of a man in reference to salvation, into these three parts, Tit. 2. To live righteously, in respect of others; soberly. in regard of ourselves; and Godly, in respect of God, I shall first detect the insufficiency of Natural piety, then Natural Honesty, and lastly, Natural Sobriety and temperance: wherein we shall wholly reject that position of some, making a three-fold Piety, Judaica, of the Jews, Ethnica, of the Heathens, and Christiana, of the Christians; for as Extra Ecclesiam non est salus; so it must needs follow, non est Pietas, without faith, it being impossible to please God, Hebr. 11. For their Piety and Devotion to God.

First, How far soever it may carry a man, yet it is accompanied with great blindness, ignorance, and confusion of mind; that whatsoever reverence, or affections they have towards God, yet such a darkness is upon a man, that he can do nothing acceptably. The Apostle Paul doth notably confirm this, by that Discourse he had, when at Athens, Acts 17. 22. &c. I found an Altar with this Inscription, To the unknown God: whom therefore ye ignorantly worship, him I declare unto you. They did ignorantly worship God, even those Athenians, that were renowned for learning, and intellectual abilities; and verse 27. That they should seek after the Lord, if haply they might feel after him, and find him. Its a full expression, to show that all men naturally are like the Egyptians in a thick darkness, that are forced to grope and feel with their hands, not knowing what to do: and thus it is with every man, though a Christian, if he order not his steps according to the supernatural light of the Word; he doth but grope, and is in great confusion about God, and Christ; not only upon the Heathens Altars, but upon some Christians solemn worship may be this Inscription, To the unknown God. Thou prayest to an unknown Christ; it is an unknown Holy Ghost unto thee: Regeneration is an unknown privilege; faith is an unknown Grace; so that this natural light about a God, is so confused, so darkened, that thereby he cannot any ways expedite himself, or direct his ways to please God.

Secondly, This natural piety and devotion, is exceedingly stained and beblurred by carnal and vain imaginations, whereby they have been guilty of horrible and gross Idolatry; so that their Piety hath been the greatest abomination, and that commonly wherein men naturally judge themselves most holy and religious in serving of God, there they have most dishonored him. Thus the Apostle, Rom. 1. showeth of the wise Grecians, that they became vain in their imaginations turning the glory of the incorruptible and immortal God into an image of an Ox that eateth hay. The Egyptians, that were most famous for knowledge and learning, were the most abominable in their religious worships; so that all the Idol worship in the world came from that confused darkness in men's thoughts about a God. And the same corrupted principle in Popery, yea, and in common Christians, is still most vigorous to have images and some corporal resemblances of him we do worship. Thus we judge of God like a man, like ourselves, and therefore attribute that to him, which we see is pleasing to our fancies. Therefore know thou, that all that desire which is in thee after a carnal and sensible worship of God by images and such representations, is but Heathenism in thee: Such kind of worship was brought in at first from the custom of the Heathens; and the best pretence the introducers had for it, was, that thereby they might win the Gentiles the more easily to them. Oh then think not, this Sermon belongs to those who live in the remote places of the world, who worship the Sun and Moon and Stars. No, it is very proper for many among us still, who delight in, and love all outward pompous and sensible Ceremonies, whereby the Heathens were wont to worship their gods.

