to quit all other things to obtain it Vse 2. Is for Examination Let us examine our Spiritual Condition whether it be good or bad whether our Faith be sincere our Profession real whether we tend to Perdition or to Salvation whether we believe to the saving of the Soul that is if we care not what we lose so we may obtain the heavenly Inheritance Have you such a trust as that you can venture the loss of something which is dear to you for this Trust yea not only something but all things Certainly we have not a true belief of the promise of eternal Life if we can venture nothing upon it hazard nothing for it Now we venture things upon the account of God's Promise four ways 1. In a way of Mortification 2. In a way of Self-denial 3. In a way of Charity 4. In a way of submission to Providence 1. In a way of Mortification Denying our selves the sinful Pleasures of the Senses Our Sins were never worth the keeping these must always be parted with other things but at times therefore I can venture but little upon the security of eternal Life if I cannot deny my fleshly and worldly Lusts and a little vain Pleasure for that fulness of Joy which is at God's right hand for evermore I have God's Word for it that if I mortify the Deeds of the Body I shall live Rom. 8. 13. 'T is yet hard to abjure accustomed Delights and to Hearts pleasantly set the strictness of an holy Life seemeth grim and severe but a Believer that hath a prospect into Eternity knoweth that 't is better to deny the Flesh than to displease God To take a little pains in rectifying our disordered Hearts and distempered Souls than to endure pains for evermore And that a little momentany Delight is bought too dear if it be bought with the loss of eternal Joys No let me lose my Lusts rather than lose my Soul saith he Every Man's Heart cleaveth to those things which he judgeth best and the more it cleaveth to better things the more 't is withdrawn from other things Therefore Faith shewing us the truth and worth of heavenly Things and taking God's Word for its security it mastereth our Desires and carnal Affections 'T is the Stranger and Pilgrim whose Mind is perswaded of things to come and whose Heart is set upon them that abstaineth from fleshly Lusts 1 Pet. 2. 11. Upon the assurance of God's Word he is taking his journey into another World Tho the Flesh will rebel yet he counterballanceth the Good and Evil which the Flesh proposeth with the Good and Evil of the other World which the Word of God proposeth and so learneth more and more to contemn the pleasures of Sin and curb his unruly Passions Mortify your Members upon Earth for your Life is hid with Christ in God Col. 3. 3 â—5 And they that look for a Life of Glory hereafter will chuse a Life of Purity here upon Earth 'T is the Unbeliever findeth such an impotency in resisting present Temptations he hath not any sense or not a deep sense of the World to come 2. In a way of Self-denial What can you venture and forgo that way upon the security of God's Promise Mortification concerneth our Lusts and Self-denial our Interests What Interest can you venture upon the warrant of the Promise Christ saith He that denieth me before Men I will deny him before my Father in Heaven Luke 12. 9. And again Whosoever shall save his Life shall lose it c. Luke 9. 24. And once more vers 26. Whosoever shall be ashamed of me and my words of him shall the Son of Man be ashamed when he cometh in his Glory Now urge the Soul with the Promises Am I willing to hazard my temporal Conveniencies for the enduring Substance to incur shame and blame with Men that I may be faithful with God and own his Interest in the World and do I so when it actually cometh to a trial The Heart is deceitful and a Temptation in Conceit and Imagination is nothing to a Temptation in Act and Deed Therefore when your Resolutions are assaulted by Temptations of any considerable strength Do you acquit your self with good fidelity Can you trust God when he trieth your Trust in some necessary Point of Confession which may expose you to some loss shame and hazard in the World 3. In a way of Charity and doing good with your Estates That Religion is worth nothing that costs nothing and when all is laid out upon Pomp and Pleasure and worldly Ends as the advancing of your Families and Relations and little or nothing for God upon the security of his Promise or only so much as the Flesh can spare to hide your self-pleasing and self-seeking in other things Can you practise upon that Promise and try your Faith Luke 12. 33. Sell that you have and give Alms provide your selves Bags that wax not old a Treasure in the Heavens that faileth not What have you ventured in this kind Do you believe that he that giveth to the Poor lendeth to the Lord and that he will be your Pay-master Do you look upon no Estate so sure as that which is trusted in Christ's Hands and are you content to be at some considerable cost for Eternal Life Most Men love a cheap Gospel and the Flesh ingrosseth all Faith gets little from them to be laid out for God Do not these Men run a fearful hazard And while they are so over-careful to preserve their Estates to themselves and Families Do they believe to the saving of their Souls Or if they do not preserve their Estates but waste them and are at great costs for their Lusts they do nothing considerably or proportionably for God this is saving to the Flesh and they shall of the Flesh reap Corruption 4. In a way of submission to Providence Whether you will or no you are at God's disposal and cannot shift your selves out of his Hands either here or hereafter But yet 't is a part of your Duty voluntarily to surrender your selves to be disposed of and ordered by God according to his pleasure to be content to be what he will have you to be and to do what he will have you to do and suffer is included in selling all You must submit to be at God's finding which is that poverty of Spirit spoken of Mat. 5. 3. Blessed are the poor in Spirit Such whose Minds and Spirits are subdued and brought under Obedience to God you must be content to injoy what God will have you to injoy and to want what he will have you want and to lose what he will have you lose 2 Sam. 15. 26 27. and Iob 1. 21. The Lord gave and the Lord hath taken away blessed be the Name of the Lord. Many seem to resign all Goods Life and All to the Will of God But 't is because they secretly think in their Hearts that God will never put them to the trial or
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
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
into a place of Rest and Safety Partly because they sin against Experience after they have had some relish and taste of better things Heb. 6. 4. Partly because their Conversion again is the more difficult the Devil having a greater hold of them Mat. 12. 44. 4. With respect to the disproportion that is between the things that tempt us to look back and those things that are set before us 1. The things that tempt us to look back are the Pleasures of Sin and the Profits of the World both are but a tempory injoyment Heb. 11. 25. The Pleasures of Sin which are but for a Season The pleasures of Sin are base and brutish which captivate and bring a slavery on the Soul Titus 3. 3. The enjoiments of the World cannot last long your gust and relish of them within a little while will be gone 1 Iohn 2. 17. yet these are the things that tempt you to forget and draw you off from God And will you marry your Souls again to those Sins from which they were once divorced and for such paltry Vanities repent of your Obedience to God even after you have made trial of him Are these things grown better or God grown worse that you should turn your Hearts from him to them 2. The things that are before you are God and Heaven Reconciliation with God and the everlasting Fruition of him in Glory 1. Reconciliation with God with the consequent Benefits Communion with God now Peace of Conscience the Gift of the Spirit and the Hopes of Glory If there were no more than these Shall we look back Can we find better things in the World Alas there is nothing here but Fears and Snares a vexatious Uncertainty and polluting Injoyments such as may easily make us worse but cannot make us better What is this but to forsake the cold flowing Waters for a dirty Puddle Ier. 18. 14. Our own Mercies for lying Vanities Ionah 2. 8. 2. The everlasting Fruition of him in Glory Shall we look back that are striving for a Crown of endless Glory as if we were weary of the pursuit and give it over as an hopeless or fruitless Business If Christ will lead us to this Glory let us follow him and go on in what is well begun without looking back Never let us leave a Crown of Glory for a Crown of Thorns Vse 1. Is for Instruction to teach us what to do if we would set about the strict practice of Religion 1. See that your worldly Love be well mortified For till you be dead to the World God cannot recover his Interest in your Souls nor the Divine Nature be set up there with any Life and Power 2 Pet. 1. 4. see also 1 Iohn 2. 15. and 1 Iohn 5. 4. Till this be done God and Glory cannot be your ultimate End nor the main design of your Life for the World will turn your Hearts another way and will have the principal ruling and disposing of your Lives The World will have that Love Trust Care and Service that belongeth to God and be a great hindrance to you in the way to Heaven and you will never have peace The World doth first delude you and then disquiet you And if you cleave to it as your Portion you must look for no more Well then mortified it must be For how can you renounce the World as an Enemy if your Hearts be not weaned from it so far that it is a more indifferent thing to you to have it or want it and that you be not so eager for it or so careful about it 2. Let not the World steal into your Hearts again nor seâ—m so sweet to you â—or thâ—n you are under a temptation 't is our remaining-Folly and backsliding-Nature that is ever looking to the World which we have forsaken Now when you find this whenever the World hath insinuated into your Affections and chilled and cooled them to God and Heaven see that the Distemper be presently expelled pray as David Psal. 119. 36. Incline my Heart unto thy Testimonies and not unto Covetousness Be sure to be more fruitful in good Works Luke 11. 41. Give Alms of such things as you have and behold all things are clean unto you We renounced the World in our Baptismal Vow we overcame the World in our whole after-course 'T is not so got out of any but that we still need an holy jealousy and watchfulness over our selves Now that we may do both of these I shall give you some Directions 1. Fix your End and Scope which is to be everlastingly happy in the injoyment of God The more you do so the less in danger you will be of looking back We are often pressed to lay up Treasures in Heaven Mat. 6. 20. And as those that are risen with Christ to seek the things which are above Col. 3. 1. Our Lord himself saith to the young Man Mark 10. 21. Go sell all that thou hast and give to the Poor and thou shalt have Treasures in Heaven If our Life and Business be for Heaven and your mind be kept intent on the greater Matters of Everlasting Life nothing will divert you therefrom you will almost be ready to forget Earth because you have higher and better things to mind 'T is not barely thinking of the Troubles of the World or confessing its Vanities will cure your Distempers but the true sight of a better Happiness A little in hand is better you will think than uncertain Hopes but a sound Belief which is the substance of things hoped for the evidence of things not seen that openeth Heaven to you and will soon make you of another mind 2. Intirely trust your self and all your Concernmenâ—s in the Hand of God Christ expected from all those whom he called in an extraordinary manner that they should leave all without any thought or solicitude about it trusting in him not only for their â—ternal Reward but for their Provision and Protection by the way during their service And the same in effect is required of all Christians not to leave our Estates or neglect our Calling but renouncing the World and resolving to take such a lot in good part as he shall carve out to them All that enter into Covenant with God must believe him to be God All-sufficient Gen. 17. 1. The Apostle when he diswadeth from Worldliness he produceth a promise of God's not forsaking us and leaving us utterly destitute Heb. 13. 5. Let your Conversation be without Covetousness and be content with such things as you have For he hath said I will never leave thee nor forsake thee On the other side certainly 't is Unbelief that is the cause of Apostacy or falling back from God Heb. 3. 12. Take heed Brethren lest there be in any of you an evil Heart of Vnbelief in departing from the living God Certainly when we have resigned up our selves to Christ to do his Work we may trust him boldly and serve him chearfully we need not
So here 't is not a simple Negation but a Comparative that he approved of Moral Duties more than Sacrifice 2. Observe The two things compared Mercy and Sacrifice In the Prophet Hosea there is another word I desired Mercy and not Sacrifice and the Knowledg of God more than Burnt-Offerings Mercy comprehendeth the Duties of the Second Table as the Knowledg of God the Duties of the First Table Now this Piety towards God and Charity towards our Neighbour was more acceptable Service towards God than all the Rites of their External Worship Doct. There is much to be learned from God's expressing himself in his Word that he liketh Mercy to them that stand in need of it better than the Offering of the richest Sacrifice I frame the Point so as it may comply with Christ's Scope and Purpose Three things especially we learn in it I. The respective Value and Preference of Duties II. The Guise of Hypocrites as our Saviour pincheth and taxeth the Pharisees often by this Point III. The Excellency of Mercy I. I shall speak to the respective Value and Preference of Duties and there I shall lay down these Propositions 1. All that God commandeth must be respected and Obedience endeavoured partly because his Laws are all Holy Just and Good Rom. 7. 12. The Law is Holy and the Commandment Holy Iust and Good viz. that Law by which he was convinced and which had wrought such trouble in his Heart Holy as being the Copy Draught of God's Holiness Iust as doing no Wrong no Infringement of our just Freedom Good as profitable to direct and perfect our Operations nothing therein is in vain or useless And partly because they are all ratified by the same Authority Exod 20. 1. God spake all these words not these words but all these words He that said Thou shalt not commit Adultery said also Thou shalt not Steal as the Apostle improveth the Observation Iam. 2. 11. For he that said Do not commit Adultery said also Do not kill God hath expressed his Will in one thing as well as another And partly because in Conversion we have Grace given to obey all Ephes. 4. 24. The new Man is created after God in Righteousness and true Holiness 'T is not only sitted for Righteousness but Holiness not only for Holiness but Righteousness As the Sun is placed in Heaven that he may shed abroad his Influences every where and nothing is hidden from his Heat and Light So is Grace planted in the Heart that it may diffuse it self in an uniform Obedience and that we may be Holy 1 Pet. 1. 15. As he that hath called us is holy in all manner of Conversation The Heart is framed to resist every Sin and to observe all the Commands of God The new Creature never cometh maimed out of the Birth or wanting any part Well then Holiness and Righteousness must ever go together and the Obedience to both Tables be inseparable We must serve him in Holiness and Righteousness all our days Luke 1. 75. Not in Holiness only or in Righteousness only but in both 2. Though all are to be respected yet all Duties are not equal nor all Sins equal A vain Thought is not so heinous a Crime as the killing of a Man And to blaspheme and curse God is a greater Sin than an idle Word and Idolatry than stealing of a Shilling Though all God's Laws stand by the same Authority yet the Matter of all is not of a like moment and consequence And therefore the Sins and Duties are greater and lesser according to the importance of the Law Mat. 5. 