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
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
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
Tormented Vse 2. Is to incourage you to Rejoice in Christ Jesus Now because we are helpers of your Joy 1 Cor. 1. 24. And God is best pleased with this frame of Spirit 1 Thess. 5. 16. I shall resume the main Discourse And 1. Handle the Nature of it 2. Shew you whether this Joy may be without Assurance 3. Shew you the spiritual Profit of it 4. The Helps or Means by which it is raised in us 1. For the Nature of it 'T is an Act of Love begotten in us by the sense of the Love of Christ revealed in the Word and shed abroad in our Hearts by the Holy Ghost whereby the Soul is more affected with delight in the Grace of the Redeemer than with all other things whatsoever In which Description Observe 1. 'T is an Act of Love The Acts of Love are two Desire and Delight They both agree in this That they are conversant about good and are founded in esteem We think it good They differ because Desire is the Motion and Exercise of Love and Delight the Quiet and Repose of it Desire is expressed in that Speech Psalm 63. 8. My Soul followeth hard after thee A Believer cannot forbear to seek after God Desire of Union keepeth us up in the pursuit of him Delight is expressed in that form of Speech Psal. 16. 5 6. The Lord is the Portion of my Inheritance and my Cup. The Lines are fallen unto me in a pleasant place yea I have a goodly Heritage He hath all his Joy and Pleasure and Contentment in God Desire supposeth some want or absence of the valued Object Delight some kind of Enjoyment Either he is ours or might be ours if we would our selves For the Offer is cause of Joy as well as the Injoyment If our Desires have reached the lovely Object 't is cause of Joy or if it be within our reach As when Christ and his Benefits are offered to us and left upon our choice And therefore 't is said Jonah 2. 8. They that observe lying Vanities forsake their own Mercies Their own though not possessed by them yet they are offered to them They might have been their own if they did not exclude themselves The Object is in a sort present and brought home to us in the Offers of the Gospel 2. 'T is an Act of Love begotten in us by the sense of the Love of Christ For Love only begetteth Love 1 Iohn 4. 19. We love him because he loved us first The Object of Love is Goodness Now we love God in Christ for the Goodness that is in him the Goodness that floweth from him and the Goodness we expect from him all these attract our Love 1. The Goodness that is in him Moral and Beneficial Moral which is his Holiness Psal. 119. 140. Thy Word is very pure therefore thy Servant loveth it If we Love his Law for the purity thereof then certainly we must love God how else can we study to imitate him for we imitate only that which we love and delight in as good Then for his Beneficial Goodness Psal. 100. 5. For the Lord is Good his Mercy is everlasting and his Truth endureth to all Generations And Psal. 119. 68. Thou art Good and dost good 2. The Goodness that floweth from him Not only in our Creation but our Redemption by Christ which is the stupendous Instance of his Goodness to Man Titus 3. 4. After the kindness and love of God our Saviour towards Man appeared c. In the Creation there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God found a Ransom for us and so great as his only begotten Son this was Love and Goodness indeed 3. The Goodness we expect from him both in this World and the next Here Reconciliation and Remission of Sins which is a Blessing that doth much draw the Heart of Man to delight in Christ. For she loved much to whom much was forgiven Luke 7. 47. We keep off from a condemning God but draw nigh to a pardoning God Therefore the Apostle saith Heb. 7. 19. The bringing in of this better Hope by the Gospel doth cause us to draw nigh to God Being at peace with God and reconciled to him we may have access with confidence and boldness to the Throne of Grace are no more at distance with God looking upon him as a consuming Fire The Gospel giveth us liberty to come to him and expect the Mercy and Bounty of God through Jesus Christ. So in the next World Eternal Life and Glory which is our great Reward merited by Christ Mat. 5. 12. Rejoice and be exceeding glad for great is your Reward in Heaven This is a solid lasting satisfying substantial Good Worldly Joys are but seeming they appear and vanish in a moment every blast of Temptation scattereth them Well then offers of Pardon and Life by Christ are the Matters of this Joy as they free us from the greatest Miseries and bring us to the enjoyment of the truest Happiness If you ask me then Why is a Christian described rather by rejoicing in Christ than by rejoycing in the pardon of Sins and Eternal Blessedness I Answer Because Christ is the Author and Procurer of these things to us And by our Joy we express not only our esteem of these Benefits but our gratitude and thankfulness for the Mercy and Bounty of God and the great Love of our Redeemer 3. The Description sheweth how the sence of this Goodness is begotten in us The Love of Christ is revealed in the Word and shed abroad in our Hearts by the Holy Ghost And I add Believed by Faith and improved by Meditation 1. 