the Conscience which we are loth should be touched But if we be sincere with God we will keep our selves from all even from our own Iniquity Psal. 18. 23. such as is most incident to us by temper or custom of Life or course of our Interests to baulk or break with God out of private Reasons of Pleasure Honour or Profit or any corrupt Interest is to prefer these things before God and to set up another chief Good in our Hearts and to prefer it before his Favour Thus in General 2. They place all their Godliness and Righteousness in outward Observances or external Discipline and so their Religion is more in the Flesh and in the Letter than in Heart and Spirit As the Pharisees rested in outward Worship only or some external Rules without the inward and real Duties either of the First or Second Table Mat. 23. 25. They cleanse the outside of the Cup and Platter but within they are full of Extortion and Excess And Vers. 28. Ye appear outwardly Righteous unto Men but within ye are full of Hypocrisy and Iniquity And every where they are represented as painted Tombs without but had much hidden Uncleanness and Corruption within There was an outward formality and shew of Religion when they denied the Power thereof They should join Obedience to God and Love to their Neighbour with their outward Sacrifices but these things were of little value and esteem with them Now what Sacrifices were to them that External Ordinances are to us And what their Rituals were the same is the Mode and Garb of Profession among us And therefore External Profession or the performance of External Duties according to our way is not a sufficient Testimony of true Godliness For Christ saith Mat. 5. 20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Their Righteousness was an out-side Righteousness without that inward Constitution of Soul which doth belong to a renewed Heart and yet carried on in such a way and applauded by Men that the Jews had a saying That if but two Men out of all the World went to Heaven the one should be a Scribe and the other a Pharisee Oh Christians 't is one thing to approve our selves to God who searcheth the Heart and another thing to approve our selves to Men who look only to the out-side and fâ—ir appearance without A renewed Heart that is unfeignedly set to please God in all things is more than all the Pomp of External Duties And therefore we should study to give Evidence of this by making Conscience of Obedience as well inwardly as outwardly growing in Holiness all the days of our Lives This will be comfortable to us and this will be approved of God hereafter even such an Holiness as is manifested in all the parts of our Conversation in outward Carriage and secret Practice common Affairs and religious Duties In the Worship of God and Charity and Justice to Men Phil. 3. 3. We are the Circumcision which worship God in the Spirit and have no confidence in the Flesh. When there is a serious Bent and the true spiritual Affections of a renewed Heart towards God and Man and we do not rest in outward Duties but are still growing in internal Grace Faith Hope and Love and are still purifying the Heart and Life that we may constantly glorify God and do good to Men. This is that which is over and above the Righteousness of the Scribes and Pharisees our Duty is to serve God in the Spirit and to bring the inward Man in subjection to him without which Externals are of little worth 3. They were more in love with Ceremonies than with Substance Sacrifices which belonged to the Ceremonies of the Law were in high esteem with them but Godliness Justice and Mercy were of little regard And as outward things were preferred before Inward so the lesser things before the weighty As to their Duties tithing Mint and Annise and Cummin but they have omitted the weightier Matters of the Law Justice Mercy Faith These ought ye to have done and not to leave the other undone Matth. 23. 23. Formality and Hypocrisy maketh Men wise about that which is least to purpose They make a business about Ceremonies but neglect the Substance of Religion They enlarged their Phylacteries which were Scroles of Parchment on which the Law was written but took no care of having the Law of God written upon their Hearts Hypocrisy is an odd trifling Zeal which runneth out upon little things So for avoiding Sin Matth. 23. 24. They strain at a 〈◊〉 and swallow a Camel More scrupulous in a little Sin than a great in small Sins very scrupulous in greater Matters very adventurous And because this is one of the main things here intended I shall give you Instances and Reasons 1. Instances to prove that Hypocrites have such an odd Conscience that straineth greatly at a small Sin We have them every where out of the Word of God Herod's making Conscience of his Oath but not of shedding Innocent Blood The King was sorry nevertheless for his Oath 's sake c. Matth. 14. 9. he caused Iohn the Baptist to be beheaded A Sinner is holden in Bonds which he might lawfully break rather than Herod will break his rash Oath Iohn shall lose his Head Of such an odd Complection is the Conscience of Carnal Men. So the Jews when Iudas laid down the hire of his Treason and cast the Mony at their feet Mat. 29. 6 7. It is not lawful said they to put it into the Treasury because it is the price of Blood Pretending to be afraid to offend in the least things when they had offended in the greater They bogled not at betraying Innocent Blood and yet they would not meddle with the Gain when it was thrown back to them Another Instance of the like Conscience is Iohn 18. 28. Then led they Iesus front Caiaphas into the Iudgment-Hall and it was early and they themselves went not into the Iudgment-Hall lest they should be defiled but that they might eat the Passover They were careful to avoid legal Pollution and yet they were at the same time seeking the Life of the Lord of Glory Just such another fit of Conscience cometh upon them a little after Iohn 19. 31. They went to Pilate and desired that the Bodies might not hang upon the Cross on the Sabbath-day lest their great Feast should be defiled And thus you see that through Formality and Custom Men may be strictly bound in Conscience to perform the Duties of Ceremonial or External Worship whose Consciences notwithstanding never scruple to violate the most weighty Precepts of the Law Just of this Nature was that solemn Case of Conscience Zech. 7. 1 2. about the keeping of their Fasts when the Prophet telleth them they had higher Matters to mind the executing of Iudgment and shewing Mercy and breaking off their Oppressions vers 10. The
