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
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
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
therefore he should have done what he could Job 15. 6. Thine own Mouth condemneth thee yea thine own Lips testify against thee That 's the strongest Conviction which ariseth from a Man 's own Bosom that 's the reason why there are so many Appeals to Conscience in Scripture 1 Cor. 10. 15. I speak as to wise Men judg ye what I say Your own Hearts tell you ye ought to be better to mind God more and the World less to be more serious in preparing for your eternal estate 3. Nothing can be a reasonable Excuse which reflects upon God as if he had made an hard Law which none can keep especially if urged against the Law of Grace This is to say the Ways of God are not equal therefore there can be no excuse for the total omission of necessary Duties 4. No Excuse can be reasonable but what you dare plead at the Bar of Christ for that is Reason which will go for Reason at last Then the weight of all Pleas will be considered and all negligent Persons that have not improved the Light of Nature or have not obeyed the Gospel will be left without excuse What doth it avail Prisoners to set up a Mock-Sessions among themselves to acquit one and condemn another He is in a good condition that shall be excused in the last Judgment and in a bad condition that shall be condemned then I now proceed to the second Point Secondly That those who are called to follow Christ should follow him speedily without interposing any delays Consider 1. Ready Obedience is a good evidence of a sound Impression of Grace left upon our Hearts There is slighter Conviction which breedeth a sense of our Duty but doth not so strongly urge us to the performance of it And there is a more sound Conviction which is accompanied with a prevailing efficacy and then all Excuses and Delays are laid aside and Men kindly comply with God's Call Cant. 1. 4. Draw me I will run after thee Run It noteth an earnest and speedy motion the Fruit of the powerful attraction of the Spirit Mat. 4. 20. They straightway left their Nâ—ts and followed him The scoffing atheistical World thinketh it easiness and fond credulity but it arguâ—th a sound Impression The impulsions of the Holy Spirit work in an instant for they carry their own evidence with them Gal. 1. 11. Immediatly I consulted not with Flesh and Blood In Divinis non est deliberandum When our Call is clear there needeth no debate or demurring upon the Matter 2. The Work goeth on the more kindly when we speedily obey the sanctifying motions of the Spirit and the present influence and impulsion of his Grace You have not such an advantage of a warm conviction afterward When the Waters are stirred then we must put in for a cure Iohn 5. 4. To adjourn and put it off as Foelix did Acts 24. 15. doth damp and cool the Work you quench this holy Fire or to stand hucking with God as Pharaoh did the Work dieth on your hand 3. There is hazard in delaying and putting off such a business of concernment as Conversion to God Certainly this is a business of the greatest concernment and the greatest Work should be first thought of Mat. 6. 33. Seek first the Kingdom of God and the Righteousness thereof and most thought of Psal. 27. 4. One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord. Now if we delay it is left upon great hazards Life is uncertain for you know not what a day may bring forth Prov. 27. 1. Boast not thy sâ—lf of to morrow for thou knowest not what a day may bring forth If God had given leave as Princes sometimes in a Proclamation for all to come in within a certain day so if God had said Whosoever doth not repent till thirty of forty Years be out there were no great hazard till the time were expired we might entertain Sin a little while longer But we know not the day of our death therefore we should get God to bless us er'e we die A new Call is uncertain 2 Cor. 6. 1 2. It may be he will treat with us no more in such a warm and affectionate manner If he call yet not vouchsafe such assistances of his Grace if peradventure God will give them repentance unto Life 2 Tim. 2. 25. 'T is an hazard or uncertain if the Spirit of God will put another thought of turning into your hearts when former Grace is despised Isa. 55. 6. Call upon the Lord while he is near and seek him while he may be found 4. Consider the mischiefs of delaying every day we contract a greater indisposition of embracing God's Call We complain now 't is hard if it be hard to day it will be harder to morrow when God is more provoked and Sin more strengthned Ier. 13. 23. Yea it may be our natural Faculties are decayed the vigor of our Youth exhausted When the tackling is spoiled and the Ship rotten it is an ill time to put to Sea Eccles. 12. 