'T is revealed in the Gospel or Word of Salvation which is sent to us Therefore 't is said Acts 13. 48. When the Gentiles heard this they were glad and glorified the Word of God and as many as were ordained to Eternal Life believed Surely the Mind of Man which is naturally discomforted and weakned and strangely haunted with Doubts and Fears about the pardon of Sin and Eternal Life is mightily revived and encouraged with these glad Tydings of this Salvation dispensed to us by a sure Covenant Heb. 6. 18. And if the Gentiles that heard these things were glad proportionably we should be glad for the Gospel should never be as stale News to Sinners or as a Jest often told Our Necessities are as deep as theirs and the Covenant standeth as firm to us as it did to them Therefore if we have the Heart of a guilty Man it should be as welcome to us 2. 'T is shed abroad in our Hearts by the Holy Ghost So much is asserted by the Apostle Rom. 5. 5. The Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us Our dry Reason cannot give such a lively sense of these Comforts as the Revelation of the Holy Ghost And this is the difference between a believing by Tradition and believing by Inspiration
Were those things spoken to them only and not to us also Surely all may learn from hence that by a bare submission to outward Rites we are not approved of God without minding the true Reformation of Heart and Life and expecting the Pardon of our Sins by Jesus Christ. You are baptized but are you washed from your Sins You hear the Word but is it the Power of God to your Salvation You frequent Sacraments but is the Conscience of the Bond of the Holy Oath into which you are entred upon your Hearts There is more required in Christianity than outward Profession whether in Word or Deed Namely the Conscience of your Dedication to God or else the Work doth not go deep enough 1 Cor. 13. 3. Though I bestow all my Goods to feed the Poor and though I give my Body to be burned and have not Charity it profiteth me nothing You content your selves with your Tale and number of Duties praying Morning and Evening and reading so many Chapters But where is the Spirit and the Fruit of all that you do They that are given to Fasting think themselves very devout if they fast often be their Hearts never so full of rancour Many huddle over many Prayers but they do not go from their Heavenly Father with an Heavenly Mind They give Alms but live loosly As Michal laid a Statue in David's Bed and covering it with David's Apparel made Saul's Messengers believe it was David himself sick in Bed So many Persons cover themselves with certain External Actions belonging to Religion and the World believeth them truly sanctified and spiritual whenas indeed they are but Statues and Apparitions of Devotion to God But this is but a vain shew a placing the Means instead of the End the Subordinate instead of the Ultimate End 2. Man's Externals Invented by themselves by Laws of their own and outward Observances of their own devising Men's whole Religion running out into Externals they are not contented with the Forms of Worship instituted by God but add somewhat of their own and love to bind themselves in Chains of their own making As the Jews not being perfect as appertaining to the Conscience by the use of the Instituted Ceremonies of Moses invented other things to make them more perfect Now as to this I shall only observe 1. That as the out-side of Worship is most minded by a Carnal Christian so the in-side by a renewed Christian Mat. 15. 8. This People draweth nigh to me with their Mouth and honoureth me with their Lips but their Heart is far from me Their Hearts are averse from God The Carnal Christian is all for uncovering the Head and bowing the Knee but taketh no care of the Heart Isa. 58. 5. Is it such a Fast that I have chosen A day for a Man to afflict his Soul Is it to bow down his Head as a Bulrush and to spread Sack-cloth and Ashes under him wilt thou call this a Fast and an acceptable day unto the Lord The Pharisees were zealous for washing before Meat as if it were an holy religious Act because it was one of their own Traditions Mat. 15. 2. But took no notice of inward Defilement 2. They are more zealous for Humane Inventions than Moral and commanded Duties Mat. 15. 3 4. For the Rudiments of the World as the Apostle calleth them Col. 2. 