19. Whosoever shall break one of the least of these Commandments and shall teach Men so to do shall be least in the Kingdom of Heaven There are Commandments which may be called the least and there are others which may be called the greatest In ordine motum the Order sheweth the Weight The Fundamental Article of the Covenant is to have God for our God and to prefer Natural Worship before Instituted the Means stated before Manner and Time God before Man Parents before others 3. Simple Duties of the first Table are greater than Duties of the Second Christ himself saith Matth. 22. 38. That this is the first and great Commandment They must needs be the greatest because the Object of them is greatest God is greater than Man as 't is said Iob 33. 12. To oppose a Prince in Person is more than to oppose his mean Officer He that sinneth against his Neighbour sinneth against God but not so immediately 1 Cor. 8. 12. And 2. because this is the great Bond on the Heart to enforce the Duty of the second the Conscience of our Duty to God because I love or fear or would honour God therefore I perform my Duty to Man for the Lord's sake And so we turn Second-Table Duties into First-Table Duties And so Alms is a Sacrifice Heb. 13. 16. And so Obedience to Masters is Obedience to God Ephes. 6. 6. And as they inforce so they regulate for we are to obey them in the Lord and so as will stand with an higher Duty we owe to God Acts 4. 19. Whether it be right in the sight of God to hearken unto you more than unto God judg ye So that these are the greatest Duties but yet this must be understood so as the Comparison be rightly made The chief of the First-Table with the chief of the Second the middle with the middle the least with the least Externals with Externals otherwise not Disobedience to Parents is more than an irreverent Speech of God Adultery a greater Sin than coldness in Worship stealing than not giving The People made many Prayers but their Hands were full of Blood Isa. 1. 15. And therefore the Order must be rightly conceived first love to God then love to Men first the Worship of God and then Duty to Men in our several Relations first Acts of outward Worship then Acts of outward Respects to Men Duties of Piety and also Justice and Charity Thus the Circumstantial and Ceremonial Duties of the First-Table must give place to the necessary and moral Duties of the Second But when the Comparison is duly made in the same Rank those Laws which do simply and directly respect God are to be preferred before those Duties which concern Men. And Sins of the highest Degree against the first Table are greater than Sins of the highest degree against the Second And in Duties the Love of our Neighbour must give place to the Love of God As the Love of Father and Mother Wife Children Friends Brethren Luke 14. 26. If any Man hate not Father and Mother c. he cannot be my Disciple God is chief and most worthy of respect 4. Moral and Substantial Duties should chiefly be made Conscience of and ought to take place of Ceremonial Observances though belonging to the First-Table for so in the Text is Mercy preferred before Sacrifices Which is to be regarded to a double end
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Concision who instead of circumcising themselves did cut asunder the Church of God But the sound Believers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Circumcision indeed as being circumcised by the Circumcision made without Hands in putting off the Body of the Sins of the Flâ—sh by Christ Câ—ll 2. 11. They were the true Children of Abraham who did indeed perform that for which Circumcision was intended For we are the Circumcision which worship God in the Spirit and rejoice in Christ Iesus and have no confidence in the Flesh. In the words we have a three-fold Description of the True Circumcision How they stand affected To God Christ Self I. They worship God in the Spirit II. They rejoice in Christ Jesus III. They have no confidence in the Flesh. I. They worship God in the Spirit This Clause may be interpreted 1. In opposition to the Legal Ordinances So 't is taken Iohn 4. 23 24. But the hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth For the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and Truth The Jewish Worship is in a sense called Carnal the Christian Spiritual Heb. 7. 16. A Carnal Commandment Heb. 9. 10. Carnal Ordinances imposed on them till the Time of Reformation And Shadows Heb. 10. 1. Now the Lord would have a Spiritual Worship and the Truth of what was in these Shadows these external Forms he allowed instituted in the Infancy of the Church so that they worship God in the Spirit is they have embraced the true Worship of the Gospel and serve God not by the Carnal Rites of the Law but by the pure rational Worship of the Gospel This is part of the sense 2. It implieth worshipping God with the inward and spiritual Affections of a renewed Heart Heb. 12. 28. Wherefore we receiving a Kingdom which cannot be moved Let us have Grace whereby we may serve God acceptably with Reverence and Godly Fear Worship flowing from Grace engaging the Heart in God's Service is that which God prizeth Therefore a Christian should not rest in an External Form God is my Witness whom I serve with my Spirit Rom. 1. 9. 3. It doth also imply the Assistance and continual Influence of the Holy Spirit Ephes. 6. 18. Praying always with all Prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all Saints And Iude v. 20. Praying in the Holy Ghost The Doctrine is this That a True Christian is known by his Worship or is one that doth worship God in the Spirit Here I shall shew you 1. What is Worship 2. What a true Christian 1. doth worship 2. Why in the Spirit 1. What is Worship 'T is either Internal or External The Internal consisteth in the Love and Reverence we owe to God The External in those Offices and Duties by which our Honour and Respect to God is signified and expressed 1. Internal The Soul and Life of our Worship lieth in Faith and Reverence and delight in God above all other things Psal. 2. 11. Serve the Lord with Fear and rejoice with Trembling Such a delight as will become the greatness and goodness of God Worship hath its Rise and Foundation in the Heart of the Worshipper there it must begin In our high thoughts and esteem of God especially two things Love and Trust. 1. Love Deut. 6. 5. Thou shalt love the Lord thy God with all thy Heart with all thy Soul and with all thy Might We worship God when we give him such a Love as is Superlative and Transcendental far above the Love that we give to any other thing that so our respect to other things may sâ—oop and give way to our respect to God 2. The other Affection whereby we express our esteem of God is Trust which is the other Foundation of Worship Psal. 62. 8. Trust in the Lord at all Times pour out your Hearts before him Delightful adhesion to God and an intire dependance upon him if either fail or be intermitted our Worship faileth If Delight Job 27. 10. Will he delight himself in the Almighty Will he always call upon God Isa. 43. 22. But thou hast not called upon me O Jacob but thou hast been weary of me O Israel They that love God and delight in him cannot be long out of his company They take all Opportunities and Occasions of being with God So Dependance and Trust Heb. 3. 12. Take Brethren lest there be in any of you an evil Heart of unbelief in departing from the Living God James 1. 6 7. Let him ask in Faith nothing wavering for he that wavereth is like a Wave of the Sea driven with the Wind and tossed For let not that Man think that he shall receive any thing of the Lord. Dependance begets Observance They that distrust God's Promises will not long keep his Precepts If we look for all from him we will often come to him and take all out of his hands Be careful that we do not offend him and displease him 2. External In those Offices and Duties by which our Honour and Respect to God is signified and expressed As by Invocation Thanksgiving Praises Obedience God will be owned both in Heart and Life In all these prescribed Duties by which our Affections towards him are acted If God did not call for outward Worship why did he appoint the Ordinances of Preaching Praying singing Psalms Baptism and the Lord's Supper God that made the whole Man Body and Soul must be worshipped of the whole Man Therefore besides the Inward Affections there must be External Actions In short we are said to worship God either with respect to the Duties which are more directly to be performed to God or in our whole Conversation 1. With respect to the Duties which imply our solemn Converse with God and are more directly to be performed towards him such as the Word Prayer Praise Thanksgiving and Sacraments Surely these must be attended upon because they are special Acts of Love to God and Trust in him And these Duties are the ways wherein God hath promised to meet with his People and appointed us to expect his Grace Exod. 20. 24. In all places where I record my Name I will come unto thee and bless thee And Mark 4. 24. 'T is a Rule of Commerce between us and God With what measure ye mete it shall be measured to you and unto you that hear shall more be given 2. In our whole Conversation Luke 1. 74 75. That we should serve him without Fear in Holiness and Righteousness before him all the days of our lives A Christian's Life is a constant Hymn to God or a continued Act of Worship ever behaving himself as in the sight of God and directing all things as to his Glory He turneth Second-Table Duties into First James 1. 27. Pure Religion and undefiled before God and the
Father is this To visit the Fatherless and Widows in their Affliction and to keep himself unspotted from the World Heb. 13. 16. To do good and to communicate forget not for with such Sacrifices God is well pleased Ephes. 5. 21 22. Submitting your selves one to another in the fear of God Now a true Christian maketh Conscience of all this as of Internal Worship so External As of Solemn and Sacred Acts so of a constant Awfulness of God Secondly The Reasons 1 st Why a true Christian doth worship God 2 dly Why in the Spirit 1 st For the Worship it self 1. Because they have a deep sense of his Being and Excellency impressed upon their Hearts 1. His Being These two Notions live and die together That God is and that he ought to be worshipped and served Heb. 11. 6. The one immediately floweth from the other The first Commandment is Thou shalt have no other Gods before me The second Thou shalt not worship a graven Image If 〈…〉 Worship is certainly 〈…〉 They that have no 〈…〉 they had no God The Psalmist proveth Atâ—â—ism by that Psal. 14. 1. The Fool hath said 〈…〉 Heart There is no God And vers 4. They call not upon God 2. His Excellency They have a cleareâ— sight of God than others have and are more acquainted with him than otherâ— are and therefore are more prone to worship When God had proclaimed his Name and manifested himself to Moses Exod. 34. 8. He made haste and bowed himself to the Earth and worshipped None so ready and forward Psal. 9. 10. They that know thy Name will put their trust in thee 2. Because they have a Principle within them which inclineth them to God Their Hearts are carried to him as light Bodies are carried upward There is such a Grace as Godliness 2 Pet. 1. 6. and distinct in the Notion from Righteousness and Holiness 1 Tim. 6. 11. Follow after Righteousness Godliness 2 Pet. 3. 11. What manner of Persons ought we to be in all Holy Conversation and Godliness What is the Notion then of it 'T is Tendentia mentis in Deum An Impression left upon their Hearts which causeth a bent and tendency towards God as the Fountain of their Mercies the Joy of their Souls and the Center of their Rest. There is such an Inclination in some stronger in others more remiss but in all that are made Partakers of a Divine Nature in some good Degree so as ordinarily to prevail over the Inclinations of the Flesh As Holiness noteth purity of Life so Godliness an Inclination to God 3. Because of their Relations to God which they own God pleadeth his Right Mal. 1. 6. If I be a Father Where is mine Honour If I be a Master Where is my Fear A Father must have Honour and a Master must have Fear And God who is the common 〈◊〉 and 〈◊〉 Master of all must have both A Worship and Honour in which Reverence and Fear is mixed with Love and Joy Or as the owning of a King implyeth submission to his Government so the owning of a God Adoration and Worship 2 dly Why in the Spirit 1. Because Worship without the Spirit is like a Body without the Soul 't is but the Carcase of a Duty The Heart must be the principal and chief Agent in this Business Mat. 15. 8. This People draweth nigh to me with their Mouths and honoureth me with their Lips but their Hearts are far from me There is no Love to God rather an habitual aversion from him 2. External Worship is but a Means to the Internal as Prayer Hearing Reading Receiving tend to promote Love Trust Heavenly-mindedness Self-denial Mortification purity of Life and Conversation Now as the Means are only valuable with respect to their End so are these Duties of Hearing Reading Singing Diligence in the use of Means is good but those Acts that are conversant about the End are better such as the Love of God and Delight and Trust in God for Finis est nobilior mediis Nay amongst the Internal Acts as they are Means to one another so the nearer respect they have to the last End the more noble they are As Faith is more noble than bare Knowledg because Knowledg tendeth to Faith Psalm 5. 10. Love than Faith because Faith tendeth to Love Gal. 5. 6. 1 Cor. 13. 13. Faith causeth Love and serveth as the Bellows to in-kindle this Holy Fire and in Love Desire maketh way for Delight as its noblest Act. And accordingly must all things be valued as they suit the great End which is the injoying of God 3. A Man doth not partake of the Gospel-Blessing till he doth serve God in the Spirit that is till he be made partaker of the Regenerating Grace and actual Influence of the Holy Spirit 1. Of his Regenerating Grace Rom. 7. 6. That we should serve in newness of the Spirit and not in oldness of the Letter New Life is the principal of Evangelical Obedience and when we are renewed by the Holy Ghost we walk in newness of Conversation The Gospel is a Ministry of the Spirit 2 Cor. 3. 8. It not only requireth Duty but giveth Power to perform it The Letter of the Law requireth but giveth no Principle or Inclination to do it that is from Regenerating Grace or the Law written upon our Hearts John 3. 6. That which is born of Spirit is Spirit that is suited inclined disposed fitted for a Spiritual Life 2. Actual Influence He still worketh in us what is pleasing in God's sight Helpeth to mortify Corruption Rom. 8. 13. If ye through the Spirit do mortify the Deeds of the Body ye shall live To perfect Holiness Heb. 13. 21. that so we may serve God in all purity of Life We cannot get nor keep nor act nor increase Grace of our selves if forsaken by the Spirit of Grace The foulest Sins would become our Pleasure and the most unquestionable Duties our Burden If he withdraw his quickning Influences you can do nothing Vse 1. It reproveth those that either do not worship God or by halves or not worship him in the Spirit 1. It disproveth their Confidence that do not worship God There are an irreligious sort of Men that neither call upon him in publick or in private in the Family or in the Closet but wholly forget the God that made them and at whose expence they are maintained and kept 1. Let me reason with you as Men Wherefore had you reasonable Souls but to praise and honour and glorify your Creator and Preserver If you believe there is a God why do you not call upon him The neglect of his Worship argueth a doubting of his Being If there be such a supream Lord to whom you must one day give an account how dare you live without him in the World All the Creatures glorify him Psal. 145. 10. they passively but you have a Heart and a Tongue to glorify him actually Man is the Mouth of the Creation to return to God