Sacrilege The latter Prophets tax them much for that Crime The Jewish Form still is hatred of Idolatry in-so-much that they think that all the Plagues that come upon them is for the Idolatry of their Fathers especially in the siâ— of the Golden Calf in the Wilderness and translate the Scene of their Repentance far enough from themselves that they may not see their present Sins both in breaking the moral Law and despising Christ. And every Party is observâ—d to have their Form one special Commandment which they stuck unto which they are zealous for whilst they neglect the rest The reproaches of our Enemies saith the Pharisee are only for the fourth Commandment but neglect the rest zealous for the Sabbath but unconscionable all the week after Oh let 〈◊〉 be no occasion for this Others sâ—em to make little reckoning of other Commandments and insist only upon the fifth obedience to Superiors The Charge is sometimes carried between the third and sixth Commandment they will not swear but will lie and slâ—nder their Neighbours I mention these things to shew what need we have to be uniform in our Obedience unto God I will mention but one Motive They that do not obey all will not long obey any but where their Interest or Inclinationsâ— require it will break all As Herod did many things but one Command stuck with him his Herodias and that bringeth him to murder God's Prophet Mark 6. 20. One Sin keepeth possession for Satan and that one Lust and Corruption may undoe all A Bird tied by the Leg may make some shew of escape so do many think themselves at liberty but the Fowler hath them fast enough 2. Let us not rest in outward Duties of Worship and place our Zeal there for that is an ill Spirit that doth so 'T is the Badg of Pharisaism they keep a fair correspondence with God in the outward Duties of his Worship but in other things deny their subjection to him the main reason is because Externals of Worship are more easy than the denial of Lusts. The sensual Nature of Man is such that 't is loth to be crossed which produceth prophaneness Wherefore do Men ingulph themselves in all manner of sensuality but because they are loth to deny their Natural Appetites and Desires and to row against the stream of Flesh and Blood and so to walk in the way of his own Hâ—art and the sight of his Eyes Eccles. 4. 8. If Nature must be crossed it shall be crossed only for a little and in some slight manner they will give God some outward thing which lieth remote from the subjection of the Heart to him therefore be zealous for Externals and this produceth Hypocrisy gross Hypocrisy and Dissembling whereby we deceive othâ—rs and get a good Name among others by a zeal and fervency for God's outward Iâ—stitutions And this close Hypocrisy or Partiality of Obedience is that whereby we deceive our selves exceeding in External Actions and Duties while we neglect those Substantials wherein the Heart and Life of Religion most lieth such are the Love of God Contempt of the World Mortification of the Flesh the Heavenly Mind and Holy Constitution of the Soul â—irmly set to please God in all things Once more That this Deceit may be more strong Men are apt to exceed in outward Observances or By-laws of their own and this produceth Superstition either Negative in condemning some outward things which God never condemned as those Ordinances of Men which the Apostle speaketh of Col. 2. 19. Touch not taste not handle not Or positive in doing many things as Duties and crying them up as special Acts and Helps of Religion which God never instituted to that end and purpose Mark 7. 7 8. Teaching for Doctrines the Commandments of Men. The Spirit and Genius of Superstition lieth in this neglecting many things which God commandeth but multiplâ—ing Bonds and Chains of their own making Sacrifices enow God shall have any thing for the Sin of their Souls Micah 6. 6 7. Thus these three great Evils Prophaneness Hypocrisy and Superstition do all grow upon the same Stem and Root First Men must have an easy Religion where the Flesh is not crossed but no mortifying of Lusts no exercising our selves to Godliness They can deny themselves in parting with a Sacrifice but the weighty things of Piety Justice and Mercy are neglected God shall have Prayers enow Hearing enough if the Humor and Temper of the Body will suit with it They can fast and gash themselves like Baal's Priests whip their Bodies but spare their Sins but the Heart is not subdued to God They can part with any thing better than their Lusts and disturb the present Ease of the Body by attending on long and tedious Duties rather than any solid and serious Piety II. The next Lesson which we learn is The Guise of Hypocrites for our Lord intimateth that these Pharisees had great need to learn the Importance of that Truth as being extreamly faulty I will have Mercy and not Sacrifice 1. The first thing notable in Hypocrites is a partial Zeal they have not an Uniform Conscience are very exact in some things but exceeding defective and faulty in others The good Conscience is intire and universal Heb. 13. 18. We trust that we have a good Conscience in all things willing to live honestly The sincere Purpose and Intention of his Heart was to direct his Life according to the Will of God in all things Tho' every one hath his failings yet the Will and constant Endeavour of a sincere Heart is to govern himself universally according to the Will of God in all points of Duty whether they concern God or Man as 't is said of Zechary and Elizabeth Luke 1. 6. That they walked in all the Ordinances and Commandments of the Lord blameless The renewed Conscience doth approve all and the renewed Will which is the Imperial Power in the Soul the first Mover and Principle of all Moral Actions is bent and inclined to obey all and the New Life is spent in striving to comply with all But 't is not so with Hypocrites they pick and chuse out the easiest part in Religion and lay out all their Zeal there but let other things go In some Duties that are of easy digestion and nourish their Disease rather than cure their Soul none so zealous as they none so partial as they Now a partial Zeal for small things with a plain neglect of the rest is direct Pharisaism all for Sacrifice nothing for Mercy Therefore every one of us should take heed of halving and dividing with God If we make Conscience of Piety let us also make Conscience of Justice if of Justice let us also make Conscience of Mercy 'T is harder to renounce one Sin wherein we delight than a greater which we do not equally affect A Man is wedded to some special Lusts and is loth to hear of a divorce from them We have our tender and sore places in
Believing by Tradition giveth us but cold thoughts of these Mysteries but believing by Inspiration warmeth the Heart and reviveth it with an unspeakable Joy and is called tasting the good Word which is the privilege of those who are enlightned by the Spirit Heb. 6. 4. And a tasting that the Lord is gracious 1 Pet. 2. 3. which much differeth from the common reflection upon those things which Flesh and Blood may give us or the bare reports of Men stir up in us The Spirits light is lovely and ravisheth and traâ—sporteth the Soul And where it is permanent and rooted it effectually changeth the Soul Someâ— are altogether careless not affected at all with these things as the habituated worldly Sinner 1 Cor. 2. 14. They are folly to him For Spiritual Things must be spiritually discerned Some are to a degree affected by the common Work of the Spirit Heb. 6. 4 5 6. but 't is not rooted 't is not predominate so as to control other Affections and Delights they have a rejoicing in the Offers of Pardon and Life but 't is a Joy that leaveth some darling Sin still predominant But there is a third sort that have such a taste of these things that they are renewed and changed by it Heb. 3. 