10. than the unquestionable Ordinances of Christ. For a worldly Religion must be supported by worldly Means 3. I observe That the more external Pomp there is of Man's devising the less spiritual Truth for it gratifieth the natural Corruption which is all for the out-side Some few Externals God intended for an Help but when Men will be adding they become a Burden and an Impediment God did not abrogate his own Ceremonies for Men to appoint theirs 2 dly That naturally Men are meerly for an external way of serving God and place their Confidence therein Here I shall shew you 1. That their Hearts are set upon External Worship 2. That therein they place all their Confidence 1. That naturally Mens Hearts are chiefly set upon External Services And that 1. out of laziness Externals being more easy than worshipping God in the Spirit Matth. 23. 23. They tithe Mint and Annise and Cummin but omit the weightier things of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudgment Mercy Faith Conscience is like the Stomach which naturally desireth to fill it self and when it cannot digest solid Food filleth it self only with Wind. So here outward things are more easy but mortifying Sin and solid Godliness is more difficult this the natural Man cannot digest and therefore culleth out the easier and cheaper sort of Religion which puts him to no great trouble or self-denial 2. Out of their Indulgence to the Flesh A Man can spare any thing better than his Lusts His Estate the present â—ase of the Body their Children any thing for the Sin of their Souls Micah 6. 6 7 8. The Question is not how to satisfy Justice but how to appease Conscience while they retain their Sins They would buy out their Peace with vast Sums of Mony mangle their Flesh like the Priests of Baal to spare the Sin of their Souls do any thing endure any thing but the subdâ—ing the Heart to God The sensual Nature of Man is such that he is loth to be crossed if he must be crossed only a little and but for a while and therefore affects an easy Religion where the Flesh is not crossed or but a little crossed Now â—light Duties performed now and then do not much trouble the Flesh where there is no mortifying of Lusâ—s no 〈◊〉 Godliness 3. Out of Pride Man is a proud Creature and would fain establish his own Righteousness and have somewhat wherein to glory in himself Rom. 10. 3. A Râ—â—â—et Coat of our own is better than a silken Garment that is borrowed of another Luke 18. 9. Christ spake this Parable against those who trusted in 〈◊〉 that they were Righteous There is such a disposition in Men that if by any means they can hold up a pretence of Righteousness of their own will not pray and wait and consecrate and devote themselves to God that they may attain his Righteousness if they have any thing to plead if they have a partial Righteousness if they be not to be numbred among the worst of men Luke 18. 11. The Pharisee stood and prayed thus with himself God I thank thee that I am not as other Men are Extortioners Vnjust Adulterers or even as this Publican If they have an External Righteousness they will plead that I fast twice in the Week I give tithe of all that I possess c. A legal Spirit is natural to us Though Men dare not pretend to an universal Conformity to the Law in a strict sense yet if they can make a shift to get any external Conformity to the Law they are confident of Divine Acceptance Yea so sotâ—ish is their Conscience that they
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
not dead to the things of the World you are not acquainted with the Virtue and Power of Christ's Cross and have not a true sense of Christianity cannot glory in it as the most excellent Profession in the World Gal. 6. 14. God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the World is crucified unto me and I unto the World You are in a dangerous temptation to Atheism 5. We are gainers by Christ if we part with all the World for his sake Mark 10. 29 30. Therefore no loss should seem too great in obeying his Will Certainly a Man cannot be a loser by God 6. All worldly things were confiscated by the fall and we can have no spiritual right to them 'till we receive a new grant by Jesus Christ who is the Heir of all things Dominium Politicum fundatur in providenâ—ia Evangelicum in gratia 1 Cor. 3. 23. All things are yours because you are Christ's and Christ is God's And 1 Tim. 4. 3. God hath made them to be received with thanksgiving of them which believe and know the Truth So that what we enjoy is by the meer favour of the Redeemer and should be parted with again when he calleth for it Thus much for the first Point A second Doctrine or Point here offered is The great Poverty of our Lord Iesus Christ. Beasts and Fowls have places to shelter themselves in but Christ had no certain place of residence or dwelling wherein to rest He doth not say Kings have Palaces but I have none rich Men have Houses and Lands but I have none But he saith Foxes have Holes and the Birds of the Air have Nests but the Son of Man hath not where to lay his head The Reasons of this are these following 1. To increase the value and merit of his Satisfaction Our Sins did deserve this his whole Humiliation and every degree of it and Christ was content to suffer it for the ransom of our Souls 'T is clear this that all his condescention conduced to make up the Remedy more full and 't is evident by the Apostle that it giveth us a right to a larger allowance of Grace 2 Cor. 8. 