Thirdly, This light and devotion men had in them by nature, was so far from being gracious, that none were so bitter and malicious against the pure and spiritual Worshippers of God and Christ, as they were. Thus there are certain devout Jews, so called, yet they stirred up persecution against Paul, Acts 13. 50. 17. 17. They were exceedingly affectionate and devout in their traditional worship they had of God; and so none greater enemies to spiritual worship than they: So true is that of the Apostle; The wisdom of the flesh is enmity to God; and it is not, nor can be subject to him, Rom. 8. 7. No greater adversary in the world to the pure worship of God, than a man's natural reason, and carnal apprehensions, destitute of Scripture-directions; all the false & superstitious worship which ever came into the Church (and she was scarce ever free) did flow from this Fountain, a carnal and human judgment, what was fit and orderly, what was pleasing to God, and what was displeasing. Austin observed this long ago; and certainly, the simplicity, and pure spiritual worship of God is very offensive and troublesome to carnal apprehensions. When therefore thou art to judge, what is the best worship pleasing to God, and wherein he doth most delight, do not consult with thy own Methinks, or what Custom and Education hath engaged thee too, but to what the Scripture informs therein. The manner of God's worship in public we see, hath become the matter of sad contentions for a long while. The Protestants calling that Reformation which the Papists abhorred, as deformation. Now certainly, if men would, as Constantine did in the Council of Nice, cause the Bible to be the judge of the Controversies, and not to go beyond, or on this side that direction, laying aside all carnal prejudices and suggestions, &c. the spiritual worship of God would be readily embraced. Austin admired Socrates his Speech, that God must be worshipped only that way, which he hath appointed. Oh therefore labor to subdue that remnant of Heathenism in thee, which is to adore God and worship him by carnal imaginations, light of reason, and not supernatural Revelation of God's will: for still we see how bitter natural devotion is to true piety: none so cruel and bloody as they who are carried out against the true worshippers of God: witness the Antichristian party, who like Wolves have accounted the Sheeps blood sweetest.

Fourthly, Although natural light hath attributed unto God, a Government in this world, punishing the wicked, and absolving the righteous, yet they have done this with many doubtings, and much weakness, often speaking of Fortune and Chance, which they thought moderated everything in the world. That God hath a revengeful eye upon sinners, see how the Barbarians did acknowledge, Acts 28. For when Paul had a Viper fastened on his hand, they concluded after this manner, No doubt this man is a murderer, whom though he hath escaped the Sea, yet vengeance suffers not to live. And so Jonas Mariners, when they were in extreme danger of Shipwrack, they thought it was, because some heinous Offender was among them, with whom God was angry. Thus it was implanted in them, that there was a God who did behold and take notice of wicked men, and would accordingly bring them to judgment. Though they were thus at sometimes, yet at other times they spake much of a goddess Fortune, to whom they gave the reins of the government of the World; and therefore the Emperors had a golden Ball, which was Fortune, that was kept successively, as if the keeping of that would preserve their Empire: and they sacrificed to Fortunae Viscosae, Fortune Bird-limed, that she might not leave them, but make them always prosperous. Now this corrupt opinion, that Chance ordered all things, could not but strike out all true fear of God, and obedience to him.

Lastly, Their Religion was nothing but Superstition, their 〈 in non-Latin alphabet 〉 was 〈 in non-Latin alphabet 〉 , a sinful and wicked fear, after a slavish manner about God. God would be worshipped as a Father, in a Filiall fear, John 4. not like a Tyrant, after a slavish manner: As some Heathens sacrificed to the Devils, Ut ne noceant, That they should not hurt them. The Prophet Jeremiah, Chap. 10. excellently describeth this superstition, Learn not the way of the Heathen, nor be dismayed at the Signs of Heaven, for the customs of the people are vain. We have many Heathenish fears still among us, as the meeting of an Hare, the falling of Salt, &c. all which were customs among Pagans, yet among ignorant people retained with a superstitious fear.

The second thing is their natural honesty and righteousness, which was indeed the chiefest flower in their Garden, wherein they seemed in their greatest glory. Siverus the Emperor did most admire that rule, which he said he learned from Christians, That which thou wouldest not have done to thyself, do not to another. An excellent particular rule in all commerce between man and man: And although many of them did walk up to this rule, yet this natural righteousness was not grace, because the end of all their actions was not the glory of God, and the salvation of their souls, but either vain-glory, or at best only the public good, or comfort and ease in their Consciences, which unjust acts would disquiet: and therefore as the light of the Moon and the Stars is not able to dispel the night, but the light of the Sun only; so neither is the power of nature able to rectify that crookedness and perverseness which is in all our ways; its the proper work of Grace only to do that: And the like we may say of all their actions of frugality, temperance, and sobriety; these all, like their acts of righteousness, had but human ends, the aim they shot at, was far lower than heaven; and therefore were not grace, because that doth lift us up to God, aiming at, and beholding his Glory in all that we do. But because the next thing I shall speak of, is, their moral virtues, a step higher than those natural Dictates remaining in us, and am there to show their insufficiency, I shall desist, and come to the Use, which is of Examination.