6. Now then if you would have this rejoicing in Christ Jesus you must apply your selves to Christ in the use of the appointed means for the renewing of your Natures for Love and Delight are never forced nor will be drawn forth by bare Commands and Threatnings yea and not by the proposal of Promises though the Injoiments be never so great and glorious This may a little stir us and this is the Matter of Joy but not the Cause of Joy But this Joy proceedeth partly from the Inclination when the Heart is suited and partly from the attractive goodness of the Object and both are powerfully done by the Holy Spirit as the Heart is renewed and the Object is most effectually represented by him Ephes. 1. 17 18. And this we must wait for 3. 'T is received and believed by Faith This is often told us in the Scripture 1 Pet. 1. 18. In whom believing ye rejoice with Ioy unspeakable and full of Glory And Rom. 15. 13. The God of Hope fill you with Ioy and Peace in believing We cannot be affected with the great Things Christ hath done and purchased for us till we believe them There is in Faith three things Assent Consent and Affiance 1. Assent or a firm and certain belief of the Truth of the Gospel concerning Christ as the only sufficient Saviour by whom alone God will give us the pardon of Sins and Eternal Life John 4. 42. We have heard him our selves and know that this is indeed the Christ the Saviour of the World And Iohn 6. 69. We believe and are sure that thou art that Christ thâ— Son of the Living God When we are verily perswaded of this as we are of any thing that appeareth true to us this stirreth up Joy Others have but an hear-say Knowledg not a Believing Assent Surely Christ is a delectable Object what hindereth then but that we rejoice in him Nothing but want of Faith For if this be true we so Necessitous and he so Al-sufficient a Remedy why are we not so affected with these things as the worth of them doth deserve Nothing can be rationally said but that we are not soundly perswaded of the truth of it 2. A Consent This Grace is dispensed by a Convenant which bindeth mutually assureth us of Happiness and requireth Duty from us Therefore an unfeigned Consent or a readiness to fulfil those terms expressed in the Promise is required of us or a resolution to repent and obey the Gospel Christ hath Offices and Relations that imply our Comfort and other Offices and Relations which imply our Duty Or rather the same do both He is our Teacher and King as well as our Priest and we must submit to be ruled and taught by him as well as depend upon the Merit of his Sacrifice and Intercession Heb. 5. 9. And being made perfect he became the Author of Etâ—â—nal Salvation to all them that obey him And they are so taught the Truth that is in Jesus that they put off the Old Man and put on the New Ephes. 4. 20 21. True Believers must be Scholars daily learning somewhat from Christ yea his Priesthood implieth Duty Dependance humble Addresses A broken-hearted coming to God by him As his Kingship and Prophetical Office implieth privilege also His defending and teaching us by his Spirit 3. There is Affiance Which is a reposing of our Hearts or a relying upon God promising remission of Sins and Eternal Life for Christ's sake alone that he will be as good as his word while we diligently use the Means ordained to this end Rom. 2. 7. And this Confidence hath an influence upon this Joy Heb. 3. 6. or a delightful sense of our Redeemer's Grace 4. 'T is improved by Meditation For the greatest things do not work unless we think of them and work them into our Hearts The natural way of Operation is That Object â—tir up Thoughts and Thoughts stir up Affections Psal. 104. 34. My meditation of him shall be sweet I will be glad in the Lord. The more frequent and serious Thoughts we have of the Love of God in Christ and the more deep and ponderous they are the more do they blow up this Holy Fire into a Flame Now for this end was the Lord's Supper instituted where the whole Gospel is applied and sealed to us that this delight might be afresh acted and stirred in us at the Lord's Table while our minds are taken up in considering Christ the great Apostle and High Priest of our Confession Heb. 3. 1. Surely it should not be an idle and fruitless Contemplation it should stir up Love and what stirreth up Love stirreth up Delight I come now to the last part of the Description 5. The particular Affection caused by this sense is mentioned We delight in the Grace of the Redeemer more than in all other things whatsoever Where 1. Take noice of the Affection it self Then 2. The Degree of it 1. The Affection it self Which is Delight or a well-pleasedness of Mind in the Grace that is brought to us by the Knowledg of Christ. This inlargeth the Heart and filleth it with a Sweetness and Contentment and the Vent of it is Praise for the Heart being inlarged cannot hold and contain it self Psal. 33. 14. I will shew forth all they Praise in the Gates of the Daughter of Sion I will rejoice in thy Salvation Joy cannot be kept within doors it will break out in all suitable ways of Expression The Heart doth first Rejoice and then the Tongue doth overflow The Heart is filled with Joy and then the Tongue with Thanksgiving So Psal. 35. 9. My Soul shall be joyful in the Lord it shall rejoice in his Salvation Nothing disposeth the Heart to praise
common Righteousness Love Friends but cannot forgive Enemies It may be they 'l forgive Wrongs but make no Conscience of paying Debts Now there are two Arguments against these these neither understand the Law nor the Gospel Not the Law its Strictness Purity and Spiritual Exactness Nor the Gospel which offereth a Remedy only to the Penitent those who are deeply affected with the pollution of their Natures the Sins of their Lives and the Consequent Misery But those that are puft up with a vain conceit of the goodness of their Estate without any brokenness of Heart 1. They are injurious to the Law As they curtail it and reduce it to the External Work Gal. 4. 20. Ye that desire to be under the Law hear what the Law saith if you will stand to that Covenant Do you know what it is The Duty is impossible Rom. 8. 3. The Penalty is intolerable For the Law worketh Wrath and 't is a Law of Sin and Death to the â—aln Creation Rom. 8. 2. The Curse is very dreadful and terrible Nothing more opposite to the Law than this partial Righteousness The Law well understood would humble them 2. This resting in a partial external Righteousness is also opposite to the Gospel which inviteth us in a broken-hearted manner to accept Christ. He came to call Sinners not those who are Righteous in their own eyes Mat. 9. 13. 'T is a Remedy for lost Sinners not for them that need no Repentance Luke 15. 7. I say unto you That likewise Ioy shall be in Heaven over one Sinner that repenteth more than over ninety and nine just Persons that need no repentance Nothing is more opposite to the Gospel than this Confidence in the Flesh. The Woman that was a Sinner was preferred before Simon a Pharisee Luke 7. 44. And the Self-condemning Publican before the Self-justifying Pharisee Luke 18. 13. The Penitent Adulteress before her Accusers Iohn 8. 7. The most despised Sinners repenting and believing in Christ find more Grace and Place with him than those that satisfy themselves with some External Conformities A second Vse is by way of Examination Are you of this Temper that you have no Confidence in the Flesh If you are 1. You are still kept humble and thankful Humble with a sense of Sin and deserved Wrath confessing and forsaking your Sins and glorying in Christ only you are kept vile in your own Eyes and in an humble admiration of Grace Luke 7. 