9. For ye know the Grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might become rich 2. Christ came to offer the Kingdom of Heaven and the good things of the other World and to draw Mens minds and hearts thither And therefore that he might appear a fit Teacher of the World by his own Example he taught us contempt of outward things If he had preached up heavenly-mindedness and lived himself in pomp and fulness the People would not have regarded his words Alexander when his Army grew sluggish because laden with the spoils of their Enemies to free them from this encumbrance commanded all his own Carriages to be set on fire that when they saw the King himself devote his rich Treasures to the flame they might not murmur if their Mite and Pittance were consumed also So if Christ had taught us contempt of the World and had not given us an instance of it in his Person his Doctrine had been less powerful and effectual 3. To season and sanctify a mean estate and degree of Life when we are called to it by God's Providence Christ's own poverty teacheth us to bear a mean condition well Mat. 18. 25. It is enough for a Disciple that he be as his Master and a Servant as his Lord. Vriah would not give way to any softness while Ioab his General was in the Field 2 Sam. 11. 11. The Ark and Israel are in Tents and my Lord Joab and the Servants of my Lord are in the open fields Shall I go into my House and eat and drink c. We must be contented to fare as Christ did we cannot be poorer than Christ as poor as we are for the poorest have some place of shelter but he had none whereon to lay his head 1. Let this then enforce the former Lesson and teach us contempt of the World and the Riches and Greatness thereof 'T is some Argument that the vilest are capable thereof as well as the most generous and best deserving and oftner it hapneth to be so But this is the Argument of Arguments That the Lord Jesus when he came to instruct the World by his Example he was not one of the Rich and Voluptuous but chose a mean estate as most conducible to his ends 2. If you be rich yet be poor in Spirit Mat. 5. 3. Blessed are the poor in Spirit for theirs is the Kingdom of Heaven Let us possess all things as if we possessed them not 1 Cor. 7. 31. And so Iames 1. 9 10. Let the Brother of low degree rejoice in that he is exalted but the rich in that he is made low because as the flower of the Grass he shall pass away We should be as having nothing sitting loose from earthly things considering that shortly we shall be as poor as the poorest for we can carry nothing away with us 3. Let us prepare our selves to entertain Poverty and if it be already come upon us and God hath reduced us to a mean inferior Life let us have our hearts reconciled and suited to a low estate so it may be an help to Heaven so we may have the true Riches and may learn to live by Faith though God feedeth us from Hand to Mouth so we may imitate Christ and follow him into Glory it is enough for us No excuse against a speedy obeying Christ's Call WE have done with the first instance of a Scribe that came uncalled we come now to another this Man offereth not himself but is called by Christ. And he said unto another Follow me c. He was already a Disciple at large for in Matthew 't is said Chap. 8. 21. Another of his Disciples said unto him Suffer me first to go any bury my Father He was now called to a nearer and constant attendance on Christ. Clemens Alexandrinus from an ancient Tradition telleth us this was Philip. But before he complied with this Call he desireth a little delay and respit 'till his aged Father were dead and buried whether his Father were already dead and he would do this last Office to see him decently interred or whether his Father were yet living but not likely long to continue and he would attend him till his Death and Funeral and then follow Christ as Theophilact thinketh it is not much material Clear it is he putteth off the matter with an excuse even the Elect do not at first so readily obey the Heavenly Calling some of them may put off Christ but when he intendeth to have them he will not be put off so the importunity of his Grace overcoming their unwillingness But what was Christ's Answer Lâ—â— the Dead bury their Dead but go thou and preach the Kingdom of God