Is it so, that Heathens have done thus gloriously, though their glory be much stained? then try, whether we be not out-stripped by them, or no: Do not they serve their false gods more than we the true? Because we are Christians, is therefore all Paganism banished from us? No, for there are these Heathenish things among us; First, profane and stupid ignorance: How many people worship they know not what, believe they know not what? having minds as blind about any Religious things, as Bats and Owls: Who can bewail this darkness enough.

Secondly, If thou livest in profaneness, in unjust and unrighteous ways, here thou art worse then an Heathen, they will rise up and condemn thee; neither will the privilege of Baptism or the title of Christianity be a protection to thee, from that wrath which is due to thy enormous ways.

Thirdly, Our Savior speaks of some Heathens, that if the Gospel were preached to them, they would be more affected, and testify better signs of their love of it, and reverence to it, then those who enjoy the means of Grace: If the things had been done in Tyre and Sidon, saith our Savior, which were Heathenish places, they would have repented long ago in sackcloth and ashes, Mat. 11. 10. O it is a dreadful and terrible thing to consider, that even Pagans and Gentiles would manifest better affections, and more real respects to the word preached, then many of those do, who yet have the clear day of the Gospel! O that God should deny it to them, and vouchsafe it to thee, who makest no better use of it.

SERMON LVIII.

I Shall at this time finish the matter I intended out of this Text, which was to show, That all the Moral excellency and worth, a man by nature can attain unto, deserveth not to be called Grace and Godliness. The only thing considerable, that remaineth to be discussed, is, Whether those Moral Virtues, the choicest Heathens are so exact in describing of, and pressing to, are Grace: For there is nothing seemeth to be so like godliness, as those Moral Virtues, Fortitude, Temperance, Justice, Liberality, &c. and seeing the Scripture commands the same things, that those Authors do so commend, it may justly be doubted, whether to have those Moral Virtues that do so excellently civilize a man, and orderly regulate all his actions, that the Church and Commonwealth where he liveth, receiveth much good by him, be not enough to Salvation. This is a point of great concernment, for who doth not think, if he attain to such a well-tempered life, that he is in the necessary way to salvation? For the better discovery of the truth in this point, consider these things:

First, That the Heathens were right in this, in commending Moral Philosophy above all other Arts, because the end of it was to make men civilly good, and 〈1 page duplicate〉 〈1 page duplicate〉 orderly to govern their actions: Therefore Seneca said well, The other Arts are called Liberal, because they are worth the study of a free and ingenuous man; but this is called Liberal, because it makes a man free, and sets him at liberty from his passions and vices. All the Sciences lie in Contemplation and Speculation, but this endeavoreth to bring a man to the enjoyment of some good, which is his end. The former were only invented Ut. Exercitia ingenii, not Remedia animi, but this to be a medicine and cure of the soul. Hence when they compared all the Arts together, sometimes they resembled them to a field; Natural Philosophy they made the plants and roots that grew therein; Logic the hedge that enclosed the field; but Moral Virtue was the fruit growing thereon: At other times they compared them to an Egg; the yolk or substance, was Moral Philosophy; the shell was Logic. Thus far they did well, that they thought it more excellent to reform a man's manners, to better his conversation, then to know the Motions of the Heavens, or to dispute subtly: Therefore they called it the music of the soul, as that which did tame and quiet men's unruly passions, and regulate their crooked lives; and herein they will certainly at the day of judgment condemn many Christians, who labor more for knowledge, and how to get skill and understanding in those matters which have applause in the world, then to live soberly and righteously.