47. Wherefore I say unto you Her Sins which are many are forgiven her for she loved much c. She loved much because much was forgiven When God is pacified yet you loath your selves Ezek. 16. 63. That thou mayest remember and be confounded and never open thy Mouth any more because of thy shame when I am pacified towards thee for all that thou hast done saith the Lord God And you ascribe all to the Mercy of God and the Merit of Christ Blessing God for him and imploring Pardon for your best Duties our Righteousness being but as filthy Rags 2. A partial outside Obedience will not satisfy you An Heart that findeth rest in empty formal Services certainly places Conâ—idence in the Flesh. They neither look after the change of their Natures nor their Reconciliation with God by Christ. They challenge God Isa. 58. 3. Wherefore have we fasted say they and thou seest not Wherefore have we afflicted our Soul and thou takest no knowledg And Luke 18. 12. I fast twice in the week and I give tithe of all that I possess 3. Thankfulness or Gratitude sets you awork for God rather than a Legal Conscience Duties are performed as a Thank-Offering rather than a Sin-Offering out of Love to God rather than Fear What kind of PERFECTION Is attainable in this LIFE PHIL. 3. 15. Let therefore as many as be perfect be thus minded and if in anything ye be otherwise minded God shall reveal even this unto you THese words are inferred out of the foregoing Context as the illative Particle therefore sheweth In the words are two things 1. His Exhortation to the strong and grown Christian Let us therefore as many as be perfect be thus minded 2. His Condescension to the Weak And if in any thing ye be otherwise minded God shall reveal even this unto you In the former Branch we have 1. The Term by which the strong Christian is expressed As many as be perfect He had said before of himself that he was not yet perfect vers 12. Yet now he supposeth it both of himself and others Let us therefore as many as be perfect Therefore Perfection must be taken in a limited sense to avoid the seeming Contradiction 2. The Advice or Counsel given be thus minded What is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think the same thing with me What that is must be known by the foregoing Context and may be gathered from the third Verse he had spoken of some false Teachers and judaizing Brethren who gave out themselves to be Patrons and Defenders of the Circumcision and other Ceremonies of the Law as if these thingâ— did commend them to God Now the Apostle reproveth them and saith they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Circumcision but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Concision Destroyers and Renders of the Church not the true People of God who were sometimes noted by the Term Circumcision they are the Concision the Cutters and Dividers of the Church but we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true Circumcision who serve God in the Spirit and rejoice in Christ Iesus and have no confidence in the Flesh That is who have no confidence in any superficial Righteousness but seek our Justification before God and the renovation of our Natures from Christ alone and serve God by exercising this Grace in Faith Love and Hope or who seek to Christ alone for his renewing and reconciling Grace that we may serve God in a spiritual Manner and so at length attain the promised Glory Now this he proveth by his own Instance who had as much cause to glory in the Flesh as any of them but suffered the loss of all things and counted all things wherein they gloried and he might have gloried but loss and dung that he might obtain this Grace from Christ Jesus and at length after a diligent self-denying course of Service and Obedience be brought home to God Now saith he As many as be perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mind this take care of this and do you with the loss of all things press to this 3. His Condescension to the Weak who were not satisfied with the abrogation of the Ceremonies of the Law though they had imbraced other Parts and Points of Christianity And if in any thing ye be otherwise minded God shall reveal even this to you Here 1. Something is supposed that they should not be cut off from the rest of Christians either by the harsh Censures or rigorous dealing of the Strong or the pertinacious obstinacy of the
complain of God but your selves and beg Grace more fâ—â—lingly In short you are not able because you are not willing And your impotency is increased by evil habits contracted and long custom in Sin I now proceed to the fourth Consideration 4. None of these Excuses are sufficient for not following of Christ. And that 1. Because of his Authority Who requireth this Duty from us or imposeth it on us 'T is the Lord Jesus Christ to whose Sentence we must stand or fall When he biddeth us follow him and follow him speedily to excuse our selves is to countermand and contradict his Authority 'T is flat disobedience though we do not deny the Duty but only shift off and excuse our present complyance For he is as peremptory for the Time and Season as for the Duty Now while 't is called to day harden not your hearts Heb. 3. 7 8. God standeth upon his Authority and will have a present Answer If he say To day 't is flat disobedience for us to say To morrow or suffer me â—irst to do this and that business 2. It appeareth from his Charge to his Messengers Nothing can take off a Minister of the Gospel from seeking the Conversion and Salvation of Souls We cannot plead any thing to exempt us from this Work to plead that the Peoples hearts are hard and that the Work is difficult and full of danger will not serve the turn no Their Blood will I require at thy hands Therefore all excuses set aside we must address our selves to our work Acts 20. 23 24. Paul went bound in the Spirit and the Holy Ghost had told him that in every City Bonds and Afflictions did abide and wait for him But saith he None of these things move me neither count I my Life dear to my self so as I may finish my course with joy and the Ministry which I have received of my Lord Iesus to testify the Gospel of the Grace of God He was willing and ready to endure what should befal him at Ierusalem and reckoned nothing of it nor of loss of Life if he might successfully preach the Gospel and serve Christ faithfully in the Office of the Ministry If nothing be an excuse to us can any thing be an excuse to you Should your Souls be nearer and dearer to us than to your selves 3. It appeareth from the matter of the Duty imposed on you If you consider the Excellency and the Nececessity of it To begin first the Excellency All Exâ—uses against Obedience to God's Call are 〈◊〉 from the World and the things 〈…〉 in the World Now there is no 〈…〉 between the things of the 〈…〉 following Christ's Counsel 〈…〉 â—verlastingly happâ— The Question will soon be reduced to this Which is most to be regarded God or the Creature the Body or the Soul Eternity or Time The Excuses are for the Body for Time for the Creature but the Injunctions of Duty are for God for the Soul and for Eternity Sense saith Favour the Flesh Faith saith Save thy Soul The one is of everlasting Consequence and conduceth to an happiness that hath no end the other only for a time 2 Cor. 4. 