these things is blind and cannot see afar off 2. Another cause is Security They do not take these things into their serious thoughts Faith sheweth 't is sure and Consideration bringeth it near Amos 6. 3. Ye put far away the evil day Things at a distance do not move us We should pray and preach and practise as if Death were at our backs And remember that all our Security dependeth upon the slender Thread of a frail Life 3. Another cause is Aversness of Heart they have no mind to these things Rom. 8. 7. The carnal Mind is enmity against God The Heart is inclined to worldly Vanities set against God and Godliness Now let us consider the hainousness of this Sin 'T is ingratitude and unthankfulness for God's eternal Love Psal. 103. 17. The Mercy of the Lord is from everlasting to everlasting upon them that fear him 'T is also disingenuity we would be heard presently Psal. 102. 2. Lord hear me speedily To day is the season of Mercy to morrow of Duty We are always in haste would have the Lord to tarry for our sinful leisure when we will not tarry his holy leisure 'T is also base Self-love we can be content to dishonour God longer provided at length we may be saved Lastly It is great injustice to keep God out of his Right he hath been long enough kept out of his Right already 1 Pet. 4. 3. The time past of our Life may suffice to have wrought the Will of the Gentiles Therefore let us no longer delay but speedily address our selves to entertain the Motions of the Holy Spirit Looking back ill becomes those that have set their face Heavenward WE are now come to the third Instance wherein we are instructed how to avoid Miscarriages in following Christ. The first Instance teaches us to beware of hasty and hypocritical Profession which is the Fruit of Resolution without Deliberation or sitting down and counting the Charges this was the fault of the Scribe The second Instance cautioneth us against dilatory Shifts and Excuses The most necessary Business must not be put off upon any pretence whatsoever The third Instance forbiddeth all thoughts of compounding or hopes to have Christ and the World too As this Man hoped first to secure his worldly Interest and then to follow Christ at leisure Whether this Man were called or uncalled it appeareth not 'T is only said in the Text Another also said the middle Person was only called by Christ the other two offered themselves The first was forward upon a mistaken Ground to share the Honours of the Kingdom of the Messiah which he supposed to be Temporal This last offereth himself but his Heart was not sufficiently loosned from the World From both we see That it is not in him that willeth nor in him that runneth but God that sheweth Mercy Rom. 7. 16. For neither of those that offered themselves are accepted In the words you may observe 1. His Request 2. Christ's Answer 1. His Request This third offereth himself to be a Disciple of Christ but with an Exception That he might take his farewel at home and dispose of his Estate there and so secure his wordly Interests I will follow thee but let me bid those farewel which are at home in my House You will say what harm is in this Request Elijah granted it to â—lisha 1 Kings 19. 21. When he had laid his Mantle on him thereby investing him in the Office of a Prophet Elisha said Let me I pray thee go and kiss my Father and my Mother and then I will follow thee Which the Prophet grantâ—th and gave way to Elisha to go home and salute his Friends I Answer 1. The Evangelical Ministry exceedeth the Prophetical both as to Excellency and Necessity and must be gone about speedily without any delay The Harvest was great and such an extraordinary Work was not to be delayed nor interrupted 2. If two Men do the same thing it followeth not that they do it with the same mind Things may be the same as to the substance or matter of the Action yet Circumstances may be different Christ knew this Man's Heart and could interpret the meaning of his desire to go home first He might make it a pretence to depart clean away from Christ. We cannot distinguish between the look of Abraham and the look of Lot One is allowed the other forbidden Abraham is allowed to look towards Sodom Gen. 19. 28. And Abraham got up early in the morning and looked towards Sodom and behâ—ld the smoke of the Country went up as the smoke of a â—urnace Yet Lot and his Family are forbidden to look that way Gen. 19. 17. Look not â—ehind thee We cannot distinguish between the laughter of Abraham and the laughter of Sarah Gen. 17. 17. And Abraham â—ell upon his face and laughed and said in his heart Shall a Child be born to him that is an hundred years old And shall Sarah that is ninety years old â—ear Now compare Gen. 18. 12. 't is said And Sarah laughed within her self saying After I am waxed old shall I have pleasure my Lord also being old Yet she is reproved For the Lord said Wherefore did Sarah lâ—ugh The one was Joy and Reverence the other Unbelief and Contempt We cannot distinguish between the Virgin Mary's Question Luk. 1. 