1. Remember now thy Creator in the days of thy Youth And besides consider the suspicion that is upon a late Repentance The most prophane would have God for their portion at last 5. The Reasons for delay are inconsiderable Suppose it be our satisfaction in our present estate The Pleasures of Sin are sweet and we are loth to forgo them but those Pleasures must one day be renounced or you are for ever miserable Why not now Sin will be as sweet to the carnal Appetite hereafter as now it is and Salvation is dispensed upon the same terms you cannot be saved hereafter with less ado or bring down Christ and Heaven to a lower rate If this be a Reason now it will for ever lie as a Reason against Christ and against Conversion The Laws of Christianity are unalterable always the same and your Hearts not like to be better Or is it That you are willing now but you have no leasure when such encumbrances are over you shall get your Hearts into a better posture Oh no 't is hypocrisy to think you are willing when you delay Nothing now hindreth but a want of Will and when God treateth with thee about thine eternal Peace it is the best time but God always cometh to the Sinner unseasonably in his own account But consider it was the Devil that said Mat. 8. 29. Art thou come hither to torment us before the time The Vse is 1. To reprove that dallying with God in the Work of Conversion which is so common and so natural to us The Causes of it are 1. Unbelief or want of a due sense and sight of things to come If Men were perswaded of eternal Life and eternal Death they would not stand hovering between Heaven and Hell but presently engage their Hearts to draw nigh to God But we cannot see afar off 2 Pet. 1. 9. He that lacketh
observe 1. That Faith looketh mainly to Heaven or the saving of the Soul as the prime Benefit offered to us by Jesus Christ. For all attend to this 1 Tim. 1. 16. For a Pattern to them who should hereafter believe on him to life everlasting This was that they chiefly aimed at and therefore called the End of our Faith 1 Pet. 1. 9. For this end were the Scriptures written John 20. 31. These things are written that ye might believe that Iesus is the Christ the Son of God and that believing ye might have Life through his Name The Scriptures are writâ—en to direct us to know Christ aright who is the Kernel and Marrow of all the Scriptures who is the great Subject of the Gospel and that the chief Benefit we have by him is eternal Life by which all our Pains and losses for Christ are recompenced and from whence we fetch our Comfort all along during the course of our Pilgrimage and upon the hopes of which the Life of Grace is carried on and the Temptations of Sense are defeated so that this is the main Blessing which Faith aimeth at 2. That the sure grounds which Faith goeth upon is God's Promise through Jesus Christ and so it implieth 1. That there is a God who is a Rewarder of them that diligently seek him for the Apostle pursuing this Discourse telleth us Heb. 11. 6. That a Man must believe God's Being and Bounty before he can do any thing to the purpose for him 2. That this God hath revealed himself in Jesus Christ as willing to accept poor Creatures who refuse not his New Covenant and remedying-Grace to Pardon and Life For the guilty Creature would stand at a distance and not receive his Offers with any comfort and Satisfaction had not God been in Christ reconciling the World to himself 2 Cor. 5. 19. But now they may be invited to come to him with hope vers 20. And his gracious Promises standing upon such a bottom and foundation are the sooner believed 2 Cor. 1. 20. For the Promises of God are in him Yea and in him Amen to the Glory of God by us that is the Promises of God propounded in Christ's Name are undoubtedly true they are not Yea and Nay but Yea and Amen They do not say Yea to Day and Nay to Morrow but always Yea so it is and Amen so it shall be because they stand upon an immutable Foundation the everlasting Merit and Redemption of Christ. 3. It implieth That the Scriptures which contain these Offers and Promises are the Word of God For though God's Veracity be unquestionable how shall we know that we have his Word 't is laid at Pledg with us in the Scriptures which are the Declaration of the Mind of the Eternal God The Promises are a part of those Sacred Scriptures which were written by the inspiration of the Holy Spirit and sealed with a multitude of Miracles and bare the very Image and Superscription of God as every thing which hath past his Hand hath his Signature upon it even to a Gnat or Pile of Grass and have been received and preserved by the Church as the certain Oracles of God and blessed by him throughout all Generations and Successions of Ages to the convincing converting sanctifying and comforting of many Souls And carry their own Light Evidence and Recommendation to the Consciences of all those who are not strangely perverted by their brutish Lusts and blinded by their worldly Affections For the Apostle saith By the manifestation of the Truth commending our selves to every Man's Conscience For if our Gospel be hid 't is hid to those who are lost The God of this World having blinded their Eyes lest the Light of the glorious Gospel should shine unto them 2 Cor. 4. 