18. While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal One turn of the Hand of God separateth the neglected Soul from the pampered Body And then whose are all these things 2. The Necessity that we may please God and enjoy him for ever We can never plead for a necessity of sinning for a Man is never driven to those streights whether he shall sin more or less but sometimes Duties come in competition Duty to a Father and a special injunction of Christ's to follow him One must be subordinated to the other and the most necessary must take place the less give place to the greater Now this is much more true of those things which are usually pleaded by way of hesistancy or as a bar to our Duty as our worldly and carnal satisfactions But you will say We must avoid poverty and shame But it is more necessary to avoid damnation Not to preserve our temporal Interests but to seek after eternal Life Luke 10. 42. One thing is necessary 4. It appeareth from the nature of the Work To follow Christ is not to give to him as much as the Flesh can spare but wholly to devote your selves to his Service to sell all for the Pearl of great price Mat. 13. 46. And you are obliged to walk so that all may give way to the Glory of God and the Service of your Redeemer If he will imploy us thus and thus we must not contradict it or please any thing by way of excuse Vse Do not neglect your Duty for vain Excusâ—s The excusing humour is very rife and very prejudicial to us for the Sluggard hath an high conceit of his own Allegations Prov. 26. 16. The Sluggard is wiser in his own conceit than seven Men that can râ—nder a reason In the Eastern Countries their Counsel usually consisted of seven as we read of the seven Princes of Media and Persia Esther 1. 14. Therefore let us a little disprove this vain conceit The Sluggard thinketh himself so wise that all others are but giddy and â—raisy-brain'd People that are too nice and scrupulous and make more ado with Religion than needeth But can a Man do too much for God and Heaven 1 Thess. 2. 12. The Sluggard thinketh 't is a venture and he may venture on one side as well as the other but 't is a thousand to one against him in the eye of Reason put aside Faith in doubtful Cases the surest way is to be taken But to draw it to a more certain determination 1. Nothing is a reasonable excuse which God's Word disproveth for the Scriptures were penned to discover the vain Sophisms which are in the Hearts of Men. Heb. 4. 12. For the Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Ioints and Marrow and is a discerner of the Thoughts and Intents of the Heart To discover the Affections of a sensual Heart however palliated with the pretences of a crafty Understanding Certainly our private Conceits must not be lifted up against the Wisdom of God nor can a Creature be justified in going against his Maker's Will Nothing can be Reason which the God of Wisdom contradicts and calleth Folly Jer. 8. 9. Lo they have rejected the Word of the Lord and what Wisdom is in them 2. Nothing can be pleaded as a reasonable Excuse which your Consciences are not satisfied is Reason Men consult with their Affections rather than with their Consciences Conscience would draw other Conclusions therefore our Excuses are usually our Aggravations Luk. 19. 22. Out of thy own mouth will I judg thee thou wicked Servant The Master expected increase
therefore he should have done what he could Job 15. 6. Thine own Mouth condemneth thee yea thine own Lips testify against thee That 's the strongest Conviction which ariseth from a Man 's own Bosom that 's the reason why there are so many Appeals to Conscience in Scripture 1 Cor. 10. 15. I speak as to wise Men judg ye what I say Your own Hearts tell you ye ought to be better to mind God more and the World less to be more serious in preparing for your eternal estate 3. Nothing can be a reasonable Excuse which reflects upon God as if he had made an hard Law which none can keep especially if urged against the Law of Grace This is to say the Ways of God are not equal therefore there can be no excuse for the total omission of necessary Duties 4. No Excuse can be reasonable but what you dare plead at the Bar of Christ for that is Reason which will go for Reason at last Then the weight of all Pleas will be considered and all negligent Persons that have not improved the Light of Nature or have not obeyed the Gospel will be left without excuse What doth it avail Prisoners to set up a Mock-Sessions among themselves to acquit one and condemn another He is in a good condition that shall be excused in the last Judgment and in a bad condition that shall be condemned then I now proceed to the second Point Secondly That those who are called to follow Christ should follow him speedily without interposing any delays Consider 1. Ready Obedience is a good evidence of a sound Impression of Grace left upon our Hearts There is slighter Conviction which breedeth a sense of our Duty but doth not so strongly urge us to the performance of it And there is a more sound Conviction which is accompanied with a prevailing efficacy and then all Excuses and Delays are laid aside and Men kindly comply with God's Call Cant. 1. 4. Draw me I will run after thee Run It noteth an earnest and speedy motion the Fruit of the powerful attraction of the Spirit Mat. 4. 20. They straightway left their Nâ—ts and followed him The scoffing atheistical World thinketh it easiness and fond credulity but it arguâ—th a sound Impression The impulsions of the Holy Spirit work in an instant for they carry their own evidence with them Gal. 1. 11. Immediatly I consulted not with Flesh and Blood In Divinis non est deliberandum When our Call is clear there needeth no debate or demurring upon the Matter 2. The Work goeth on the more kindly when we speedily obey the sanctifying motions of the Spirit and the present influence and impulsion of his Grace You have not such an advantage of a warm conviction afterward When the Waters are stirred then we must put in for a cure Iohn 5. 4. To adjourn and put it off as Foelix did Acts 24. 15. doth damp and cool the Work you quench this holy Fire or to stand hucking with God as Pharaoh did the Work dieth on your hand 3. There is hazard in delaying and putting off such a business of concernment as Conversion to God Certainly this is a business of the greatest concernment and the greatest Work should be first thought of Mat. 6. 33. Seek first the Kingdom of God and the Righteousness thereof and most thought of Psal. 27. 4. One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord. Now if we delay it is left upon great hazards Life is uncertain for you know not what a day may bring forth Prov. 27. 1. Boast not thy sâ—lf of to morrow for thou knowest not what a day may bring forth If God had given leave as Princes sometimes in a Proclamation for all to come in within a certain day so if God had said Whosoever doth not repent till thirty of forty Years be out there were no great hazard till the time were expired we might entertain Sin a little while longer But we know not the day of our death therefore we should get God to bless us er'e we die A new Call is uncertain 2 Cor. 6. 