Secondly, Howsoever Plato and other Heathens, have labored much in laying down Doctrines and Precepts to cure men's lives, yet Aristotle hath the more general approbation, for describing of Ethical Doctrine; Indeed Plato hath more Divine matter in his works, but Aristotle methodizeth it; therefore one said, That all things lay confused, till Aristotle came, who put them unto order. As the great Army of the M • des was confused and tumultuous, till Cyoxares their General regulated them. Yet the Fathers, they generally were most addicted to Plato, from whom also they sucked in some corrupt opinions, which their Christianity did not quite wash away; and because of their former life and opinions, it is an usual thing with them to call the Christian Doctrine, and the Christian Religion, Philosophy: But afterwards Aristotle began to be admired, whom Averroes called the Rule and Example, which Nature had found out, to demonstrate the ultimate perfection of a man; yea, some Popish Writers have thought him a glorified Saint in Heaven: But whatsoever excellent Doctrine he might propound to make men civil, and externally virtuous, yet the Christian Religion doth reveal a far more excellent and noble way; and therefore if we take Solomon's Proverbs, which we may call Solomon's Ethics; how infinitely doth he transcend Aristotle, for though both may prescribe the same Moral duty, yet Solomon still carrieth us out to God, and sets up a sure light to direct our feet in a good and upright way.

Thirdly, That which we call Ethics, or moral Philosophy, is a doctrine informing us how to regulate our actions, according to honesty and righteousness, that so we might be happy: For although Heathens miserably erred, and were confounded, about what happiness was, and the chiefest good, yet they all concluded, there was such a thing, and that the way thereunto was only by virtuous actions: The nature of which they described to be in keeping of an excellent Mean, so that a man do not fail in excess or defect; and all this was to be done for virtues sake, out of love to it; as for example, they made Temperance a virtue, but when and how? even when a man had got an habit of this sobriety rooted in him; not excessive in any things of pleasure, nor yet defective in things convenient and necessary; and all this he doth not for applause sake, or to preserve his health, but out of a love to virtue: This therefore they press, that he who would be happy, he must be a virtuous man; and certainly, this may seem an high point, that they held none virtuous, but such who did virtuous actions, for virtues sake: This laid down, it will be very profitable to know whether this be not Grace: whether any men need to do anymore: would it not be well, if many amongst us were thus far moralized? The answer is negative, All such virtues, let men attain to never so much loveliness and comeliness in them, yet are not the Grace God requireth of those who would be saved: Their Temperance, their Meekness, their Justice, is far different from that Temperance, Meekness and Righteousness, which the spirit of God works in us; therefore there are some Divines that say, The Scripture never useth virtue in that sense, as the Philosophers do; neither (say they) is Grace ever called virtue: But I cannot say this latter is true, for the Scripture saith, A virtuous woman, Prov. 30. 10. that is, A gracious godly woman; and the Apostle speaking of the chain of Graces, saith, Add to faith, virtue; and to virtue knowledge, 1 Pet. 1. 5. It is true, to deliver such matter as this, as to love a good and honest action for honesties sake, seemeth to be very high, and we may justly question, whether ever any Heathen was so virtuous in that respect; they were only notions, delivered by men in Books, not realities practiced in men's lives; but grant all this were so, and we have many men amongst us, who are admirably moralized, prudence and reason hath wonderfully civilized them, that they abhor any gross sins, as that which is against the nature of a man, and makes him become brutish; but yet none of these are yet in a state of Grace. And consider well the grounds of this point, that at last thou mayest be provoked to true godliness:

First, This civilized Virtue falls short, because it hath not been built upon a sure, deep and humble foundation; which is, the acknowledgement of our natural corruption and the horrible stain that is now throughout the whole man: They were also ignorant of the sinfulness of those inward motions, and first suggestions to sin, which Paul doth so bemoan and bewail himself for, as a miserable captive. Now if a man build never so fair an Edifice, upon a slighty and weak foundation, when any storm ariseth, all will fall presently to the ground. All men indeed, have acknowledged virtue hard and difficult to flesh and blood, they placed it upon an high hill, to which it was hard climbing, but yet they did not make it impossible to flesh and blood. Some of the Heathens conceived, the seeds and foundations of virtue were in our nature, as sparks of fire are in a flint stone, which are stricken out, though with an hard blow; but man is said To be dead, not asleep in sin, Ephes. 2. and our Regeneration is called a Resurrection, not an awakening from evil ways. Grace is not sowed in an heart, as seed in the ground, which the earth brings forth by a natural power, and inbred strength; but as Sarah did conceive, wholly by the power of God: Thus doth the heart of a man bring forth the fruits of righteousness. Here then is the certain ground of men's mistakes, they lay not a sure foundation at first; they think not sin hath made such a deep and inward wound upon a man's soul, and therefore they seek not out for such a deep and inward cure: Oh know then! that although thy life be never so externally virtuous, yet if thou hast not begun with this principle of Debasement, all the work of grace is to begin a new in thee.

Secondly, This Moral Virtue is not Godliness, because they erred in the manner also of obtaining it: They looked upon virtue, as that which was acquired by their own industry and customary actions; they call them acquired habits, not infused: They thought by often actions of Temperance, Meekness and Righteousness, to get the habits of them; but in Christianity it is far otherwise, God first makes the tree good, then the fruit will be good: First he infuseth into our souls supernatural principles, enabling us to walk holily, and then we walk in his Commandments; this is called, The taking away of an heart of stone, and giving an heart of flesh, Ezek. 32. and Writing his Law in our hearts, Jer. 31. so that when we are righteous, temperate, in a Christian way, it is not because we often accustomed ourselves to such actions before, but because God first sanctified our natures thereunto; whereas all Moral Virtue is obtained by a studious and 〈1 page duplicate〉 〈1 page duplicate〉 diligent exercise of ourselves in such ways; therefore they called this Art or Doctrine, Ethics, from 〈 in non-Latin alphabet 〉 , Custom, because they did frequently use themselves to such manners; And how common is this amongst us? Have men been formerly given to such and such vicious and sinful courses? if they recover out of these, they do it by an human power, they stint themselves in such and such a manner: All this is well done, but still they must look higher, they must expect and beg for grace, to be infused in their hearts by God's spirit, not obtained by their own labors: Therefore men thus moralized, and no more, are never zealously affected with the Grace of God converting them; they never are admiring, as you see Paul is, sometimes to ravishment, of the riches of God's grace, and his unspeakable love to them: Nor have they such discovery of Grace in them, as to be often speaking of, and affected with the original of it.

Thirdly, This Moral Virtue is therefore insufficient, because it is not guided by a sure and standing rule, which is the word of God: For seeing that is true, which is affirmed by them, That virtue is in a golden Mediocrity, moderating against excess and defect; there must be some standard or immovable rule to go by, that we err neither on the right hand or the left. Now that which they prescribed, was only the dictate and resolution of a prudent man; Sicut vir prudens judicabit, As a prudent man shall judge: But alas? no man can be a rule to a virtue, but virtue must regulate him: This were to have the Sun follow the Clock, as they say; therefore these did only grope in the dark, not knowing how to order their steps; they were like ships in the sea, without any Pilot. But to that which is truly grace and godliness, the word of God is a sure rule; that only regulateth our actions, that informeth us how to moderate our passions, how to bound and limit our affections; as also, what motives and attractives should enlarge our desires to what is good: Therefore the Word of God is so often called a Light and a Lamp, Psal. 119. and the Apostle calls it the Rule, Gal. 6. 16. according to which we must direct and order our steps: That is not grace, which the thoughts of a wise man shall determine, but what Christ and the Word of God shall conclude; and indeed, hence arise all mistakes about Godliness, that the Scripture is not made the Judge of it. That which to our apprehensions, to our prudential thoughts, we think to be right and Religious, that presently we embrace, and go no further: But the nature of true godliness, is as much above thy thoughts, and beyond thy expectation, as any mystery of Faith. A man would as hardly believe, that Grace is such a supernatural mysterious work, as the Doctrine of the Trinity, or Christ's Incarnation is incredible to a Natural man: Look therefore to have true Grace, a far other thing, then thy Natural Prudence would conclude.