the praise of all that Wisdom Glory and Power which is seen in the things that are made Now you should make one among the Worshippers of God 2. Let me reason with you as Christians Are you a Christian and have such Advantages to know more of God and will you be dumb and tongue-tied in his Praise Have you the discovery of the Wonders of his Love in your Redemption by Christ and do you see no cause to own and acknowledg him Have you no Necessities to bring to the Throne of Grace In Christianity you know his particular Providence and Redemption by Christ and should you eat and drink and trade and sleep and never think of God Have you no Pardon to sue out no Grace that you stand in need of that you should live like a brute Beat go on in the circle of Trade Business Comforts and never think of God! You profess you know him but in your Works you deny him and sin doubly both against the Light of Reason and Christianity All that are not avowed Athâ—ists must have some Worship 2. It cutteth off their Conâ—idence that worship him by halves They are of many sorts 1. Some worship him in publick but never in private and secret though Christ hath given us direction to enter into our Closets Mat. 6. 6. And surely every Christian should make Conscience of secret Duties There are many Disputes about praying in Families though those that take their daily Bread should seek God together but there can be no dispute about praying in Secret for the Precept that requireth Prayer first falleth upon single Persons before it falleth upon Families and Churches 1 Thess. 5. 17. Pray without â—easing This cannot concern Families and Churches they are done at stated times when they can conveniently meet but every Man in secret is to be often with God Christ was often alone Mark 1. 35. He went â—ut into a solitary place and there prayed Surely Christ had not such need to pray as we have nor such need of retirement his Love to God being always â—ervent and so in no danger of distraction God poured out the Spirit that we might go apart and mourn over Soul-Distempers Zech. 12. 10 11 12 13 14. Now God's precious Gifts are not given in vain So Acts 10. 2. Cornelius prayed to God alway Therefore certainly secret Prayer is a necessary Duty of God's Worship to be observed by all that acknowledg God to be God and the World to be ruled by his Providence or themselves to have any need of his Grace and Pardon or hope for any thing from him in the World to come Therefore if you have any sense of Religion or think you have any need of particular commerce with God you should make Conscience of secret Prayer 2. Others that make Conscience of External Worship Prayer Hearing Reading Singing of Psalms but not of Internal Worship Faith Love and Hope The External Forms were appointed for the acting or increasing of Internal Grace and so they superficially are conversant about the Means and never mind the End External Worship is sensible and easily done but Internal Worship is difficult External Worship may procure us esteem with Men but Internal Acceptance with God External Worship satisfieth blind Conscience but doth not better the Heart External Worship may puff us up with a vain Confidence but Internal Worship maketh us lament Spiritual Defects We have not that purity of Heart that deep sense of the World to come that absolute dependance upon God which may quiet our Souls in all Exigencies Surely they are better Christians that have the Effect of the Ordinances than they that have only the Formality of them The External Duty may procure us toil and wearisomness to the Flesh but the Internal Worship bringeth us Comfort and Peace The more Faith in Christ and Love to God and lively Hope of Eternal Life the more is the Soul comforted Therefore if you will always lick the Glass and never taste the Hony go on in a Tract of Duties but you will have no comfort in them In short They that go on in External Duties may be said in some sense to serve God but they do not seek after him In pretence they make God the Object of their Worship for they do not worship an Idol but they do not make him the End of their Worship A Man maketh God the End of his Worship when he will not go away from God without God when he looketh to this that his delight in God be quickned his dependance upon God strengthned his hatred of Sin encreased and by every Address to God is made more like God 3. It reproveth and disproveth those that put on a garb of Devotion when ministring before the Lord but are slight and vain in their ordinary Conversation A Man should be in some measure such out of Duty as he giveth out himself to be in Duty For his whole Life should be as it were a continued Act of Worship Prov. 23. 17. Let not thy Heart envy Sinners but be thou in the Fear of the Lord all the day long We should still live in a dependance upon God and in subjection to him Psal. 16. 8. I have set the Lord always before me He is at my right hand I shall not be moved In Point of Reverence and in point of Dependance because we are in danger to miscarry both by the Delights of Sense and the Terrors of Sense If a reverence of and a dependance on the great God do still possess our Hearts we shall carry our selves more soberly as to the Comforts of the World and not be easily discouraged and daunted with the Fears of the World This is our Preservative and maketh us true and faithful to our great End 3. Those that do not serve God in the Spirit You should worship God so as it may look like Worship and Service performed to God and due to God 'T is Spiritual Worship God requireth and is ever pleased with all He seeketh such to worship him as worship him in Spirit and in Truth Iohn 4. 23. And this is most agreeable to his Nature Iohn 4. 24. God is a Spirit and they that worship him must worship him in Spirit and in Truth When Hearts wander when Affections do not answer Expressions Is this like Service and Worship done to an All-seeing and All-knowing Spirit Is there any stamp of God upon the Duty of his Majesty Goodness and great Power Vse 2. For the Comfort of good Christians Here is their Carriage towards God briefly set down They worship God in the Spirit A Christian is described by his proper Act Worship and by the prâ—per Object thereof God and by the proper part and seat thereof In the Spirit Do you worship him with Reverence and with Delight and Affection with a Trust Hope and Confidence 1. With Reverence Considering God's Majesty and our own Vileness The Majesty of God Mal. 1. 13. For I am a great
King saith the Lord of Hosts Slight Worship argueth lessening thoughts of God Do you know to whom you speak 'T is a contempt of God if you think any thing will serve the turn you have mean thoughts of him and do not consider him as you ought to do So our vileness Gen. 18. 27. Who am I that am but Dust and Ashes that I should speak unto God Dust as to the business of his Original and Ashes by the desert of Sin In our nearer Approaches to God thus should we think of our selves 2. With Delight and Affection as our reconciled Father in Christ. So he is to us as the Well-spring of all Grace and Goodness The great Work of the Gospel is to bring us to God as a Father Gal. 4. 6. God as a Judg by the Spirit of Bondage driveth us to Christ But Christ by the Spirit of Adoption bringeth us back again to God as a Father This is the Evangelical way of worshipping that in a Child-like manner we may come to God 3. With Trust Hope and Confidence He knoweth all our Wants can relieve all our Necessities Psal. 57. 2. I will cry unto God most high who performeth all things for me Worship would be a cold Formality if we had to do with one that knew us not or had not Sufficiency and Power to help us But God is Omniscient and All-sufficient and hath promised to hear and help us in our straits He knoweth our Necessities when we know them not II. We come now to the second Character And rejoice in Christ Iesus Thence observe Doct. That the great Work of a Christian is a rejoicing in Christ Iesus or a thankful sense of our Redeemer's Mercy In opening this Point I shall use this method 1 st Shew you What is this rejoicing in Christ. 2 dly I shall prove That Christ is matter of true Rejoicing in his Person Offices Benefits 3 dly That Christians are not sound and sincere in their Profession unless they do keep up this Rejoicing in Christ. 1 st What is this Rejoicing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Original word implieth such a degree of Joy as amounts to glorification or boasting or such an exultation of Mind as breaketh out into some sensible expression of it There are in it three things 1. An apprehension of the Good and Benefit which we have by Christ For otherwise how can we rejoice and glory in Him 1 Cor. 1. 30 31. But of him ye are in Christ Iesus who of God is made to us Wisdom and Righteousness and Sanctification and Redemption That according as it is written He that glorieth let him glory in the Lord Christ is All. That our whole Rejoicing may be in him who hath enlightned us with the Knowledg of the Gospel and shewed us the way of Salvation and is the Author of our Justification and Sanctification and of our deliverance from all Calamities and from Death it self These Benefits are the cause of our rejoicing namely the Promises of the Gospel sealed by his Death and the Graces conveyed to us by his Spirit We rejoice and glory in him as the only and all-sufficient Saviour They that gloried in Circumcision gloried in their entrance into the Legal Covenant They became Debtors to the Law but Christ hath ratiâ—ied it in the New Covenant by his Blood therefore here is more abundant cause of rejoicing 2. Due Affections of Contentment Joy Love Exultation of Heart that followeth thereupon A blessing our selves in our Portion that this great Happiness is fallen to our share offered to us at least if not possessed by us The very Knowledg of Christianity breedeth Joy Acts 8. 8. And there was great joy in that City That is upon the tendency of the Gospel much more when we believe in Christ and embrace his Religion and resolve to become his Disciples They received his Word gladly Acts 2. 41. His Doctrine must be welcomed with the Heart with all Love and Thankfulness 'T is said of the Jaylor Acts 16. 34. That he rejoiced believing in God and all his House He was but newly recovered out of the Suburbs of Hell ready to kill himself but just before so that a Man would think 't were easier to fetch Water out of a Flint or a spark of Fire out of the bottom of the Sea than to expect or find Joy in such an Heart yea though still in danger of Life for treating those as Guests whom he should have kept as Prisoners yet he rejoiced when acquainted with Salvation by Christ More especially should we rejoice when the Comfort is sealed up to our Consciences Rom. 5. 11. Not only so but we also joy in God through our Lord Iesus Christ by whom we have now received the Atonement The Eunuch when he was baptized He went on his way rejoicing Acts 8. 39. 3. An expression of it by an open Profession of Christ's Name both in Word and Deed what-ever it costs us They are said to rejoice in Christ Jesus who in those Times could profess his Name though with hazard and self-denial As the Thessalonians who received the Word with much Affliction and much Assurance and Joy in the Holy Ghost 1 Thess. 1. 6. And 't is expressed by the Parable of the Man that found the true Treasure and for joy thereof sold all that he had to buy the Field Matth. 13. 44. They are willing to lose all other Contentments and Satisfactions for this Christ is enough They needed this Joy to encourage them against the Tryals which they then underwent for Christ's sake and the Gospel's sake 2 dly That Christ is matter of true Rejoicing for they are Fools that rejoice in Bawbles and Trifles A Christian's Joy may be owned and justified When Christ's Birth was celebrated by Angels 't is said Luke 2. 10. Behold I bring you glad tydings of great Ioy. Here is Joy and great Joy in Salvation by Christ And Mary Luk 1. 46 47. My Soul doth magnify the Lord and my Spirit doth rejoice in God my Saviour Surely there is no cause of Joy wanting in God and in God coming as a Saviour In short In Christianity all is fitted to fill our Hearts with Delight and Joy 1. The wonderful Mysteries of our Redemption by Christ. Thereby 1. A way is found out for our Reconciliation with God and how that dreadful Controversy may be taken up and Heaven and Earth may kiss each other 2 Cor. 5. 19. Surely this is glad Tidings of great Joy to self-condemned Sinners who stood always in fear of the Wrath of God and the Flames of Hell What Joy is it to a condemned Man that is ready every day to be taken away to Execution to hear that his Peace is made that Pardon may be had if he will seek it and sue it out 2. A distinct Relation of a defeat of the great Enemies of our Salvation Death Hell the Devil and the World He hath not only made our Peace with the Father by the
Weak The Perfect that have the Truth of their side must not condemn others nor the Weak must not condemn and censure them 2. Something expressed Or the Reason of this mutual Condescension and Forbearance if they be sincere and humble God will at length shew them the Truth I begin with his Counsel to the Strong and Grown Christian and there I shall speak first of the Term by which they are expressed Let as many of us as be perfect Doct. That there is a kind of Perfection attainable in this Life I shall first explain the Point by several Distinctions Secondly Prove that all Christians should endeavour to be perfect For the first There is a double Perfection Perfectio termini praemii perfectio viae seu cognitionis sanctitatis A Perfection of the Reward and a Perfection of Grace 1. Of the Reward which the Saints shall have in Heaven where they are freed from all sinful Weakness 1 Cor. 13. 10. When that which is perfect shall come then that which is in part shall be done away In Heaven there is perfect Felicity and exact Holiness then the Saints are glorious Saints indeed when they have neither spot nor wrinkle nor blemish nor any such thing Ephes. 5. 27. When presented faultless before the presence of his Glory Jude 24. Now this we have not in the World but because this we expect in the other World we are to labour after the highest perfection in Holiness here because allowed Imperfection is a disesteem of Blessedness Do we count Immaculate Purity and Perfection in Holiness to be our Blessedness hereafter and shall we shun it and fly from it or at least neglect it as if it were our Burden now No surely he that hath this hope in him purifieth himself as Christ is pure 1 John 3. 3. That looketh not for a Turkish Paradise but a Sinless Estate will endeavour it now get as much as he can of it now When you cease to grow in Holiness you cease to go on any farther to Salvation you seem to be out of love with Heaven and Blessedness when your Desires and Endeavours are slaked 2. The Perfection of Grace and Holiness is such as the Saints may attain unto in this Life Col. 4. 12. That ye may stand perfect and compleat in all the Will of God So we are perfect when we want none of those things which are necessary to Salvation when we study to avoid all known Sin and address our selves to the practice of all known Duty serving God universally and intirely Secondly There is Perfection Legal and Evangelical Legal is unsinning Obedience Evangelical is sincere Obedience the one is where there is no Sin the other no Guile no allowed Guile The one standeth in an exact conformity to God's Law the other in a sincere endeavour to fulfil it the one will endure the Ballance the other can only endure the Touchstone 1. The legal Perfection is described Gal. 3. 10. Cursed is every one that continueth not in all the words of this Law to do them A personal perpetual perfect Obedience It supposeth a Man innocent it requireth that he should continue so for the least Offence according to that Covenant layeth us open to a Curse As the Angels for one Sin once committed were turned out of Heaven and Adam out of Paradise The omitting of ought we are to perform the committing ought we are forbidden yea the least warping as well as swerving by an obliquity of Heart and Spirit maketh us guilty before God Now this is become impossible through the weakness of our Flesh. Rom. 8. 