1 2. It may be he will treat with us no more in such a warm and affectionate manner If he call yet not vouchsafe such assistances of his Grace if peradventure God will give them repentance unto Life 2 Tim. 2. 25. 'T is an hazard or uncertain if the Spirit of God will put another thought of turning into your hearts when former Grace is despised Isa. 55. 6. Call upon the Lord while he is near and seek him while he may be found 4. Consider the mischiefs of delaying every day we contract a greater indisposition of embracing God's Call We complain now 't is hard if it be hard to day it will be harder to morrow when God is more provoked and Sin more strengthned Ier. 13. 23. Yea it may be our natural Faculties are decayed the vigor of our Youth exhausted When the tackling is spoiled and the Ship rotten it is an ill time to put to Sea Eccles. 12. 1. Remember now thy Creator in the days of thy Youth And besides consider the suspicion that is upon a late Repentance The most prophane would have God for their portion at last 5. The Reasons for delay are inconsiderable Suppose it be our satisfaction in our present estate The Pleasures of Sin are sweet and we are loth to forgo them but those Pleasures must one day be renounced or you are for ever miserable Why not now Sin will be as sweet to the carnal Appetite hereafter as now it is and Salvation is dispensed upon the same terms you cannot be saved hereafter with less ado or bring down Christ and Heaven to a lower rate If this be a Reason now it will for ever lie as a Reason against Christ and against Conversion The Laws of Christianity are unalterable always the same and your Hearts not like to be better Or is it That you are willing now but you have no leasure when such encumbrances are over you shall get your Hearts into a better posture Oh no 't is hypocrisy to think you are willing when you delay Nothing now hindreth but a want of Will and when God treateth with thee about thine eternal Peace it is the best time but God always cometh to the Sinner unseasonably in his own account But consider it was the Devil that said Mat. 8. 29. Art thou come hither to torment us before the time The Vse is 1. To reprove that dallying with God in the Work of Conversion which is so common and so natural to us The Causes of it are 1. Unbelief or want of a due sense and sight of things to come If Men were perswaded of eternal Life and eternal Death they would not stand hovering between Heaven and Hell but presently engage their Hearts to draw nigh to God But we cannot see afar off 2 Pet. 1. 9. He that lacketh
sum of the Salvation which we expect or our everlasting Happiness with God in Heaven 2. What is the Right of Believers or the Interest of Faith in this great Benefit I Anser 1. It doth not merit this Reward for it is not a Reward of due Debt by virtue of any intrinsick Righteousness in us or any thing that we can do and suffer but of mere Grace and Favour Ephes. 2. 8. For by Grace ye are saved through Faith and that not of your selves it is the Gift of God The Apostle is very tender of the Honour of Grace and the Interest of Grace in our Salvation From the first step to the last period all is of Grace and this Glory of his free Grace God must not be robbed of neither in whole nor in part We have all from his Elective Love we have all from the Merit and Righteousness of Christ and all from the almighty Operation of the sanctifying Spirit Faith it self is a Gift and Fruit of God's Grace in us To you 't is given to believe Phil. 1. 29. Therefore surely 't is God's free Grace Favour and Good-will which doth freely bestow that Salvation on the Elect which Christ by his Merit hath purchased and that very Faith by which we apply and make out our actual Claim and Title is wrought in us by the Spirit so that there is nothing in the Persons to whom all this is given to induce God to confer so great Benefit on us 2. Tho it be an undeserved Favour upon which our Works have no meritorious Influence yet Believers have an undoubted Right by the Grant and Promise of God wherein they may comfort themselves and which they may plead before God John 3. 16. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have Life Everlastingly And Iohn 5. 24. Verily verily I say unto you He that heareth my words and believeth in him that sent me hath everlasting Life and shall not come into condemnation but is passed from Death to Life And in many places where the Believer is qualified as the Heir of Glory He that entertaineth Christ's Doctrine and receiveth and owneth him as the True Messiah and Saviour of the World and dependeth upon him and obeyeth him this Man hath a full right and new Covenant-Title to eternal Life 3. He hath not only a new Covenant-Right but a begun Possession We have some small Beginnings Earnests and Foretastes of it in this partly in the Graces partly in the Comforts of the Spirit 1. In the Graces of the Holy Spirit For Salvation is begun in our new Birth Titus 3. 5. And therefore Sanctifying Grace is called Immortal or incorruptible Seed 1 Pet. 1. 23. There is an eternal Principle put into them which carrieth them to eternal Ends. The Life is begun in all that shall be saved and it is still working towards its final Perfection The Apostle telleth us That he that hateth his Brother hath not eternal Life abiding in him 1 Joh. 3. 15. Whereby he implieth That he that loveth his Brother or hath any saving Grace he hath eternal Life begun in him 2. As to Comforts so they have some foretastes of that sweetness which is in Heaven by the Life and Exercise of Faith which is followed with Peace and Joy Rom. 15. 13. Or in their approaches to God in the Word and Prayer where Cod most familiarly manifests himself unto his People 1 Pet. 1. 3. or upon some apprehensions of his favour or the exercise of Hope and Love 2 Pet. 1. 8. By these or the like ways the Spirit of God giveth us the foretaste Surely such an Author such an Object must needs put ravishing and heavenly Joy into the Heart of a Believer 4. They are also made meet to partake of the heavenly Inheritance Col. 1. 12. There is Ius Haereditarium and Ius Aptitudinale The difference is as between an Heir grown and in his nonage when a Child in the Cradle As their Natures are more renewed and purified and their Souls weaned from the delights of sense they are changed into the Divine Nature 3. What is that saving-Faith which giveth us a title to it This deserveth to be cleared that we may not deceive our selves with a false claim Saving-Faith is such a believing in Christ for reconciliation with God and the everlasting Fruition of him in Glory as maketh us to forsake all things in this World and give up our selves to the conduct of the Word and Spirit for the obtaining of it 1. The general Nature of it I express by believing There is in it Assent Consent and Aâ—â—iance 1. Assent That leadeth on the rest when we believe the Truth of God's Word Acts 24. 14 15. especially those practical Truths which do most nearly concern our recovery to God as concerning Man's Sin and Misery that we have broken his Laws and are obnoxious to his Justice and have deserved punishment for our Sins Rom. 3. 23. And concerning Christ his Person and Office that he is the Son of God and that he came from God to bring home Sinners to God and what he hath done to reconcile us to him 1 Pet. 3. 