2 3 4. Upon these grounds doth Faith proceed which I have mentioned the more distinctly that you might know how to excite Faith for besides praying for the Spirit of Wisdom and Illumination to open our Eyes we must use the means both as rational Creatures and new Creatures And what Means are more effectual than those mentioned 1. Is there not a God If there be not a God How did we come to be Thou wer 't not made by chance And when thou wer 't not thou couldst not make thy self Look upon thy Body so curiously framed Whose workmanship could this be but of a Wise God Upon thy Soul Whose Image and Superscription doth it bear Give unto Caesar the things which are Caesar's and unto God the things which are God's Nay look upward downward within thee without thee what dost thou see hear and feel but the Products and Effects of an eternal Power Wisdom and Goodness Thou canst not open thine Eyes but the Heavens are ready to say to thy Conscience Man there is a God an inâ—inite eternal Being who made us and all things else Now for the second Hath not this God revealed himself gracious in Christ Nature declareth there is a God and Scripture that there is a Christ. As there is one God the first Cause of all infinitely powerful wise and good therefore 't is but reasonable that he should be served and according to his own Will But we have faulted in our Duty to our Creator and therefore are in dread of his Justice Certainly reasonable Creatures have immortal Souls and so die not as the Beasts therefore there is no true Happiness in these things wherein Men ordinarily seek it Is it not then a blessed discovery that God hath brought Light and Immortality to light by Jesus Christ that he sent him into the World to be a Propitiation and to satisfy his Justice and to redeem us from our guilty Fears And shall we neglect this great Salvation brought to us by Jesus Christ or coldly seek after it Surely God is willing to be reconciled to Man or 〈◊〉 he would presently have plunged 〈◊〉 into our â—ternal Estate as he did the Angels upon their first sinning But he waiâ—eth and beareth with many 〈◊〉 he beseecheth us and prayeth 〈◊〉 to be reconciled And how shall we 〈◊〉 if we neglect so great Salvation whiâ—h wâ—s first spoken by the Lord and then confâ—â—mâ—d unto us by them that heard â—im God also bearing them witness both with Signs and Wonders and divers Miracles and Gifts of the Holy Ghost according to his own Will Heb. 2. 3 4. Would Holy Men cheat the World with an Imposture or would God be accessory in lending his Power to do such marvellous things It cannot be And then for the third Is not this a part of the Word of God which Holy Men have written to consign it to the use of the Church in all Ages 1 Iohn 2. 45. This is the Promise which he hath promised us Eternal Life Is not this God's Promise And will not God be mindful and regardful of his Word He was wont to be tender of it Psal. 138. 2. Thou hast magnified thy Word above all thy Name above
all that is named or famed or spoken and believed of God His Truth and Trustiness is most conspicuous In the New Covenant he hath given his solemn Oath as well as his Word that the Heirs of Promise might have strong Consolation Heb. 6. 18. What is the matter that my belief of these things is so cold and ineffectual If this be God's Promise and he hath put in no exception against me to exclude me from the benefit of this Promise What is the reason why I can no more incourage my self in the Lord to seek after this Salvation but am disturbed so often by distracting Fears and Cares and so easily misled by vain Delights Thus should we excite our Faith But I digress too long 3. The Nature of this Faith I express by a Trust and Confidence There is in Faith an Assent which is sufficient when the Object requireth no more As there are some speculative Principles which are meerly to be believed as they lead on to other things Heb. 11. 3. there an intellectual Assent sufficeth But there are other things which are propounded not only as true but good There not only an intellectual Assent is required but a practical Assent or such as is joyned with Consent and Affiance As suppose when Christ promiseth Eternal Life to the serious Christian or mortified Believer There must be not only an assent or a believing that this proposal and offer is Christ's and that it is true But there must be a consent to chuse it for my Portion and Happiness and then a confidence and dependance upon Christ for it though it lie out of sight and in the mean time I be exercised with sundry Difficulties and Temptations Trust is not a bare Opinion of Christ's Fidelity but a dependance upon his Word I do believe there is a God and that there is a Christ I do well I do believe that this God in Christ hath brought Life and Immortality to light I do well still but I must do more I believe that he hath assured his Disciples and Followers That if they continue faithful with him they shall have eternal Life John 5. 29. Verily verily I say unto you He that heareth my Word and believeth on him that sent me hath everlasting Life and shall not come into condemnation I know that Christ hath fidelity and sufficiency enough to make good his Word This is well but I must go farther that is to say I must chuse this eternal Life that is offered to me for my felicity and portion this is Consent and I must continue with patience in well-doing depending upon his faithful Word whilst I am in the pursuit of it this is Trust or Confidence As this World is Vanity and hath nothing in it worthy to be compared with the Hopes which Christ hath given me of a better Life so I chuse it for my Happiness But as I judg him faithful that hath promised and depend upon him that he will make good his Word though this Happiness be future and lieth in another an unseen an unknown World to which there is no coming but by Faith this is the Trust and by that Name it is often expressed in Scripture 'T is nothing else but a sure and comfortable dependance upon God through Jesus Christ in the way of well-doing for the Gift of eternal Life Psalm 112. 