3. Man is fallen already and hath mixed Principles in him and cannot be thus exact with God 2. Evangelical When the Heart is faithful with God fixedly bent and set to please him in all things 2 Kings 20. 3. Remember Lord I have walked before thee in Truth and with a perfect Heart This may be pleaded in subordination to Christ's Righteousness this Perfection is consistent with Weakness 2 Chron. 15. 17. Nevertheless the Heart of Asa was perfect all his days And yet he is taxed with several Infirmities This Perfection all must have 1 Chron. 28. 9. And thou Solomon my Son know thou the God of thy Father and serve him with a perfect Heart and a willing Mind What is done for God as it must be done willingly readily not by constraint but the native Inclination of the Soul so perfectly that is with all exactness possible As some may do many things which are good but their Hearts are not perfect with God 2 Chron. 25. 2. He did that which is right in the sight of the Lord but not with a perfect Heart Not a sincere bent of Soul towards God alone when the Heart is divided between God and other things Hosea 10. 2. Their Heart is divided Jam. 1. 8. A double-minded Man is unstable in all his ways An Heart against an Heart In point of Faith between God and other Confidences in point of Love between God and the Vanities of the World and God's Interest is not chief nor do we love him above all things In point of Obedience between pleasing God and pleasing Men and pleasing God and our own vain Fancies and Appetites honouring God and promoting our Worldly Ends you set up a Rival and Partner with God Now this Perfection we must have or else not in a state of Salvation 3. There is a Perfection Absolute and Comparative 1. That is absolutely perfect to which nothing is wanting This is in our Lord Christ who had the Spirit without measure this is in our Rule but not in them that follow the Rule Psal. 18. 30. As for God his way is perfect But that absolute Perfection is not in any of the Saints here upon Earth I prove by these Arguments 1. Where there are many Relicks of Flesh or carnal Nature left there a Man cannot be absolutely perfect but so 't is with all the Godly there is a double warring-working Principle in them Gal. 5. 17. For the Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary the one to the other so that ye cannot do the things that ye would And 't is actually confirmed in Paul witness his Groans Rom. 7. 24. Oh wretched Man that I am who shall deliver me from the Body of this Death Mark there the Apostle speaketh of himself not of another of himself in his present renewed Estate not of his past and unconverted Estate when a Pharisee His past Estate he had spoken of vers 9. Sin revived and I died but vers 14. I am Carnal and vers 15. That which I do I allow not and vers 18. How to perform that which is good I find not Many things there said cannot agree to a Carnal Man As for instance not allowing Sin vers 15. Hating Sin in the same Verse What I hate that do I so delight in the Law of God vers 22. Again there is
destitute of every thing which might commend us to God but there is a fulness in Christ to be communicated to all who sensible of their own emptiness do seriously apply themselves to him a perfect Wisdom a perfect Righteousness perfect Sanctification and supplies for ouâ— perfect Glory and Blessedness He beginneth by his Spirit to renew our Natures and this Grace is still of the growing Hand till all be crowned in Glory there is a compleat Fulness in our Mediator 4. There is a perfect Reward or a perfect state of Glory in which there is nothing wanting either to Holiness or Happiness The Scripture describeth it by our growing up into a perfect Man in Christ Jesus Ephes. 4. 13. We have our Infancy at our first Conversion when liable to childish Ignorance and many Infirmities we have our youth and growing Age when making Progress in the way of Grace towards Perfection And lastly We have our perfect manly Age when we are come to our full pitch when Grace is fully perfected in Glory In Scripture there is nothing said of the fading and declining time of old Age. Oh! blessed will that time be when we shall be holy and undefiled above the reach of Temptations when Believers receive all immediatly from the Fountain of Holiness and are filled with the fulness of all Perfections And shall we that have such Hopes be lazy and negligent No we must press towards the Mark if we expect it as our Felicity we must prize it and seek after it and get more of it every day Vse 1. Is to press and exhort you to labour after Christian Perfection 1. Motives What you lost in Adam must be recovered in Christ or else you dishonour your Redeemer Now we lost in Adam Innocency and perfect Holiness therefore you must seek to recover it by Christ for certainly Christ is more able to save than Adam to destroy Rom. 5. 17. The abundance of Grace and the Gift of Righteousness came by Jesus Christ. 'T is true Christ doth his Work by Degrees but if we mind it not and lazily expect that he should make us perfect how will it ever be for God will not save us without us and as far as we hope for any thing we must endeavour after it for Christian Hope is not a devout Sloth but an incouragement to Diligence 2. We pray for Perfection and therefore we must endeavour after it otherwise our Prayers are a Mockery We pray Mat. 6. 8. and 1 Thess. 5. 23. The God of Peace sanctify you throughout even your whole Body Soul and Spirit We pray for compleat Sanctification in hope to obtain it Prayer is not for God's sake but ours a solemn binding our selves to use the means that we may obtain the Blessings that we ask 3. In our making Covenant we purpose to do the whole Will of God now where there is a Purpose there must be an Endeavour and a Progress for otherwise 't is not made with a true heart Heb. 10. 22. A Man may purpose Duty in a Pang which afterward he retracts in his Conversation and Practice he may wish for Perfection like it in the general not considering it as exclusive of his beloved Lusts but there he will be excused Yea he may sincerely purpose it yet be faint and slack in his Endeavours Therefore we need to be exhorted continually to be more earnest and diligent in Holiness to avoid all appearance of Evil 1 Thess. 5. 22. Not to allow our selves in the omission of any known Duty Iames 4. 13. or the commission of any known Sin though never so near and dear to us Psal. 18. 23. I was upright before thee and kept my self from mine Iniquity Therefore unless we comply with these Exhortations and set our selves sincerely to do the whole Will of God the Challenge will be brought against us which was brought against the Church of Sardis I have not found thy Works perfect before God Rev. 3. 2. Your Vows were good but your Practice is not answerable 4. Consider the Comfort and Peace of that Man who doth more and more press towards Perfection Psalm 37. 37. Mark the perfect Man behold the Vpright for the End of that Man is Peace They have a sweet Life and an happy Close a tolerable passage through the World and a comfortable passage out of the World For Means 1. See that the Work be begun for there must be converting Grace before there can be confirming Grace Life before there be Strength and Growth as there must be Fire before it can be blown up for what good will it do to blow a dead Coal to seek Strength before we have Life 't is as if we should give Food or Physick to a dead Man The Secure and Impenitent are not to be confirmed and strengthned but humbled and changed We must first chuse God for our Portion before we can be exhorted to cleave to God Acts 11. 23. First the Perfection of Sincerity before the Perfection of Growth and Progress the Measures and Degrees following the real being of Grace in the Soul 2. If you would be perfect the radical Graces must be strengthned which are Faith Hope and Love strong Faith fervent Love lively Hope Such a Faith as realizeth the unseen Glory and giveth such a deep sense of the World to come as that you are willing to venture all upon the Hopes of it such an Hope as sets the Heart upon Glory to come as present things do not greatly move us such a Love as levelleth all our Actions to God's Glory and our eternal enjoyment of him Iude 20 21. 3. Use the Means with all Seriousness and good Conscience these conduce to perfect what is lacking to your Faith to root you ground you in Love confirm you in Hope that the Thoughts of Heaven may be more affecting and engaging Now the principal Means are the Word and Sacraments and Prayer 1. In the Word you have Principles of Faith Obligations to Love and Arguments of Hope therefore 't is said God buildeth us up by the Word of his Grace Acts 20. 32. 2. The Sacraments strengthen Faith Hope and Love as Signs and Seals of the Love of God through Jesus Christ in the new Covenant that so our Consolation may be more strong they strengthen our Faith and Hope as a Bond or a Vow So they excite and engage our Love and Obedience we bind our selves to God anew to pursue our everlasting Hopes whatever they cost us Our great Diseases are proneness to Evil and backwardness to Good we check the one and cherish the other 3. Prayer for 't is God that perfects us 2 Pet. 5. 10. he must be sought to his Blessing maketh the means effectual 4. Think much and often of your perfect Blessedness which you expect according to promise which will quicken and excite you to more diligence There is a time coming when the Mind shall be filled with as much Light and the Heart with as much Love
be considered that we must dispense this Forbearance as the Matter will bear There are great Disputes about Toleration only let me tell you now that we speak not of the Toleration of the Magistrate but of the Church what things are within the latitude of allowable Differences within the Church The Magistrates Concessions may be larger for in supernatural Things such as Matters of Religion are he may bear with that which the Church ought not to bear with in them that have submitted to an higher Institution or in its own Members or rather private Christians one with another But in this limited Forbearance there are Extreams and for want of right stating of things Men fight with their Friends in the dark some think all things should be suffered some nothing wherein to bear with our Brethren The one sort of Christians is for imposing on their Brethren all things that have gotten the vogue and the favour of Authority and that not only on their Practice but their Judgments too And this in Matters not fundamental or destructive to Faith or Worship but in things controversal or doubtful among godly and peaceable Men. But if it should not go so high contending about every Difference of Opinion and urging our Brethren with every thing we conceive to be right is a Breach of Christian Love and destroyeth the use of those differing Gifts which Christ hath given to the Church and crosseth his Mind in the frame of the Scriptures which are clear in Soul-saving Matters in other things especially Matters of Discipline and Order more dark and obscure 'T is also contrary to the mild and gentle Government of the Apostles who press in lesser Matters a Forbearance as Paul Rom. 14. 1. The weak in Faith receive but not to doubtful Disputations receive him own him but do not cast him out of the Church nor trouble him for doubtful Things but let him come to himself for Men will sooner be led than drawn The other Extream is of them that will have all things to be tolerated even Blasphemy and Fundamental Errors as if the Scriptures were uncertain in all things No in Things absolutely necessary to Salvation 't is clear open and plain The Law is a Lamp and a Light Prov. 6. 23. and Psal. 119. 105. And in such a case we are not to bid him God-speed 2 Epist. Iohn 10. In such cases of damnable Heresy the Law of Christian Lenity holdeth not but if we agree in the principal Articles of Faith let us embrace one another with mutual Love though we differ from one another in variety of Rites and Ceremonies and Discipline Ecclesiastical if we agree in the Substantials of Worship let us go by the same Rule do the same Thing Though in Circumstantials there be a difference these are Matters of lesser moment than Separation or the other division of the Church 2. As to the Persons contending there is a difference The Apostle when he perswadeth this Lenity and mutual Forbearance excepts those that raise Troubles in the Church and distinguisheth between Erring Christians and their Factious Guides Vers. 2. Beware of Dogs beware of Evil Workers beware of the Concision the poor seduced Christians he would have to be pittied but the Renders and Cutters of the Church he would have them beware of such 3. The Forbearance it self 't is not a Forbearance out of Necessity because we dare do no otherwise but voluntary choice out of Christian Pitty and Compassion knowing that we need as much Forbearance from God and others for we all have our Mistakes and Failings not a Forbearance out of Policy till we get opportunity to suppress others The Sons of Zerviah are too hard for us God often layeth that restraint upon us by his Providence and 't is well he doth but it should be the restraint of Grace not a respect to our own ease lest we create trouble to our selves but upon Christian Reasons No the Apostle sheweth you whence this Forbearance should come Ephes. 4. 2 3. With all lowliness and meekness and long-suffering forbearing one another in Love endeavouring to keep the Vnity of the Spirit in the Bond of Peace There are four Graces enforce it 1. Lowliness which is a Grace and Vertue whereby a Man from the sense of his own Infirmities doth esteem but meanly and soberly of himself and all that is his 2. Meekness whereby we are rendred tractable gentle affable and easy to be intreated and conversed withal Iam. 3. 17. 3. Long-suffering which is nothing but Meekness extended or continued and not interrupted by length of Time or multiplication of Offences 4. Love to our Christian Brother or Neighbour whereby our Hearts are inclined or well-disposed towards them for their good Love covereth a multitude of Sins 1 Pet. 4. 8. Maketh us bear with many things in the Person loved 1 Cor. 13. 4. Charity suffereth long and is kind And Vers. 7. Beareth all things hopeth all things This is the Forbearance we press a Forbearance out of Meekness and Humility and Love for Christ's sake 4. In this Forbearance both strong and weak have their part and are much concerned as having either of them much to do herein Which that we may clear to you let us consider 1 st What they are not to do 1. Not to leave the Truth or to do any thing against it No the Apostle saith Let as many as be perfect be thus minded not change Truth for Error Strings in Tune must not be brought down to strings out of Tune but they brought up to them 2. Not to connive at their Sin or Error for that is not Love but Hatred Levit. 19. 17. Thou shalt not hate thy Brother in thine Heart thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him To let him go unconvinced is to harden him 2 Thess. 3. 15. Yet count him not as an Enemy but admonish him as â— Brother The Sins of others must not be leâ— alone under the pretence of Forbearance and there must be no neglect of Means to reclaim them from their Sin but meekly we are to hold our Light to them and use all Holy Means of convincing and satisfying their Judgments 2 dly What they are to do 1. The Strong are not to deal rigorously with the Weak nor insult over them nor pursue them with Censures but wait till God declare the Truth unâ—o them and must promote their Conviction with all gentleness and condescension We are to feed Christ's Lambs as well as his Sheep and for both we need Love Iohn 21. 15 16. Among the Flock of Christ there are variety of Tempers and Degrees of Strength both Lambs and Sheep we must imitate our Lord Isa. 40. 11. He shall feed his Flock like a Shepherd he shall gather the Lambs with his Arms and carry them in his Bosom and shall gently lead those that are with young We should condescend to the weak and feeble Ones as well as consider what