18. For Christ also hath once suffered for our Sins the Iust for the Vnjust that he might bring us to God being put to death in the Flesh but quickned by the Spirit And also concerning your Duty and Happiness the End and the Way There is no other End and Happiness but God no other Way but the Mediator and the Means appointed by him Iohn 14. 6. Now these and such-like Truths must be believed that is in the sense we are now upon assented unto as faithful Sayings and worthy of all acceptation and regard 2. There is a Consent in Faith whether you apply it to the Word or Christ. If Christ be propounded as the Object of it 't is called a receiving Iohn 1. 12. But as many as received him to them gave he power to become the Sons of God So the word Acts 2. 41. They gladly received his Word that is embraced the Gospel-Covenant being really affected with what he had spoken concerning their Sin and their Duty Without this the Assent is but Intellectual and Speculative not Practical An Opinion not an Act or Motion of the new Nature I am to receive the Christ offered to embrace the Covenant propounded To accept of the Blessings offered for my Happiness and to resolve upon the Duties required as my Work This is Consent or an hearty accepting of Christ or the Covenant of Grace offered to us in his Name 3. There is Affiance Trust Dependance or Confidence which is a quiet repose of Heart in the Mercy of God or Fidelity of Christ that he will give me Pardon and Life if I seek after it in the way that he hath appointed This cometh in upon the former for when I consent to seek my happiness in God through Christ I depend
Christi est ubi religio ignobilem facit Coguntur esse mali neviles habeantur Religion makes them base and Men are compelled to be evil that they may not be scorned and disgraced Now we should resolve to be more vile for God 1 Sam. 6. 22. 3. Though Men be not distasted against Christianity in whole yet in part though they be not offended in Christ altogether yet they take offence at some of his ways wherein his Glory and Interest is concerned In the Age that we live in many of those things that fâ—ll within the Conscience and compass of our Duty may be under a cloud and disesteem Now they that have received light about these things should not be offended though the generality of the World decry and oppose them Christ gets up by degrees and where the Main of Religion is received yet all the parts and branches of it are not received which must be required in their place and though we are not always bound to the positive profession of lesser things yet we are bound negatively we must do nothing against the Truth 2 Cor. 13. 8. We must not renounce a Truth because it is run down by vulgar Prejudice but in all meekness of Wisdom own the better way Such constancy of mind is expected from a good Man who consults with Conscience rather than Interest 4. The World may not be able to bear the owning of these Truths and therefore those who set them afoot may be disgraced afflicted and reproachfully used but the knowledg of an hated Truth is a greater Argument of God's Favour than the prosperity of the World Prov. 3. 32. Envy thou not the Oppressor and chuse none of his ways for the Froward is an abomination unto the Lord but his Secret is with the Righteoâ—s 5. There is no Man in the World but if he run up his refusal of Christ or his impenitency and unbelief to its proper Principle he will find it to be some offence or dislike either because of the inward constitution of his Mind or the external state of Religion in the World Either he cannot bring his Heart to suit with the strictness purity and self-denial of Christ's Religion or Christ's Religion to suit with his Heart As the young Man Mark 10. 22. He was sad at that saying and went away grieved for he had great Possessions Or else if both suit the World liketh not the Match so that it cometh to this Point That he must be an Enemy to God or the World James 4. 4. Ye Adulterers and Adulteresses know ye not that the friendship of the World is enmity with God Whosoever therefore will be a Friend of the World is the Enemy of God 2. What is likely to offend since Christ's exaltation of his Person in Heaven and his Religion in the Word 1. The many Calamities which attend the Profession of it Iohn who was his forerunner was now in Prison when Christ spake these words and Christ foretelleth grievous Troubles and Afflictions Mat. 24. 10. And then many shall be offended And he foretelleth us that we may not be offended John 16. 1. These things have I spoken unto you that ye should not be offended that is scandalized by the Hazards which attend Christ's Service or take occasion to alienate themselves from him yet all will not do Mat. 13. 21. When Persecution ariseth for the Word by and by he is offended A Man is offended when he findeth that which he did not look for Many promise themselves ease and peace in Christianity and when it falleth out otherwise they dislike what they formerly seemed to prize 2. They may take offence at Christ's Doctrine at the Purity the Self-denial the Simplicity the Mysteriousness of it 1. The Purity of it To Holy Men this is an Argument of Love Psal. 119. 140. Thy Word is very pure therefore thy Servant loveth it But to the Carnal of dislike and offence John 3. 20. Every one that doth evil hateth the Light neither cometh he to the Light lest his Deeds should be reproved They have somewhat to conceal somewhat which they are loth to part with And so lest they should be found faulty and engaged to reform themselves they cannot endure the Light of the Gospel and are offended at Christ's strict Doctrine as sore Eyes are at the brightness of the Sun This Light is not only shining but scorching 2. The Mortification and Self-denial of it Mortification respects our Lusts and Self-denial our Interest Our Worldly Interests are the Baits of our Carnal Desires or Lusts Now to crucify the Flesh or deny the World are both distastful to Flesh and Blood And therefore they are apt to say This is an hard saying And what strange Doctrine is this 1 Pet. 4. 4. They think it strange that you run not with them to the same excess of riot 'T is matter of great admiration that others should abandon their course of Life The sweetness of Christ's Service is wholly hidden from them therefore they hate that Religion which they do profess and all that are serious in it They think strange God should plant desires in them which he would not have to be satisfied But they do not distinguish between what Nature craveth and Corruption lusteth after That the inordinacy is from themselves and therefore have a secret dislike of Christ in their Souls because they would do what they list not what they ought They would not be fettered by any of his Laws or look upon that Fruit as forbidden which corrupt Nature hath a longing unto as if all necessary restraint were a kind of Prison to them 3. The simplicity and plainness of the Gospel void of humane Wisdom and excellency of words It is a plain thing teaching the way how Sinners may return to God and Blessedness This Doctrine is clad in the simple attire of a vulgar stile and this was the offence of the Gentiles who would be gratified with Eloquence and profound Knowledg 1 Cor. 1. 22. The Iews require a Sign and the Greeks seek after Wisdom that is the Jews who were trained up in extraordinary Dispensations they would have Miracles and Prodigies from Heaven The Gentiles look for profound Philosophy in the Gospel and scorn it because they find it not there Their offence was because they found not matter of Dispute but Practice for they were altogether bred up in the uncertain Debates of their Philosophers But little did these mind that there was a sublimity of Wisdom in this plain Doctrine 1 Cor. 2. 6. We speak wisdom among them that are perfect yet not the Wisdom of this World c. as discovering the true way of easing the Conscience and the nature of true Happiness which were the two things about which the wisest and profoundest of them spent all their Thoughts and Speculations Nor did they mind this That Laws would lose their Authority if not delivered in a plain stile nor would our Duty so clearly be stated by