34. How can this be and the Question of Zachary Iohn's Father Luke 1. 18. How shall I know this â—or I am an old Man Mary was not reproved but he was struck dumb for that Speâ—ch But though we cannot distinguish God that knoweth the secrets of all hearts can distinguish 3. Those that followed Christ on these extraordinary Calls were to leave all things they had without any farther care about them Matth. 10. 21. Sâ—ll all that tâ—ou hast and follow me and thou shaâ—t have Treasure in Heaven So Mat. 4. 19 20. He sâ—ith unto them Follow me and I will make you Fishers of Men and they straitway left their Nets and followed him So Matth. 9. 9. As Iesus passed forth from thence he saw a Man named Matthew sitting at the receipt of custom and he saith unto him Follow me And he arose and followed him Therefore it was preposterous for this Man to desire to go home to order and dispose of his Estate and Family before he complied with his Call 4. In Resolution Estimation and Vow The same is required of all Christians when Christ's Work calleth for it Luke 14. 33. So likewise whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple 2. Christ's Answer Which consists of a Similitude and its Interpretation joined together 1. The Metaphor or Similitude Taken from Ploughmen who cannot make streight Furrows if they look back So to look back after we have undertaken Christ's Yoke and Service rendreth us unfit for the Kingdom of God Putting our hands to the Plough is to undertake Christ's Work or to resolve to be his Disciples Looking
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
evident to you 1. I shall prove That all other things must be hazarded for the saving of the Soul 2. That nothing will make us hazard all things for the purchasing or acquiring the Salvation of the Soul but only Faith 1. That all other things must be hazarded for the saving of the Soul Mat. 10. 39. He that findeth his Life shall lose it and he that loseth his Life for my sake shall find it So 't is repeated again upon the occasion of the Doctrine of Self-denial Mat. â—6 25 26. The saving of the Soul is more than the getting and keeping or having of all the World For the World concerneth only the Body and bodily Life but the saving of Soul concerneth Eternal Life If Life be lost Temporally 't is secured to Eternity when we shall have a Life which no Man can take from us And the Case standeth thus That either we must bring Eternal Perdition upon our selves or else obtain Eternal Salvation They that are thrifty of Life bodily and the Comforts and Interests of it are certainly prodigal of their Salvation But on the other side If we are willing to venture Life Temporal and all the Interests thereof for the saving of the Soul we make a good Bargain That which is left for a while is preserved to us for for ever In short so much as God is to be preferred before the Creature Heaven before the World the Soul before the Body Eternity before Time so much doth it concern us to have the better part safe And as Men in a great Fire and general Conflagration will hazard their Lumber to preserve their Treasure their Mony or their Jewels So should we take care that if we must lose one or other that the better part be out of hazard And what-ever we lose by the way we may be sure to come well to the end of our Journey 2. That nothing will make us hazard all things for the purchasing or acquiring the Salvation of the Soul but only Faith The Flesh is importunate to be pleased Sense saith to us Favour thy self that is spare the Flesh But Faith saith Save thy Soul Faith which apprehendeth things future and invisible will teach us to value all things according to their worth and to lose some present satisfaction for that future and eternal Gain which the Promises of God do offer to us Now Faith doth this two ways By convincing us of the Worth and of the Truth of things promised by God through Christ. The Apostle when he bloweth his Trumpet and summoneth our reverence and attentive regard to the Gospel in that Preface 1 Tim. 1. 15. he saith This is a faithful saying and worthy of all acceptation that Iesus Christ came into the World to save Sinners Salvation by Christ is worthy to be regarded above all things And if it be true all things should give place unto it Now Faith convinceth us of the Worth and Truth and maketh us to take the thing promised for all our Treasure and Happiness and the Promise it self or the Word of God for our whole security 1. It maketh us to take the thing promised for all our Treasure and Happiness Mat. 6. 