Fourthly, This Moral Virtue is not Grace, because suppose the utmost and highest which they attained in this way, viz. To love a virtuous action, for virtues sake, not for vain glory, or self-ends, but merely because virtue is lovely, and comely, and consonant to right reason: Yet because they staid in this, and did not refer all to God, placed their trust and happiness in this, and not in God; therefore these Virtues were indeed Vices. Hence the Apostle, 1 Corinth. 6. 1. calls all their Magistrates and Governors in their Public Courts, unjust: Do any of you go to Law before the unjust, and not before the Saints: Though they had a Civil Justice, and were a terror to the wicked; yet because this was not referred to God's glory, the Scripture calls them unjust. But you see, the godly who have true Grace in them, and the fruits of God's Spirit, yet rest not in this, look not to be justified or made happy hereby, but go out of them all to the favor of God through Christ: Thus Paul accounteth his Righteousness dung and dross, in comparison of the Righteousness by Faith, Philip. 3. 8. Paul, furnished with so many gracious abilities, yet as a mere Beggar, runs to God's Grace for covering, lest his nakedness appear: So that if our Graces, which yet are wrought in us by God's Spirit, may have no confidence put in them; much less may those Civil Virtues: And for this reason, Austin puts those glorious Virtues in the Catalogue of Vices. Those virtues, saith he, which a man seemeth to himself to have, by which he hath power and dominion over vices, unless they be referred to God, they are vices rather then virtues; for although of some they are then thought to be true and honest virtues, when they are referred to themselves, and not desired for anything else, yet even then they are swelling and proud, and therefore are not virtues but vices: For as that is not flesh, but above flesh, which makes flesh live, so that is not of a man, but above man, which makes man to live happily: thus Austin. So then this Civil virtue can make none godly, because it makes a man stay in himself, and rest in those apprehended perfections, not at all going out to God; whereas Grace in its proper effects, still makes us to eye God, and look out to him.

Fifthly, As a Consectary from the former, therefore this Moral Virtue is not godliness, because it is not a life of faith, which yet is the soul and heart of all godliness. The just shall live by faith, Romans 1. 17. Now this life of faith is not only in Justification, whereby we lay hold upon Christ for his Righteousness, that so Christ may be all in all; but also in Sanctification, whereby Christ dwelling in our hearts, we receive Power, Life and Motion from him, to walk in all godliness: Thus Romans 11. By faith we stand as branches in the Olive Tree, and receive of its fatness: The life of Grace in a godly man is not an entire independent and absolute life of itself, but a partial dependent one, such as the branch is of a tree; or a member of the body; or the childes life in the womb. As therefore when the root is withered, the branches must; or as sweet flowers, pulled off their root, presently lose their life and fragrancy; so doth a godly man, if he could be separated from Christ: But civil virtue is not a life of faith, depending upon another; its a life of works, wherein we are a kind of absolute Lord's, not fetching power from without us. Hence it is, that these moralists are never much in prayer, earnest in supplications; they please themselves with custom and formality, and lazy devotions, not feeling the constant need of Christ, and the daily supply which they should have from him; yea, they are wholly strangers to the life of faith, they know not what it means; they have no exercises or temptations in it: Therefore do not thou judge of thy good condition by thy Morality, by thy external Righteousness, but by thy faith; Dost thou know what it is to believe? to lie sucking at the breasts of God's promise daily? to be drawing out of the wells of Salvation continually? This is the great part of Grace.