Man's Reason as by God's Authority When it is to be found out by Man's Reason it is left more to the uncertainty of Dispute Bare Nature is an hard Book to study in nor are the Lessons of it so easily found out While the wise Men of the World were debating about Felicity and Happiness Practical Godliness died upon their Hands and Men strove rather to be witty than good and so delivered things more coldly and not with that Life and Power and Authority for the reclaiming and reducing Man to his Duty to God Like the curious Wits of our Age who delight to speak finely rather than successfully in the Matters of Religion 4. The Mysteriousness of it above all natural Reason The Devil playeth on all hands sometimes the Doctrine of the Gospel is too plain sometimes too mystical It cannot enter into their Hearts to conceive how God should be distinguished into three Persons how God should become Man and the like and therefore scoffing Atheists such as are rife in the latter days question all And having lost the Light of their Reason yet retain the pride of their Reason and are objecting all the Difficulties they can think of against the Truth of the Word of God and are apt to say as Nichodemus John 3. 9. How can these things be Till they see a Reason for every thing they will not own it Indeed we must see á Reason why we believe every thing and that is Divine Revelation contained in the Word of God but we cannot always see a reason of every thing which we do believe for many things are Mysteries and we receive them as we do Pills not chew but swallow them we take them upon the Credit of the Revealer to chew produceth a loathsome ejection to swallow an wholsome Remedy Believing in the common Notion of it is a receiving a Truth upon the trust of another So it differeth from knowing for then we reason of our selves and Divine Faith is a receiving such things as God hath revealed because he hath revealed them Then our first enquiry is Whether these things be so or so not how they can be so Therefore we begin at the wrong end if we enquire first How can this be In many cases constat de re the thing is evident in Scripture but non constat de modo how it can be is beyond our reach Now when we should believe we dispute and cavil rather than enquire If any thing be not plainly revealed by God you may reject it without sin but if it be you must not contradict all that you cannot comprehend The Trinity of the Persons in the Unity of the Divine Essence or how a Virgin should conceive oâ— how a God can become Man 'T is sufficient that all this is revealed in Scripture which carrieth its own Evidence in its Forehead and shineth by its own Light and hath the Seal and Stamp of God upon it In short to believe is not to receive a thing in its own Evidence but upon the credit of the Testifier If you will not credit it unless the thing be evident in it self you do not believe Christ but your own Reason and instead of being thankful for the Revelation you quarrel with his Truth because 't is somewhat above your Capacity you should captivate your Understandings to the Obedience of Christ 2 Cor. 10. 5. I now come to shew you Fourthly The Kinds of this Sin of being offended in Christ. Three Distinctions I shall give you 1. There is an Offence with Contempt and an Offence with Discouragement 1. The Offence with Contempt is when we are prejudiced against or turn from the Faith either never embrace it or quite forsake it Contempt produceth Unbelief and Disobedience They are so given over to their sinful Courses that they cannot be perswaded to relinquish them John 3. 19. This is the condemnation that Light is come into the World and that Men love Darkness rather than Light because their Deeds are Evil. Nothing will gain them to submit to Christ's healing Methods they think he seeketh their Loss and Hurt rather than their Benefit because he would reclaim them from their Lusts. These reject all Admonitions and remain obstinate impenitent in their Sins 2. The Offence with Discouragement When Men are staggered in their Hope and Obedience Troubles are distastful to the Flesh which seeketh its own ease Some are discouraged in a greater some in a lesser degree Heb. 12. 3. Lest â—e wax weary and faint in your minds Weariness is a lesser degree of deficiency Faintness a greater These Terms are translated from the Body to the Mind 2. There is an Offence of Ignorance and an Offence of Malice and Opposition 1. The Offence of Ignorance and Weakness When Men are carried with a blind Zeal I verily thought that I ought to do many things against Iesus of Nazareth saith Paul Acts 26. 9. Men of a superstitious Conscience are like a blind Horse full of Mettle but ever and anon stumbling But this is more pardonable 1 Tim. 1. 13. Who was before a Blasphemer and a Persecutor and Injurious but I obtained Mercy because I did it ignorantly in unbelief 2. There is the Offence of Malice and Opposition when Men err not only in their Minds but in their Hearts do not know and do not desire to know they would not know what they know and are willingly ignorant Nolentes audire quod auditum damnare non possunt c. Tertul. in Apol. They have not a mind to know that which they have not a mind to do They would not know the Truth because they have a mind to hate it this is spoken of Acts 13. 45. They were filled with Envy and spake against those things which were spoken by Paul contradicting and blaspheming This is malice Men first hate then persecute and oppose the Truth Conviction choak'd with Prejudices breaketh out into rage against that way they were convinced of or the Light of which they cannot rationally withstand Herod taketh offence against Iohn Baptist whom he formerly liked and then beheadeth him Light resisted or not kindly used maketh a Man turn Devil that he may the more deface all feelings of Conscience This is the malignity of Revolters Hosea 5. 5. they will hear nothing to the contrary 3. There is a Total and there is a Partial Offence The Total Offence is when Men will give Christ no place in their Hearts but remain in their Infidelity John 8. 24. Because ye believe not that I am he ye shall die in your sins When they will take no warning they shall perish for despising the Remedy The Partial Offence is when they do not receive all of Christ though they may be sound in the Main these are those that the Apopostle speaks of That they are saved as by Fire 2 Cor. 3. 18. Some Doctrine or Practice wherein they allow themselves may prove false and unchristian yet the Man may be mercifully dealt with