19 20 21. Lay not up for your selves Treasures upon Earth where Moth and Rust doth corrupt and where Thieves break through and steal But lay up for your selves Treasure in Heaven where neither Moth nor Rust doth corrupt nor Thieves break through and steal For where your Treasure is there your Heart will be also It highly concerneth us to consider what we make our Treasure Worldly things are subject to many Accidents and deseâ—ve not our love nor esteem only heavenly things deserve to be our Treasure If our Hearts be set upon these things 't is a sign we value what Christ hath offered So 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 We make these things our End aud Scope and Happiness 'T is easy to prove the worth of these things in the general as 't is easy to prove that Eternity is better than Time that things incorruptible are better than those which are subject to corruption That things exempted from Casualty are better than those things which are liable to Casualty and are not out of the reach of Robbery and Violence But to Creatures wedded to sense and present enjoyment 't is difficult and hard to cause them to set their Hearts in another World and to lay up their Hopes in Heaven and to part with all things which they see and love and find comfortable to their Senses for that God and Glory which they never saw This is the Business of Faith or the Work of the Spirit of Illumination changing their Hearts and Minds This general Truth all will determine as that things Eternal are better than things Temporal But we undervalue these gracious Promises whose accomplishment must with patience be expected whilst their future Goodness cometh in actual competition with these bodily Delights which we must forgo and those grievous bodily Afflictions which we must endure out of sincere respect to Christ and his Ways Therefore before there can be any true self-denial Faith must incline us to this offered Benefit as our true Treasure and Happiness whatever we forgo or undergo to attain it 2. For the truth of it the Word of God must be our whole security as being enough to support our Hearts in waiting for it however God cover himself with Frowns and an appearance of Anger in those Afflictions which befal us in the way thither The Word of God is all in all to his People Thy Testimonies have I taken as my Heritage for ever they are the rejoicing of my Soul Psal. 119. 111. If a Man hath little ready Mony yet if he have an Heritage to live upon or sure Bonds he is well â—paid So is a Believer rich in Promises which being the Promises of the Almighty and Immutable God and built upon the everlasting Merit of Christ are as good to him as Performances and therefore cause joy in some Proportion as if the things were in hand Heb. 11. 13. These all died in Faith not having received the Promises but having seen then afar off and were perswaded of them and embraced them And Psalm 56. 4. In God will I praise his Word in God have I put my trust I will not fear what Man can do unto me Faith resteth upon God's Word who is able to save to the uttermost all that come to him by Christ. 1. Vse is Information concerning a weighty Truth namely what the Faith is by which the Just do live 'T is such a trust or confidence in God's Promises of eternal Life through Iesus Christ as that we forsake all other hopes and happiness whatsoever that we may obtain it To make good this Description to you let me
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
take from them what they resign to him but they are not prepared for a submission to all Events Like those that make large Promises to others when they think they will not take them at their words So their Hearts secretly except and reserve much of that they resign to God But this is false-dealing and is shewn in part in murmuring when God taketh any thing from us 1 PET. 1. 9. Receiving the End of your Faith even the Salvation of your Souls THE Apostle here giveth a reason why Believers rejoice in the midst of Afflictions they are qualified thereby to receive Salvation yea in part have it already Receiving the End of your Faith the Salvation of your Souls In which words observe 1. The Benefit The Salvation of our Souls 2. The Grace which qualiâ—ieth us for that Benefit Faith 3. The respect between the Benefit and the Grace 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the End or Reward 1. The Benefit Which may be considered as consummated or as begun And accordingly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted If you consider it as to Consummation and actual Possession so we receive it at Death when our Self-denying Obedience is ended And for the present we are said to receive it because we are sure to receive it at the close of our days We believe now that we shall at length have it and therefore rejoice with Joy unspeakable and full of Glory 2. If you consider it with respect to Inchoation or begun Possession We have an undoubted Right now and some beginnings of it in the Consolations of the Spirit Now we receive it in the Promises we receive it in the first Fruits which are some forerunning Beams