the Lord's Grace they should be reclaimed from their Error and brought to imbrace the Truth We are not to despair of the recovery of any but in charity to hope the best of all Men as long as they are cureable Thus for the third Reason 4 th Reason from the temper of those that are perfect A grounded Christian beareth with the Infirmities he seeth in others and pitieth and helpeth them and prayeth for them more than the Weak who are usually most censorious and addicted to the Interest of their Party and Faction in the World and make a bustle about Opinions rather than solid Godliness but the grown Christian is most under the Power of Love and an heavenly Mind and so loveth God and his Neighbour is most sensible of his own Frailty hath a greater Zeal for the welfare of his Church and Interest in the World and seeth further than others do Vse is to press us to this Lenity and Forbearance to one another To this end take these Considerations 1. Consider in how many Things we agree and in how few we differ There is a three-fold Unity in Mind and Heart and Scope In Mind Rom. 15. 5 6. Now the God of Patience and Consolation grant that you be like minded one towards another that ye â—â—ay with one Mind and one Mouth glorify God In Heart Acts 4. 32. And the multitude of them that believed were of one Heart and of one Soul As to the Scope Rom. 15. 5 6 7. Now as to the Way 'T is either the general way of Faith and Holiness for all that shall be saved are of one mind as to the Substantials of Faith and Worship Ier. 32. 30. I will give them one Heart and one Way that they may fear me for ever But there may be a different practice as to some lesser things Should we for these break with one another 2. Take more notice of their Graces than of their Infirmities Is there no good â—hing found in them Rev. 2. 6. But this thou hast that thou hatest the Deeds of the Nicolaitans See also vers 2. and 5. he beginneth and endeth with their Commendation though in the middle of the Epistle he reproveth them for their Decay He taketh more notice of what is right than what is wrong We reflect upon the Evil of every Party but do not consider the Good 3. Remember how open the Enforcements to Love and Unity are and how much the Grounds of Separation lie in the dark and are in a doubtful Case but Union is the safest part 4. Think of God's Love and Forbearance towards us before we received the Light of his Truth and were brought to the Obedience of his Will as God dealt with the Israelites so with every one of us Acts 13. 18. He suffered their Manners in the Wilderness If we had been dealt with rigorously we had been cut off from the number of God's People had such Stumbling-blocks and Prejudices laid in our way that we should never have been converted to God 5. This Forbearance cannot in Reason be expected from others to our selves if we be not ready to repay it to others There is no Man which hath not Infirmities of his own which call for Forbearance Iam 3. 2. In the general Every Man is obliged to do as he would be done unto Mat. 7. 12. So in particular He is reproved when he had his own Debt forgiven him yet took his Fellow-Servant by the Throat and shewed him no Mercy Mat. 18. 28. We have all our Failings and Mistakes usually God punisheth Censures with Censures Mat. 7. 1. Injuries with Injuries Paul that stoned Stephen was himself stoned at Lystra So he punisheth Separations with Separations they are endless as Circles in the Water beget one another 6. Consider how dangerous it is to reject any whom Christ will own for his Will Christ admit him to Heaven and will you think him unfit for your Communion here upon Earth Despise not the weak Brother for God hath received him Rom. 14. 3. The Gentile Believer must not despise the sâ—rupulous Jewish Believer and cast out of his Communion the Gentile Christian if God hath admitted him into his Family shall we exclude him So Matth. 18. 6. Whosoever shall offend one of these little Ones which believe in me it were better that a Milstone were hanged about his Neck and that he were cast into the Sea Now what greater Offence than to cast them off from the Privileges of the Christian Church either by publick or private Censures which are causless or unwarrantable at least no way grounded on necessary Things 7. As we must not on our part give Offence or occasion the Divisions so we must not take Offence when 't is given by others for Charity as it provoketh not so it is not easily provoked 2 Cor. 13. 5. So likewise if a Rent be made by others we must do what we can to heal it if an angry Brother call us Bastard yet let us own him as a Brother and a Child of the Family for Blessed are the Peace-makers Matth. 5. 9. The World censureth us for Complyers and Dawbers but God counteth us his genuine and true Children 8. Our endeavours after Unity among the Professors of Christians ought to be earnest and constant Ephes. 4. 3. Endeavouring to keep the Vnity of the Spirit in the Bond of Peace I add this partly because many make fair Pretences of Peace and Union which their Practice contradicteth all cry out of the Divisions but every one keepeth them up And partly because when 't is endeavoured we shall find Difficulties and Disappointments but we must not rest in some careless Endeavours nor grow weary tho we meet not with present success And partly because the Instruments of so great a Good are usually sacrificed to thâ— Wrath of both Parties We must be content to digest Affronts Reproaches Censures and Injuries and love them that hate us 2 Cor. 12. 15. Though the more abundantly I love you the less I am beloved of you Not to be offended in Christ the ready way to Blessedness MAT. 11. 6. And blessed is he whosoever shall not be offended in me THese words are the conclusion of Christ's Answer to Iohn's Disciples who were sent from him in Prison to inquire if Christ were the True Messiah or they must look for another This Message was not sent for his own Satisfaction but theirs not his own for he had before openly owned Christ as such Iohn 1. 29. But theirs they are offended in Christ out of respect to their Master For Answer Christ referreth them to his Works whether they were not such as the Prophets foretold were to be performed by the Messiah Two things he urgeth First His Miracles Secondly His Preaching the Gospel First His Miracles The Blind receive their sight the Lame walk the Lepers are cleansed and the Deaf hear and the Dead are raised and the Poor have the Gospel preached to them This was
travel by Land so 't is used here Who are not scandalized at Christ. In this Expression there is something expressed and something supposed 1. It supposeth some Offer and Revelation made to us that Grace is brought â—ome to us and Salvation offered to us Jews and professing Christians are more properly said to be offended in Christ than Heathens who never heard nor sought after him 1 Cor. 1. 23. We preach Christ crucified to the Iews a stumbling-block to the Greeks foolishness They stumble who being invited to come to him dislike and are displeased with something in him or being on their way are upon some occasion and temptations laid aside and prejudiced and either stumble or fall in the way undertaken by them or have no heart to go forward but either directly retire or saint 2. It expresseth or implieth such an Offence that either they are kept off from Christ or else drawn away from him 1. Some are kept off by their Carnal Prejudices or offence they take at somewhat of Christ and so continue in their unbelief thus Christ is said to be a Rock of Offence to the Disobedient 1 Pet. 2. 8. that is the impenitent and unbelieving World who out of indulgence to their Lusts slight an offered Saviour 2. Others are drawn from him as those that had carnal Expectation when they were disappointed Joh. 6. 6. From that time many of his Disciples went back and walked no more with him This is the Offence when we are either discouraged from or in the ways of Godliness I now come to shew you Secondly Upon what Occasions were Men then offended in Christ They were displeased with his Person Sufferings Doctrine 1. His Person They were somewhat alarm'd with his Miracles and the Wisdom of his gracious Speeches but how to reconcile this with the meanness of his Person they were at a loss sometimes his birth and breeding were a distaste to them Matth. 13. 55 56. Is not this the Carpenter's Son is not his Mother called Mary and his Brethren James Joses Simon Judas And his Sisters are they not all with us Whence then hath this Man all these things And they were offended in him So Mark 6. 3. Is not this the Carpenter brought up in the same Trade with Ioseph Thus upon the consideration of his mean and known beginning they forsook him Sometimes they quarrelled at his Country not where he was born but bred He was born in Bethlehem but bred in Nazareth which was in Galilee And Galilee as they conceived was looked upon by God as a mean and despicable place John 7. 52. Art thou of Galilee speaking to Nicodemus search and look for out of Galilee ariseth no Prophet This was the common conceit for Iona was of that Country So Iohn 7. 41. When some said This is the Christ others said Shall Christ come out of Galilee that Country was under â— reproach Nay a good Man was possessed with this prejudice Iohn 1. 46. Can any good thing come out of Nazareth And Philip saith Come and see Trial would make him of another Mind But many good People are led away with common prejudice and so over-look Things and Persons of the chiefest regard c. Sometimes they were offended at the meanness of his Followers Iohn 7. 48. Have any of the Rulers and Pharisees believed in him But this People that knoweth not the Law are cursed that is the Rabble are ready to follow any false Teacher and such ones follow him 2. They were offended at his Doctrine the Mysteriousness of it as when he had spoken of eating his Flesh and drinking his Blood they could not tell what to make of it If it signified any thing it signified his Death and that was a Point not to be touched upon in the hearing of them that expected a glorious pompous Messiah that should subjugate other Nations to them Therefore Christ saith Doth this offend you John 6. 61. Yea the Offence was so great that many of his Disciples went backward and walked no more with him verse 66. Sometimes they were offended at the Holiness of it as when he pressed the Pharisees who were altogether for external Observances to look afâ—er an iâ—ward Cleansing Mat. 15. 12. Knowest thou not that the Pharisees were offended after they heard this saying This was a great distaste to them to hear that a Man is defiled by Sin and not at all by Meats and that the washing of the Heart is the chief thing 3. The great stumbling-block of all was his Sufferings This offended Good and Bad The Good Mat. 26. 31. All of you shall be offended because of me this night For it is written I will smiâ—e the Shepherd and the Sheep of the Flock shall be scattered abroad And Peter saith Though all Men shall be offended because of thee yet will I never be offended vers 33. The Bad This was the great Stumbling-block to the Jews 1 Cor. 1. 23. We preach Christ crucified unto the Iews a stumbling-block By this they fâ—d their obstinacy and prejudice they could not believe that he that was crucified as a Malefactor was the Son of God and the Saviour of the World Thirdly Was it not proper to that Age only I Answer No We also may be prejudiced and guilty of this Sin of being offended in Christ. You will say What danger is there of that now since Christ is publickly owned and Christianity in fashion and the World run into the Church I shall shew you 1. That there is danger still 2. What is likely to offend since Christ's Exaltation 1. There is danger still 1. Because though the Name of Christ be had in honour yet the stricter profession and practice of Godliness is under reproach and the nominal hateth the serious Christian tho both own the same Bible believe the same Creed and are baptized with one and the same Baptism into the same Profession Those that are false to their Religion will mâ—lign and scorn those that are true to it and live up to the Power of it As there is no commerce between the Living and the Dead so no true friendship between the Carnal and the Heavenly Among the out-side Christians it will be matter of Reproach to be serious and diligent and they that are so will be accounted more precise and nice than wise No wonder if they slight you who first slight God and Christ and their own Salvation 2. It may happen that the stricter sort of Christians are the poorer sort and such as carry no great port and appearance in the World And so though they be precious in the Eyes of God yet they may be despised by Men. Strictness of Religion is many times looked upon by some as too mean a thing for Persons of their Rank and Quality and so whilst the Poor receive the Gospel they to keep up their greatness go the broad way to Hell these are offended in Christ. In Salvian's Time Quantus in Christiano populo honor
be done by all sorts of Persons Princes and Peasants Noble-men or Tradesmen as well as Ministers and People of a more retired Life 4. Coming into the World to set up the Kingdom of God it was sit his Form of Life should suit with the Nature of that Kingdom Iohn Baptist telleth them The Kingdom of God is at hand and Christ himself That the Kingdom of God was come and was among them Now what is the nature of this Kingdom of God The Apostle telleth you that Rom. 14. 17. The Kingdom of God standeth not in Meat and Drink but in Righteousness and Peace and Ioy in the Holy Ghost There are two expositions of that place and both equally probable the one more general the other more limited and restrained to the Context More general That Righteousness is taken for all new Obedience and Peace for peace of Conscience resulting from the rectitude of our Actions and joy in the Holy Ghost for that supernatural comfort which the Holy Ghost puts into our Hearts by reflecting upon our Privileges in Christ and the Hopes of the World to come Now Christianity consists not in eating or not eating such or such Meats or such kind of Observances but in solid Godliness or in the practice of Christian Graces and Vertues The more limited sense is That by Righteousness is meant just dealings by Peace a peaceable harmless inoffensive sort of living by Joy in the Holy Ghost a delight to do good to one another to advance and build up one another in Godliness not dividing hating excommunicating censuring one another for lesser Things and meer Rituals but pleasing our Neighbour to edification Rom. 15. 2. and 1 Cor. 10. 31 32 33. Whether ye eat or drink or whatsoever ye do do all to the glory of God give no offence neither to Iews nor Gentiles nor to the Church of God even as I please all men in all things not seeking my own profit but the profit of many that they may be saved This meek holy charitable converse to the Glory of God without offence and scandal is that which promoteth God's Kingdom And this would Christ teach us in his own form and course of Life conversing in a sanctified manner with all sorts of Persons to their profit and benefit 5. Because Christ would not gratify Humane Wisdom As he would not gratify Sense by chusing a pompous Life so he would not gratify Humane Wisdom by chusing an austere Life There are two sorts of Men in the World who are not of God the Men of the World and the Saints of this World The Men of the World are brutish Sensualists who are all for Pomp and Glory Christ would not gratify these but came meek and poor to teach us Humility Self-denial and Contentation Mat. 11. 29. Learn of me for I am meek and lowly in heart He did not bustle in the World for Respect and Honour His Complaints of his Enemies and his Answers to them were full of Meekness and stood not to abase himself for the Father's Glory and Mens Good so he did not gratify the Men of the World The Saints of this World are such as are strict in outward Observances in eating or not eating in marrying or not marrying in forbearing such Company in such a number and tale of Devotions in abstaining from such lawful things These things the Apostle saith have a shew of Wisdom Col. 2. 