Sixthly, This Moral life is not a gracious life, because here is nothing of Christ in it; who yet enableth only to what is godly, and makes that godliness acceptable: There is no other name to be saved by, but by Christ; and no other way, but by faith in that Name, Acts 4. 12. Therefore Christ calls himself The Way, the Truth and the Life, John 14. 6. The way, so that whatsoever glory and dignity any action may have, yet if it be not through him, its out of the way; and the faster a man runs, if it be out of the way, the greater loss it is. Then he is the Truth, all actions not done in his name, are but lies and vanities: Thy Religion is a lie, thy Righteonsness is a lie, if it be not done in and through him. And then he is the Life, let thy conversation be never so resplendent, so glorious, yet it is but a dead glory; there is no supernatural life of grace, but where Christ is. Now a Moral man, if a Christian, though he may in profession acknowledge Christ, yet he doth not live as one that daily receiveth influence from him: Christ is not really in his thoughts, in his duties, in his affections; he doth not pathetically and heartily, cry out, How vain are all these duties without Christ? How undone were I, if not for Christ?

Seventhly, This Moral Virtue is not a life of Grace, because it is many times a dreadful opposer, and a cursed enemy to it. Those Stoics, which were the chiefest of Heathens, and had the sublimest notions about virtue, That would not have a man love virtue, not for the sweetness and delight it brings, they thought that too base, and an unworthy respect, but only for virtues sake; yet how desperately did they set against Paul, Acts 17. 18. like loves its like; and therefore if Moral virtue were grace, it would love, respect and honor it wheresoever it finds it: Those only should be chief in our affections, who are in piety.

But you may say, What? is there no difference then to be made between a vicious man, and a civilized man; between these outwardvertuous actions, and gross profaneness?

Yes, very much; for First, God hath commanded the profane, gross man to be cast out of the Church Assemblies, till he be reformed: If one that is a brother, be a fornicator, drunkard, &c. not to eat with such an one; and cast out from among you that wicked person, 1 Cor. 5. such gross sinners are no more to be suffered in holy Assemblies, then Swine in your garden, then Toads in your dishes, then dead Flies in a box of ointment; but a Christian civilized, though not regenerated, hath no such censure to be inflicted upon him; and although this Morality be no qualification for heaven, yet it keeps men from being spots and blemishes, reproaches and scandals to that holy name which is called upon by us: Therefore its great matter of praise and blessing of God, if these restraints are put upon men, and they do not like Swine wallow in all mire and filth.

2. This Moral virtue is profitable both to others, and to themselves also. To others; Thus the Righteousness, Fortitude, and other noble Qualifications among the Romans, were a great advantage to the public, and while those human virtues flourished, Rome was the Queen and Head of the world; but (as their own Authors observe) when that strictness and justice was dissolved, and in the room thereof Avarice, Pleasures, and all corrupt administrations, then she became so sick, that she could neither endure her diseases, nor yet her remedies: And then they are profitable to those that do them, partly because their condemnation will be lesser, their punishments more mitigated; and partly because God doth bestow many outward temporal rewards upon them. Ahab for external humiliation, had the public judgments of the Land removed for that season; and industry, frugality and righteous dealings, have temporal blessings following them.

Use. To inform how far they are off from all grace, and so all hopes of glory, who live in gross and profane ways: What? if such Righteousness doth not avail? shall thy unrighteousness? If such temperance and sobriety? shall thy voluptuous and unclean courses? If copper be not found to be gold? shall dung be thought to be gold? Therefore let such be ashamed and confounded, and never open their mouths with any confidence. But

2. This showeth the excellency of the word of God, which discovers those things as contemptible and unworthy, which among men are so admired: What is more amiable? then to see a man of a sober, temperate, chaste and just conversation? yet the Scripture showeth a more excellent way; not that it takes these away, but lifts them up to an higher nature. It makes a man go further, and do those things upon spiritual and supernatural grounds, which were done upon human and inferior motives before.

SECT. VIII. Treateth of the Nature of Converting Grace, under the Notion of Washing, or Sanctifying.