of the day-light of eternal Glory 2. The Grace which qualifieth and giveth us a Title to this Benefit is Faith The word Faith is taken in Scripture sometimes for fides quae creditur sometimes for fides quâ creditur for the Doctrine or Grace of Faith The first Acceptation will make a good sense here namely that the whole Tenor of Christian Doctrine leadeth us to the expectation of and diligent pursute after eternal Salvation 'T is the whole drift of the Christian Religion But I take it rather for the Grace This is the prime Benefit which Faith aimeth at as I shall shew you by and by 3. The Respect between Faith and Salvation 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the End or the word signifieth the Fruit and the Reward As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for an End and Scope the Scripture favoureth that Notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I press towards the Mark or Scope Phil. 3. 14. And 2 Cor. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Salvation of our Souls is the prime Benefit which Faith is not only allowed but required to aim at A Believer levelleth and directeth all his Actions to this end that at length he may obtain eternal Life Sometimes 't is put for the Fruit or Reward Rom. 6. 22. Being made free from Sin and become Servants to God ye have your Fruit unto Holiness and the end everlasting Life The issue of all the final result was your Salvation The Point that I shall inâ—ist on is this Doct. That the End and Reward of Faith is the Salvation of our Souls I shall open the Point by explicating three Questions 1. What is this Salvation of our Souls 2. What Right the Believer hath to it 3. What is that saving-Faith which giveth us a Title to it The last is most important 1. What is the Salvation of the Soul 'T is not meant of temporal Deliverance or an escape from Danger as some would affix that sense upon it but of eternal Life or our happy Estate in Heaven This belongeth to our whole Man the Body as well as the Soul but the Soul is the chief part of Man and that which is first glorified When Men come first into the World first the Body is framed and then the Soul cometh after As we see in the Creation of Adam first his Body was organized and then God breathed into him the Spirit of Life And we see it in common Generation when the Body is first framed in the Womb then 't is quickned by a living Soul This lower Region of the World is properly the place of Bodies therefore Reason requires that the Body which is a Citizen of the World should first be framed that it may be a receptacle for the Soul which is a stranger and cometh from the Region of Spirits that is above But when we must remove into these heavenly Habitations then 't is quite otherwise for then the Soul as a Native of that place is presently admitted but the Body as a stranger is forced to recide in the Grave till the Day of Judgment and then for the sake of the Soul our Bodies also are admitted into Heaven This is the ordinary Law for all private Persons Christ indeed who is the Head of the Church and the Prince of this World and that which is to come his Body as well as his humane Spirit was made a Denizon of Heaven as soon as he ascended He entred into Heaven not as a private Citizen but as King and Lord of the Heavenly Jerusalem and therefore carried both Body and Soul along with him But as to us first the Soul goeth there as into his ancient Seat and proper Habitation and afterwards the Body followeth Well then 1. at Death our Souls go to Christ and enter into a state of Happiness Phil. 1. 23. I desire to be dissolved and to be with Christ. The Soul is not annihilated after Death nor doth it sleep till the Resurrection nor is it detained by the way from immediate passing into Glory but if it be the Soul of a Believer as soon as it is loosed from the Body it is with Christ Luke 23. 43. Verily I say unto thee to day shalt thou be with me in Paradise He asked to be remembred when Christ came into his Kingdom and Christ assureth him of a reception there that day as soon as he should expire 2. In due time the Body is raised and united to the Soul and then Christ will be glorified in his Saints and admired in all them that believe 2 Thess. 1. 10. Such glory and honour will be put upon those who are but newly crept out of Dust and Rottenness the Saints themselves and all the Spectators shall wonder at it 3. There is another Period in this Happiness Our everlasting habitation in Heaven near unto the Throne of God and in the presence of his Glory John 14. 2. In my Father's House are many Mansions There we shall also have the company of Angels and blessed Spirits and make up one Society with them Heb. 12. 23. To the general Assembly and Church of the first Born which are written in Heaven and to God the Iudg of all and to the Spirits of just Men made perfect This is the