23. The World is mightily taken with bodily Exercise and outward Strictness As the Men of the World love to pamper the Body so the Saints of this World needlesly afflict and dishonour the Body This hath a shew and nothing but a shew but Christ would not gratify these neither he used a free but an holy Life and so was censured and traduced as a Wine-bibber and a Glutton to teach his Followers to be contented to be judged according to Men in the Flesh and live to God in the Spirit 1 Pet. 4. 6. He came to preach and to give inward Regeneration and Renovation To shew the proper way of Mortification which is not by a severity of Life but by deadning the mind to the esteem of the World That kind of Life which consists in outward Rigors hath some honour and reputation in the World and maketh a fair shew in the Flesh but he would teach us the Life which consists in Faith Holiness Sobriety Humility of Mind Charity Obedience to God Joy in the Spirit and comfort of the Promises which the World liketh not so well outward and rigorous Observances are more plausible but the Power of Godliness and a true sense of the World to come the World hateth 6. To shew us the true nature of Mortification which consists not in a bare abstinence and shameful retreat from Temptations but in a Spirit fortified against them not in a monkish discontent with the World but an holy contempt of it when we most freely use it And in bridling and governing the Appetite and Desire rather than in scrupulous refraining from the Object it self In an using of the World but not abusing of it 1 Cor. 7. 31. Not so much scrupling the Comforts of the present Life as a valuing and esteeming the Comforts of a better Life prising more the Christian Vow than any by-Laws of our own The Apostle telleth us 1 Tim. 4. 8. That bodily Exercise profiteth little but Godliness is profitable to all things Abstinence from daily Meats Wines Marriage is an act of Self-denial but a very small one for all the good it doth is to tame the Members of the Body and its external Motions and Actions without sanctifying the Heart and inward part as a lively Faith Fear and Love of God doth The profit of bodily Exercise is little in comparison of inward Piety which is necessary to a comfortable Life here and a blessed hereafter Thirdly The Observations which we may build thereon 1. We may observe the Humanity Goodness and Kindness of that Religion which we do profess both with respect to our selves and others 1. Our Selves Man consists of a Body and a Soul and hath respects for either else he were unnatural The Body indeed we are apt to overprize and therefore we need not â—â—â—pur but a Bridle for our Affections to the bodily life And therefore Religion in the Precepts of it interposeth by way of restraint rather than exhortation Titus 2. 12. That we should live soberly c. And Rom. 13. 14. Make no provision for the Flesh to fulfil the Lusts thereof Do not cherish carnal Desires The Apostle telleth you No Man ever yet hated his own Flesh Ephes. 5. 29. but nourisheth and cherisheth it Our usual fault is an excessive pampering of the Flesh Some have hated their own Souls at least by consequence and interpretation therefore we dare not let loose the Reins and give either incouragement or allowance to Men to indulge their carnal Desires yet to avoid prejudice we must grant what may be granted for Men are
apt to think that Religion is a sower thing and abridges them of all the Comforts of their lives No besides the rich Comforts it provideth for the Soul it alloweth and forbiddeth not so much sensitive pleasure as tendeth to the holiness of the Soul and furthereth us in God's Service It rebukâ—th and forbiddeth nothing but what really may be a Snare to us It considereth all things Meats Drinks Marriage Wealth Honours and Digâ—â—ties of the present World as they have respect to God and a better World and as they help and hinder us in the pleasing God and seeking Immortality 2. With respect to others The Spirit of our Religion may be known by the Example of our dearest Lord 'T is not a proud disdainful Spirit that refuseth the company of the meanest and worst so we may do them good He came to save Sinners and conversed with Sinners He came to redress the miseries of Mankind and went up and down doing good tho his familiarities were with the most godly yet he disdained not the company of others And surely his Religion where it prevaileth in the Hearts of any it causes them not only to deal justly with all but to love all all Mankind with a love of Benevolence it maketh us to long for the good of their Souls and desirous also to do good to the Bodies of those that are in need 'T is said indeed Prov. 29. 27. An unjust Man is an abomination to the just and he that is upright in the way is an abomination to the wicked But we must distinguish of the hatred of Abomination and the hatred of Enmity We hate our sinful Neighbour as we must our selves much more in opposition to the love of Complacency but not in opposition to the love of Benevolence so we must neither hate our selves nor our Neighbour no nor our Enemy The business of your lives must be to do good to all especially to the Houshold of Faith God's Natural Image is on all Men his Spiritual Image on his Saints and we must love God in all his Creatures especially in his Children This is true Religion consecrated by our Lord's Example Secondly We may observe That an External Holiness which consisteth in an outside strictness without that Faith Love Charity Hope usefulness and activity which is the very soul and life of Christianity usually puffeth up Men with a vain conceit of their own Righteousness and a censuring and a despising of others This Text sheweth us both the Spirit of Pharisaism and the Spirit of Christianity The Pharisees who abounded in outward Observances censured Christ for his free Converses and disdained those Sinners whom he invited to a better life Luke 18. 9 10 11 12. And they were ignorant of true Wisdom which is justified embraced and received by all her Children Learn then that an unruly fierce censorious Spirit which is only born up by external advantages is not the right Spirit of the Gospel True Religion maketh men humble and low in their own eyes acquainteth them with their Desert Sin and Misery and maketh them pitiful and compassionate to others and more ready to help them than to censure them and to use all ways and means to do them good Thirdly The main Observation is this That a free Life guided by an holy Wisdom is the most sanctified Life and bringeth most honour to God and is most useful to others Here I shall shew you 1. Wherein lieth this free life guided by holy Wisdom 2. How it is the most sanctified life 1. Wherein lieth this free life guided by holy Wisdom 'T is said of Enoch Gen. 5. 22. That he walked with God and begat Sons and Daughters that is dedicated himself to God's Service and lived in most strict Holiness And there you see the use of a conjugal life in its purity may stand with the strictest Rules of Holiness So for worldly Affairs when the course of our calling ingageth us in them 't is not using of the World but over-using is the fault 1 Cor. 7. 31. So for the Comforts of this life Psal. 62. 10. If Riches encrease set not your heart upon them The business is not to withdraw them away but to withdraw the Affection So for the lawful Delights there are two extreams clogging and retrenching our liberty with outward burdensome Observances or abusing our liberty to wantonness Gal. 5. 13. Ye are called to liberty only use not your liberty as an occasion to the Flesh. Corrupt Nature venteth it self both ways either by superstitious rigors or by breaking all Bonds and inlarging it self according to the licentiousness of the Flesh. Meat Drink Apparel are in their own nature indifferent neither must Superstition work upom them nor Profaneness and in the mean between both lieth Godliness 2. How it is the most sanctified life 1. Partly because it suiteth with the Example of Christ He came as to expiate our Offences so to give us an Exsample 1 Pet. 2. 21. Leaving us an Example that we should follow his steps and 1 Iohn 2. 6. walk as he walked 'T is high presumption to aim at an imitation of Christ in those acts of his which he did for satisfying the Father's Justice or proving his Dâ—ity yea 't is impossible to imitate him in those yet in Actions moral we are bound to imitate him and in Actions indifferent not to suffer our Liberty to be strâ—ightned but to govern Circumstances according to that holy Wisdom Christ retired not from the society of Men but used the greatest freedom in an holy way 2. Because there is more true Grace in being dead to the Temptation than to retreat from the Temptation A Christian is not to go out of the World neither by a voluntary Death Iohn 17. 15. nor by an unnecessary sequestration of our selves from Business and the Affairs which God calleth us to 1 Cor. 7. 20. Let every Man abide in the same Calling wherein he was called But to be crucified to the World Gal. 6. 14. that's Grace to withdraw our Hearts from the World while we converse in it and with it Many real Christians when they hear us press Mortification and deadness to the World think they must leave their Callings or abate of their necessary activity in their Callings Alas in the Shop a Man mayâ—keep himself unspotted from the World as well as in the Closet in a Court as well in a Cell We read of Saints in Nero's Houshold Phil. 4. 22. he was a great Persecutor yet some Saints could live there within his Gates There were some Professors of the Gospel So Rev. 2. 13. I know thy Works and where thou dwellest even where Satan's seat is and thou holdest fast my Name and hast not denied my Faith even in those days wherein Antipas was my faithful Martyr who was slain among you where Satan dwelleth In the sorest and thickest of temptations a Christian may maintain his Integrity In short our way to Heaven lieth through the World
and tho if I be left to my choice I should chuse that course of life in which there are least Temptations yet when God by the posture of our temporal Interests or the course of our Education or the nature of my Employment and usefulness hath determined me to a life more incident to a throng of Temptations I may the better venture upon them and must not leave my Service for supposed Snares Affectation of privacy may be a slothful retreat from publick Business and 't is more glorious to beat an Enemy than to fly from him and Grace is seen in overcoming rather than in shunning Difficulties Well then learn from the whole That true Mortification consists in a change of the frame of Heart in a resolution against the baits of sense rather than removing our presence from them in being not of the World tho we are in the World not in casting away our injoyments but in an equal mind in all Conditions Iames 1. 9 10. That to be poor in Abundance humble in high Places temperate and godly in the freest course of life is to imitate the life of Christ. That then we are properly mortified when our esteem value and affection is mortified That Grace sheweth it self more in choice than in necessity In an abstinence from the delights of the Flesh when we have them rather than when we want them that we may follow our business and yet be godly that the overcharging of the Heart is the great Evil that we should beware of that we may use Company but not to partake of their Sins yea to make them better and to purify them by our example I now proceed to the last Clause But Wisdom is justified of her Children We have observed 1. The different form and course of life wherein Iohn and Jesus appeared 2. Their Censures of both 3. The receiving of the Gospel by the Unprejudiced In this last observe 1. The exceptive Particle But tho undeserved Censures are cast upon the Ways of God yet at length there is a Wisdom found in them Ignorant Men mistake them carnal Men slight them the Prophane snuff at them few or none entertain them with that respect they ought to do yet this Wisdom will not want Advocates 2. The thing spoken of Wisdom By Wisdom is meant the Doctrine of the Gospel called elsewhere the Counsel of God as appeareth by the parallel place Luke 7. 29 30. And all the People that heard him justified God being baptized with the Baptism of John But the Pharisees and Lawyers rejected the Counsel of God against themselves The Gospel method of Salvation is there called the Counsel of God because 't is the Counsel he giveth Men for their good as here Wisdom because 't is the result of God's eternal Wisdom and Decrees And elsewhere the Doctrine of Christ crucified is called the Wisdom of God And again 1 Cor. 2. 7. The Wisdom of God in a Mystery 3. What is said of it or how it is used 't is justified Justification is a Râ—lative word as 't is opposed to Crimination so to justify is the work of an Advocate as to Condemnation so 't is the work of a Judg. The Children of Wisdom discharge both parts chiefly the first they bear witness to â—heir Faith or the Doctrine of God concerning Salvation by Christ by their Profession and godly Life and ready Obedience and exalt it so much as others decry it and every way manifest they hold it for good and right only this pleading is real not by Word but Deed Sapientia non quaerit vocis testimonium sed operam saith Hierom. Divine Wisdom is justified more by Works than by a verbal Plea Wisdom's Children hear her Instructions follow her Directions and Institutes and with diligence observe the way of Salvation prescribed by God tho others slight it and so justify it against the Exceptions and Reproaches of the carnal World 4. Of whom Of her Children The Children of Wisdom are the Professors of it those who are begotten by God by the Word of Truth Iames 1. 18. and are willing to attain the end by the ways and means wherein God affordeth it These are Wisdom's Children begotten bred up and instructed by her 't is an Hebraism as Children of Corah Children of Light Children of this World and the like the Professors and Followers of the Gospel The Point that I shall insist on is this That the Wisdom of God leading Men to Salvation in the ways and means pointed out in the Gospel is and should be justified of all the sincere Professors of it In managing this Point I shall shew you First What is the Wisdom of God in the way of Salvation prescribed by the Gospel Secondly That this Wisdom is despised slighted and contradicted by the carnal World and why Thirdly How and why it must be justified by the sincere Professors of the Gospel First What is the Wisdom of God in the way of Salvation prescribed by the Gospel The sum of the Gospel is this That all thâ—se who by true Repentance and Faith do forsake the Flesh the World and the Devil and give up themselves to God the Father Son and Holy Spirit as their Creator Redeemer and Sanctifier shall find God as a Father taking them for his reconciled Children and for Christ's sake pardoning their Sins and by his Spirit giving them his Grace and if they persevere in this course will finally glorify them and bestow upon them everlasting Happiness but will condemn the Unbelievers Impenitent and Ungodly to everlasting punishment That this is the sum of the Gospel appeareth by Mark 16. 15 16. Go preach the Gospel to every Creature He that believeth and is baptized shall be saved but he that believeth not shall be damned Where you have all the Christian Religion laid before you in one short view and prospect It concerneth either the End or the Means 1. The End The Apostle telleth you That God hath brought Life and Immortality to light in the Gospel 2 Tim. 1. 10. or clearly discovered an Happiness and a misery in the World to come 2. The Means He hath pointed out a sure way for obtaining the one and avoiding the other As to the Means Christian Religion is considerable either as to the entrance or the progress of it Our Lord telleth us Mat. 7. 14. Streight is the Gate and narrow is the Way which leadeth unto Life He speaketh of a Gate and a Way The Gate noteth the Entrance the Way the Progress therein In other Scriptures we read of making Covenant with God and keeping Covenant with God The Covenant must not only be made but kept So again we read of Dedication and Use of devotedness to God and faithfulness to him of our Purpose and Progress Choice and Course all which expressions tend to the same effect 1. As to the way of entring into Covenant with God there is required 1. True Repentance and Faith Repentance towards God and Faith in
all Weathers they take up Religion rather as a Walk for Recreation than as a Journey or serious Passage to Heaven Therefore we must all of us prepare for Sufferings in this World looking for no great matters here We must expect Persecutions Crosses Losses Wants Defamation Injuries and we must get that Furniture of heart and mind which may support and comfort us in such a day of tryal 2. It informeth us what Fools they are that take up Religion upon a carnal design of Ease and Plenty and will follow Christ to grow rich in the World As this Scribe thought to make a Market of the Gospel as Simon Magus did Acts 8. 19 20. He thought to make a gain by the Power of Miracles There are Conveniences which Religion affordeth in peaceable Times but the very Profession at other Times will ingage us in great Troubles And therefore Men do but make way for the shame of a Change and other Mischiefs that hope for Temporal Commodities by the Profession of the Gospel There are few that are willing to follow a naked Christ upon unseen incouragements but this must be for they that aim to seek the World in and by their Religion are disclaimed by our Lord as unfit to be his Servants and indeed sorry Servants they are who cannot live without Honour Ease and Plenty therefore turn and wind to shift the Cross put many a fallacy upon their own Souls Gal. 6. 12. As many as desire to make a fair shew in the Flesh compel you to be circumcised only lest they should suffer persecution for the Cross of Christ. If that be their only Motive they are apt to desert or pervert Christ's Cause Again the Apostle telleth us of some who are Enemies to the Cross of Christ whose God is their Belly who mind earthly Things Phil. 3. 18 19. Men that have no love to God but only serve their fleshly Appetites and look no higher than Honours Riches Pleasures and applause with Men will never be faithful to Christ They are such as study to save themselves not from Sin but from Danger and accordingly accommodate themselves to every Interest As the Men of Keilah dealt with David entertained him for a while But when Saul pursued him were resolved to betray him They would come into no danger for David's sake So they deal with Christ and Religion They profess Christ's Name but will suffer nothing for him If they may injoy Him and his Ways with peace and quietness and conveniency and commodity to themselves well and good But if Troubles arise for the Gospel's sake immediatly they fall off not only these Summer-Friends of the Gospel but the most yea the best have a secret lothness and unwillingness to condescend to a condition of Trouble or Distress This is a Point of hard digestion and most Stomachs will not bear it 3. It informs us what an unlikely design they have in hand who would bring the World and Christ fairly to agree or reconcile their worldly Advantages and the Profession of the Gospel And when they cannot frame the World and their Conveniences to the Gospel do fashion the Gospel to the World and the carnal courses of it 'T is pity these Men had not been of the Lord's Council when he first contrived and preached the Gospel that they might have helped him to some discreet and middle courses that might have served turn for Heaven and Earth too But do they what they will or can the Way is narrow that leadeth to Life and they must take Christ's Yoke upon them if they would find rest for their Souls They will find that pure and strict Religion will be unpleasing to the Ungodly and the Carnal that the Enmity between the two Seeds will remain and the Flesh and the World must not always be pleased that there is more danger of the World smiling than frowning As to the Church in general in Constantine's Time Ecclesia facta est opibus major virtutibus minor so to Believers in particular that the Heart is corrupted by the Love of the World and Men never grow so dull and careless of their Souls as when they have most of the World at will And that we are more awakened and have a more lively sense of Eternal Life when under the Cross than when we live in the greatest ease and pomp That Christ permitteth Troubles not for want of love to his People or want of Power to secure their peace but for holy and wise ends to promote their good Vse 2. Is Instruction When you come to enter into Covenant with Christ consider 1. Christ knoweth what Motives do induce you John 2. 25. He needeth not that any should testifie of Man for he knoweth what is in Man Some believed but Jesus committed not himself unto them He knoweth whether there be a real bent or carnal biass upon the Heart 2. If the Heart be false in making the Covenant it will never hold good An error in the first Concoction will never be mended in the second Deut. 5. 29. O that there were such an heart in them that they would fear me and keep my Commandments always that it might be well with them and with their Children for ever So Mat. 13. 21. The stony Ground received the Word with joy Yet hath he not root in himself but dureth but for a while for when Tribulation or Persecution ariseth because of the Word by and by he is offended Some temporal thing sitteth too near and close to the Heart you are never upright with God till a Relation to God and a Right to Heaven do incomparably weigh down all temporal Troubles and you can rejoice more in the Testimonies of God fatherly Love and right to eternal Life than in outward things Psalm 4. 6 7. There be many that say Who will shew us any good Lord lift thou up the Light of thy Countenance upon us Thou hast put gladness in my heart more than in the time that their Corn and their Wine increased David speaks in his own Name and in the Name of all those that were alike minded with himself And Luke 10. 20. Notwithstanding in this rejoice not that the Spirits are subject unto you but rather rejoice because your Names are written in Heaven 3. That Christ cannot but take it ill that we are so delicate and tender of our Interests and so impatient under the Cross when he endured so willingly such great things for our sakes we cannot lose for him so much as he hath done for us and if he had been unwilling to suffer for us what had been our state and condition to all Eternity we should have suffered eternal Misery If you would not have Christ of another mind why will you be of another mind 1 Pet. 4. 1. Forasmuch then as Christ hath suffered for us in the Flesh arm your selves likewise with the same mind for he that hath suffered in the Flesh hath ceased from Sin 4. If you be
too early he might meet with a Lion in his range and walk before they were retired into their Dens Thus do Men alarm themselves with their own foolish fears to excuse their idleness and negligence So again Prov. 15. 19. The way of the slothful is as an hedg of thorns but the way of the Righteous is made plain They imagine difficulties and intollerable hardships in a course of Godliness but 't is their cowardise and pusilanimous negligence which maketh the Ways of God seem hard they are all comfortable plain and easy to the pure and upright Heart and willing Mind Come we to the New Testament Luke 14. 18 19 20. They all with one consent began to make excuse The first said I have bought me a piece of Ground and I must go to see it I pray thee have me excused And another said I have bought five yoke of Oxen and I go to prove them I pray thee have me excused And another said I have married a Wife and cannot come The meaning is Many were invited to everlasting Happiness but they preferred their designs of worldly advantages Mark they do not absolutely deny but make excuse Excuses are the fruit of the quarrel between Conviction and Corruption They are convinced of better things but being prepossessed and biassed with worldly Inclinations they dare not fully yield nor flatly deny therefore they chose a middle course to make excuses Doing is safe or preparing our selves to do but excusing is but a patch upon a filthy sore or a poor covering of Fig-leagues for a naughty Heart 3. The usual excuses which Sinners may and usually do allege are these four The Difficulty of Religion The danger that attendeth it Want of Time And that they have no power or strength to do good 1. For the first 'T is troublesome and tedious to Flesh and Blood to be held to so much Duty and to wean our Hearts from things we so dearly love and the World thinketh that we are too nice and precise to urge Men to such a strict and holy and heavenly Life and less ado will serve the turn To this I answer 〈…〉 deligent that ye may be found of him in peace without spot and blameless And therefore if you cannot deny the ease and sloth of the Flesh you are wholly unfit for the Work of Godliness 2. This Diligence is no more than needeth whatever the carnal World thinketh who leave the Boat to the Stream and hope to be accepted with God for a few cold and drowsy Devotions or some superficial Righteousness A Painter-stainer will think a Painter-limner too curious because his own work is but a little daubing The broad way pleaseth the World best but the narrow way leadeth to Life 3. This Diligence may be well afforded considering that eternal Life and Death is in the case Life Will you stop a Journey for your Lives because 't is a little tedious or there is Dirt in the way or the Wind bloweth on you and the like Since 't is for God and Heaven we should not grudg at a little labour 1 Cor. 15. 58. Therefore be ye stedfast unmoveable always abounding in the Work of the Lord forasmuch as ye know that your labour is not in vain in the Lord. There is also Death in the case Now which is better To take a little profitable pains in Godliness or to endure everlasting Torments to save a little labour or diligence in the holy Life and run the hazard of being miserable for ever Which is worst the trouble of Physick or the danger of a mortal Disease 2. Another Excuse is the Danger which attendeth it It may expose you to great Troubles to own God and Religion heartily And if there be Peace abroad and Magistrates countenanâ—â— Religion yet many times at home a Man's greatest Foes may be those of his own Houshold Mat. 10. 36. But for the pleasing or displeasing of your Relations you must not neglect your Duty to God as Ierom to Helidorus Per calcatum perge Patrem If thy Father lie in the way tread upon his Bowels rather than not come unto Christ. Our Lord hath expresly told us Mat. 10. 37. He that loveth Father or Mother more than me is not worthy of me Neither favour nor disfavour of our Friends is a just lett or impediment to our Duty The Advantages we can or are likely to receive from Parents are not worthy to be compared with those we expect from God nor is their Authority over us so great as God's is Luke 14. 26. If any Man come to me and hate not his Father or Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my Disciple Though Christianity doth not discharge us from obedience to Parents yet the higher Duty must be preferred namely obedience to Christ and loving less is hating 3. Another excuse is I have no time to mind Soul-affairs My distractions in the World are so great and my course of life is such that I have no leisure I answer Will you neglect God and Salvation because you have worldly things to mind Whatever your business be you have a time to eat and drink and sleep and have you no time to be saved Better incroach upon other things than that Religion should be cast to the Walls or justled out of your thoughts David was a King and he had more distracting cares than most of us have or can have yet he saith Psal. 119. 147 148. I prevented the dawning of the Morning and cried I hoped in thy Word Mine Eyes prevent the Night-watches that I may meditate in thy Word And v. 164. Sâ—ven times a day do I praise thee because of thy Righteous Iudgments Do you spend no time in idleness vain talking and carnal sports and might not this be better employed about heavenly things Ephes. 5. 15 16. See then that â—e walk circumspectly not as Fools but as Wise redeeming the time because the days arâ— evil Vitam non accipimus brevem sed fecimus nec inopes temporis sed prodigi sumus God hath not sâ—t you about Work that he alloweth you no time for but we waste our time and then God is straitned Many poorer than you have time because they have an heart and will to improve it 4. I have no power or strength to do good And what will you have us do This is the excuse of the idle and naughty Servant Mat. 25. 24. I knew that thou wert an hard Man reaping where thou hast not sowen and gathering where thou hast not strawed God sets you about work but giveth you no strength is your â—xcuse but certainly you can do more than you do but you will not make trial God may be more ready with the assistances of his Grace thau you can imagine The tired Man may complain of the length of the way but not the lazy who will not stir a foot If you did make trial you would not
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
that is inconsistent with this Choice and Trust. You must be resolved to let go all your sinful Pleasures Profit and Reputation and your Life it self rather than forfeit these Hopes So Luke 14. 26. If any Man come unto me and hate not Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life he cannot be my Disciple So Vers. 33. Whosoever he be that forsaketh not all that he hath cannot be my Disciple After such express declararions of the Will of Christ why should we think of going to Heaven at a cheaper rate and that the Covenant will be modelled and brought down to our Humours Christ's Service will bring Trouble with it All that is precious in the World must be renounced or else we shall not be able to hold out The same is inferred out of the Doctrine of Self-denial Matth. 16. 24. 'T is the immediate Fruit yea the principal Act of our Trust for if God be trusted as our Fâ—licity he must be loved above all and all things must give way to God The same is inferred out of the Baptismal Covenant which is a renouncing the Devil the World and the Flesh and a giving up our selves to Father Son and Holy Ghost as our God This Renouncing implieth a venturing of all that we may obtain this Blessedness or eternal Life 2. By all the extraordinary Calls and Trials that are propounded as a Pattern to us Faith was ever a venturing all and a forsaking all upon the belief of God's Veracity Let us see Noah's Faith Heb. 11. 7. By Faith Noah being warned of God concerning things not seen as yet prepared an Ark for the saving of his House That warning that God gave him of the Flood was extraordinary but they were of things not seen as yet whilst these things were in the mind of God no Man or Angel could know them and after God revealed them there was nothing but his bare word for it But Noah believed And what then At God's prescription with vast expence he prepareth an Ark and that was selling all He was of a vast Estate or else he could not have prepared such a Fabrick so many Years in building and so furnished but this was the prescribed means to save his Houshold In the next place let us consider Abraham's Trial who was the Father of the Faithful His first trial was Heb. 11. 8. By Faith Abraham when we was called to go out to a place which he should afterwards receive for an Inheritance obeyed not knowing whither he went Here was trusting and venturing all upon God's Call He forsook his Kindred and Father's House and All to seek an Abode he knew not where Therefore we must forsake the World and all things therein yea Life it self having our Thoughts and Affections fixed on Heaven There must be a total resignation of Heart and Will to God We owe God blind Obedience To forsâ—ke our Country Kindred Friends Inheritance is a sore Trial yet this was done by him and must be done by all that will be saved We must deny our selves take up our Cross and forsake Father and Mother Wife and Children all Relations All this he did for a Land which he neither knew where it was nor the way to it Our God hath told us He will bring us into the Heavenly Canaan His second trial you have recorded Vers. 17. By Faith Abraham when he was tried offered up Isaac and he that received the Promises offered up his only Son God would try Abraham that he might be an Example of Faith to all future Generations whether Abraham loved God or his Son Isaac more But he did not shrink upon Trial he offered him up that is in his Heart he had parted with him and given him wholly unto God and made all ready for the Offering being assured of God's fidelity even Isaac upon whom the Promises were setled must be offered Children dear Children every thing must be given up to God In the next place Consider we the Israelites in the Red Sea Heb. 11. 29. By Faith they passed through the Red Sea as by dry Land God commands Moses when in straits to strike the Sea with his Rod and Israel to pass forward and expect the Salvation of God promising to deliver them They did so and the Sea was divided and the Waters stood like Walls and Mountains as if they had been congealed and turned to Ice and the bottom which never saw Sun before is made like firm Ground without Mud and Quick-sands Thus intirely will God be trusted by his People and they must put their All into his hands If God will have it so Faith must find a way through the great Deep No Dangers so great that we must decline Come we now to the New Testament Christ's trial of the young Man Iesus said unto him Go thy way sell all that thou hast and give to the Poor and thou shalt have Treasure in Heaven Mark 10. 21. But he could not venture on Christ's Command and went away sad The Promise of Eternal Life and Treasure in Heaven could not part the young Man and his great Estate and therefore he continued uncapable of eternal Bliss This young Man is set forth in the Gospel as a warning to others So in Peter's Trial Mat. 1â— 29 30. If Christ bid Peter come to him upon the Waters Peter must come though the storm continueth and he be ready to sink at every step 3. By all the Instances of Faith in the ordinary and common case of Salvation Moses had Faith therefore he forsook all Honours Pleasures and Treasures for he trusted God and waited for the recompence of Reward Heb. 11. 24 25 26. 'T is endless in instancing in all Take these Heb. 10. 34. Ye took joyfully the spoiling of your Goods knowing in your selves that ye have a better and more enduring substance They were not â—iscouraged but took this Rapine joyfully which argued a lively Faith in Christ and a sincere love to hâ—â— It goeth 〈◊〉 to the Hearts of Worldlingâ— to part with these things but they valued Christ as infinitely mâ—â—e 〈◊〉 than all the Wealth of the Worâ—d If they lost their Goods yet if they lost not Christ they were happy enough for then they still kept the Title to the enduring Substance Thus you see what is Faith Such a trusting in God for eternal Life as maketh us willing to forsake all rather than be unfaithful to Christ. Others may delude you inchant your Souls asleep with fine strains of ill-understood and abused Grace But if you would not be deceived take the Faith and Christianity of Christ's Recommendation which is the Faith now described Are we in the place of God that we can make Heaven narrower or broader for you Surely 't is Grace rich Grace that God will pardon us and call us to eternal Life by Jesus Christ. Now if you will have it you must believe to the Salvation of the Soul so believe as
Worth of those blessed Things which are to come and so to take the Thing promised for our Happiness and the promise for our Security 1. There is no true sound Faith till we take the everlasting Fruition of God in Glory for our whole Felicity till our Hearts be set upon it and we do desire it intend it wait for it as the chief Good and Blessedness The upright Heart is known by its Treasure Mat. 6. 20 21. Lay up Treasure in Heaven for where your Treasure is there your Heart will be also Now if this be so other things will be lessened all other Hopes and Happiness is nothing worth and will appear so if compared with this better part with what we account our Treasure you will see all this World is Vanity and hath nothing in it worthy to be compared with the Salvation of our Souls 2. There is no true Faith where the Word and Promise of God is not taken for our Security so as our Trust in his Word may quiet and embolden us against Temptations and give us stronger Consolation than all the visible things on Earth Psalm 119. 111. and Heb. 6. 18. We should do more and go farther upon such a Promise than for all that Man can give unto us Earthly Pleasures and Possessions should be small things in regard of the Promise of God This should make us row against the stream of the Flesh and cross its desires and appetites and deny the Conveniencies of the World and all because we have God's Promise of better things 2. This forsaking cannot be without Faith because the Flesh is importunate to be pleased with present Satisfactions and loth to part with things which we see and love for that God and Glory which we never saw to quit what is present for what is future and with patience to be expected The Flesh is for pleasing the Body but Faith is for saving the Soul Heb. 10. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purchasing the Soul with the loss of other things So that this is Faith nothing but Faith and other Faith is not true and sound 2. It maketh us to give up our selves to the conduct of the Word and Spirit for obtaining this Happiness I add this because the Word is our Rule Gal. 6. â—6 and the Spirit our Guide Rom. 8. 14. And Faith is not only an apprehension of Privileges but 〈…〉 of Subjection And the sound Believer devoteth himself to the Love Fear Service and Obâ—dience of God 2 Cor. 8. 8. They first gave up themselves to the Lord and to 〈◊〉 by the Will of God that is to the Apostles as Christ's Messengers to be directed in the Way to Heaven Psal. 119. 38. Stablish thy Word unto thy Servant who is devoted to thy fear This now is saving-Faith The Vse is to exhort you to believe to the saving of the Soul To this end 1. Because Faith is the Gift of God beg the Spirit of Wisdom and Revelation that your Eyes may be opened that you may see what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints c. Ephes. 1. 17 18. That you may be convinced of the truth and worth of the Blessedness promised and know and see it not by a traditional Report but in the lively Light of the Spirit such as may affect and engage your Hearts Naturally we are purblind 2 Pet. 1. 9. have no accute discerning but in Back and Belly Concernments We know what is noxious or comfortable to the present Life pleasing or displeasing to the Flesh but are little affected with the danger of perishing for ever the need of Christ or the worth of Salvation and till God make a change how slight and sensual are we 2. Think often and seriously how much the saving of the Soul is better than the saving or getting or keeping all the World Matth. 16. 26. What will it profit a Man if he should gain the whole World and lose his own Soul So much as God is to be preferred before the Creature Heaven before the World Eternity before Time the Soul before the Body so much must this Business of saving the Soul have the preheminence and be preferred before the Interests of the Body and the bodily Life But alas what poor things divert us from this Happiness the satisfying of the Flesh the pleasures of Sin for a season a little Ease or Profit or vain-Glory this is all for which we slight Heaven and our own Salvation 3. Put your selves into the way of Salvation by sâ—eking Reconciliation with God by Christ. You are invited in the universal conditional Offer Iohn 3. 16. 'T is offered to all that will repent and believe and there is no exception put in against you to exclude you Why then will you exclude your self Therefore come forward in the way of Faith and God will help you 4. Mind often the genuine Effect of the True Faith It makes you forsake all that you may be obedient to Christ and resolved upon it Therefore consider 1. the Necessity of it You can neither trust God nor be true to him till your Heart be loosened from the Pleasures and Profits and Honours in the World and you can venture all upon the security of his Promise other Hopes and Happiness will divert us from the true Happiness and the good feed will be choaked by the cares of this World and voluptuous Living that you can bring nothing to perfection Either you will turn aside by open Defection or Apostacy or else be a Dwarf and Cripple in Religion all your days either in Mortification in denying the sinful Pleasures of the Senses you will slight the fulness of Joy at God's right Hand for a little vain Pleasure which when 't is gone 't is as a thing of nought 'T is the Pilgâ—im abstaineth from fleshly Lusts He that runâ—eth not as uncertain that keepeth down his Body 1 Cor. 9. 26 27. or in a way of Self-denial run few hazards for Christ It may be they may make some petty losses but do not sell all for the Pearl of great Price Or in a way of Charity How else can you lend to the Lord upon his Bond or the security of his Promise Prov. 19. 17. He that hath pity on the Poor lendeth unto the Lord and that which he hath given will he pay him again 2. Consider the Profit Whatever a Believer losâ—th by the Way he is sure to have it at the end of his Journey Mat. 19. 28. Iesus said unto them Verily I say unto you that ye which have followed me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel You will be no losers by God at the last A Wedding SERMON GEN. 2. 22. And brought her unto the Man THE words belong to the Story of the first Marriage that ever was celebrated in the
Heart to God or else if they should not prevail so far What dissonancy and jarrings are there in a Family when People are unequally yoked the Wife and Husband drawing several ways 2. As to consent of Parents God here in the Text as the common Parent taketh himself to have the greatest hand in the bestowing of his own Children He brought her unto the Man and ordinary Parents are his Deputies which must bring and give us in Marriage especially when young and under their Power The Scripture is express for this Exod. 22. 17. If her Father wholly refuse to give her unto him c. 1 Cor. 17. 28. He that giveth her in Marriage c. 3. As to the manner of procuring it that they labour to gain one another by warrantable yea râ—ligious Ways that we may lâ—y the Foundation of this Relation in the Fear of God not by stealth or carnal Allurements or violent Importunities or deceitful Proposals but by such ways and means as will become the gravity of Religion that weanedness and sobriety that should be in the Hearts of Believers that deliberation which a business of such weight calls for and that Reverence of God and Justice that we owe to all that seriousness of Spirit and that respect to the Glory of God with which all such Actions should be underken Col. 3. 17. Whatsoever we do in Word or in Deed do all in the Name of the Lord Iesus giving thanks to God and the Father by him When this is observed we are said to take one another out of God's Hands 4. Especially clearing up our Right and Title by Christ. Meats Drinks Marriage they are all sanctified by the Word and Prayer and appointed to be received by thanksgiving of them that believe and receive the Truth 1 Tim. 4. 3 4 5. There is a two-fold Right Dominium Politicum Evangelicum Dominium Politicum fundatur in Providentiâ Evangelicum in Gratiâ Political Right is founded in God's Providence Evangelical Right in Grace We have a Civil Right to all that cometh to us by honest Labour lawful Purchace or Inheritance and fair and comely Means used which giveth us a Right not only before Men but before God not by virtue of their Laws but his Grant By a Providential-Right all wicked Men possess all outward things which they enjoy as the Fruits and Gifts of his common Bounty it is their Portion Psalm 17. 14. Whatever falleth to their share in the course of God's Providence they are not Usurpers meerly for possessing what they have but for abusing what they have They have not only a civil Right to prevent the Incroachments of others by the Laws of Men but a providential Right before God and are not simply responsible for the Possession but the Use. But then there is an Evangelical or New-Covenant Right So Believers have a Right to their Creature-Comforts by God's special Conveyance that sweetneth every Mercy that it comes wrapt in the Bowels of Christ. The little which the Righteous hath is better than the Treasures of many wicked as the mean fair of a poor Subject is better than the Dainties of a condemned Traitor And this we have by Christ as the Heir of all things and we by him 1 Cor. 3. latter end So all those things do belong to them that believe as Gifts of his fatherly Love and Goodness to us in Christ as we take our Bread out of Christ's hands so we must be married to Christ before married to one another the Marriage-Covenant should be begun and concluded between Christ and you 5. For the End the general and last End of this as of every Action must be God's Glory 1 Cor. 10. 31. and Col. 3. 17. A Christian's Second-Table Duties and First-Table Duties should have on them holiness to the Lord. All the Vessels of Ierusalem must have God's Impress More particularly our increase in Godliness and the propagation of the Holy Seed must be aimed at Where one Person is a Believer much more where both they beget Sons and Daughters to God But now are they holy 1 Cor. 7. 14. But those out of the Church beget Sons and Daughters to Men merely to people the World Seth's Children are called Sons of God Gen. 6. 1 2. In the careful Education of Children the Church is upheld 2. When his Providence is owned and acknowledged It is the Duty of them that fear God to own him upon all Occasions especially in such a Business Heathens would not begin such a Business without a Sacrifice There is a special Providence about Marriages God claimeth the Power of Match-making to himself more than he doth of ordering any other Affairs of Men Prov. 19. 14. Riches and Honours are an Inheritance from our Fathers but a good Wife is from the Lord. Inheritances pass by the Laws of Men though not without the intervention of God's Providence who determineth to every Man the time of his Service and the bounds of his Habitation where every Man shall live and what he shall enjoy The Land of Canaan was divided by Lot but Marriage is by the special Destination of his Providence either for a Punishment to Men or for a Comfort and a Blessing Here Providence is more immediate by its influence upon the Hearts of Men here Providence is more strange and remarkable in casting all Circumstances and Passages that did concern it Estates fall to us by more easy and obvious Means and therefore though nothing be exempted from the Dominion of Providence yet a good Wife is especially said to be of the Lord. So also Prov. 18. 22. Whoso findeth a Wife findeth a good Thing and obtaineth favour of the Lord. A Wife that is a Wife indeed one that deserveth that Name he that findeth her it is a chance to him but an ordered thing by God he hath not only experience of God's Care but his Goodness and Free-grace to him in that particular Well then God must be owned sought glorified in this particular The Husband in the Catalogue and Inventory of his Mercies must not forget to bless God for this and the Wife for the Husband the Lord was gracious in providing for me a good Companion I obtained favour from the Lord. God is concerned in this whole Affair he brought the Woman to the Man he giveth the Portion which is not so much the Dowry given by the Parents which is little worth unless his Blessing be added with it as all the Graces and Abilities by which all married Persons are made helpful one to another He giveth the Children Psalm 127. 3. Lo Children are an Heritage from the Lord Their Conception and Formation in the Womb is from God Parents know not whether it be Male or Female beautiful or deformed They know not the number of the Bones and Veins and Arteries He giveth them Life a Sentence of Death way-layeth them as soon as they come into the World He giveth them Comfort there is a great deal of