7. His Heart is fixed trusting in the Lord. So Isa. 26. 3. Thou keepest him in perfect peace whose mind is stayed on thee because he trusteth in thee The New Testament also useth this term 2 Cor. 3. 4. Such trust have we through Christ to Godward And 1 Tim. 4. 10. For therefore we both labour and suffer reproach because we trust in the living God Well then this Trust is more than an Assent or bare Perswasion of the mind that the Promises are true yea 't is more than a motion of the Will towards them as good and satisfying for it noteth a quiet repose of the Heart on the fidelity and mercy of God in Christ that he will give this Blessedness if we do in the first place seek after it The more we cherish this Confidence the more sure we are of our Interest both in Christ and the Promise Heb. 3. 6. Whose House we are if we hold fast our Confidence and rejoicing of Hope firm unto the end And vers 14. We are made partakers of Christ if we hold the beginning of our Confidence stedfast unto the end And Heb. 10. 35. a little before the Text Cast not away your Confidence which hath great recompence of reward In all which places Confidence noteth our resolute ingaging in the heavenly Life because we depend upon Christ's Rewards in another World In our passage to Heaven we meet with manifold Temptations we are assaulted both on the right hand and on the left with the terrors of sense which are a discouragement to us and the delights of sense which are a snare to us Confidence or Trust fortifieth us against both these Temptations the Difficulties Dangers and Sufferings which we meet with in our passage to Heaven yea tho it should be death it self for Faith seeth the end glorious and that the Salvation of our Souls is sure and near if we continue faithful with Christ. On the other side Affiance or Trust draweth the Heart to better things and we can easily want or miss the Contentments of the Flesh the pomp and ease and pleasure of the present Life because our Hearts are in Heaven and we have more excellent things in view and pursuit This breedeth a weanedness from the Baits of the Flesh and a rejection and contempt of what would take us off from the pursuit of eternal Life 1 Cor. 9. 26 27. I run not as one that is uncertain As if he had said I am confident therefore I am mortified to the World 4. The immediate Fruit and Effect of it is a forsaking all other Hopes and Happiness for Christ's sake and for the Blessedness which he offereth That forsaking all belongeth to this Affiance and Trust is plain because I can neither trust God nor be true to him till I can venture all my Happiness upon this security And if God calleth me to it actually forsake all upon these Hopes This will appear to you by these Arguments 1. By the Doctrinal Descriptions of the Gospel-Faith Our Lord hath told us that the Kingdom of Heaven is like a Merchant-man Matth. 13. 45 46. The Kingdom of Heaven is like unto a Merchant-man seeking goodly Pearls who when he had found one Pearl of great price went and sold all that he had and bought it And certainly he knew the Nature of that Faith better than we do Many cheapen the Pearl of Price but they do not go through with the Bargain because they do not fell all to purchase it No you must have such a sense of the Excellency and truth of Salvation by Christ that you must chuse it and let go all
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
Spirit which is the great Testimony and Pledg of his Love then is our Pardon executed or actually applied to us And we receive the Attonement Rom. 5. 11. And 2 Cor 5. 8. All things are of God who hath reconciled us to himself by Iesus Câ—rist that is all thiâ—gs which belong to the New Creature vers 17. And that 's the Reason why God is said to sanctify as a God of Peace that is as reconciled to us in Christ see 1 Thess. 5. 23. And the very God of Peace sanctify you wholly and Heb. 13. 20 21. Now the God of Peace that brought again from the Dead our Lord Iesus that great Shepherd of the Sheep through the Blood of the Everlasting Covenant make you perfect in every good Work to do his Will c. And in all God's internal Government with the Saints he sheweth his pleasure or displeasure with the Saints by giving or withholding and withdrawing the Spirit as it were easy to prove to you Well then you see the Reasons why in believing in Christ we reflect the Eye of our Faith on Reconciliation as the prime initial Benefit 2. The next great consummating Benefit is the everlasting Fruition of God in Glory For Christ's Office is to recover us to God and bring us to God which is never fully and compleatly done till we come to Heaven Therefore the saving of the Soul is the prime Benefit offered to us by Jesus Christ to which all other tend As Justification and Sanctification and by which all our Pains and Losses for Christ are recompenced and from which we fetch our comfort all along the course of our Pilgrimage and upon the Hopes of which the Life of Grace is carried on and the Temptations of sense are defeated So that this is the main Blâ—ssing which Faith aimeth at see the Scriptures 1 Tim. 1. 16. For a Pattern to them who should hereafter believe on him to everlasting Life Wherefore do Men believe in Christ but for this end that they may obtain everlasting Life Wherefore were the Scriptures written John 20. 31. These things are written that ye might believe that Iesus is the Christ the Son of God and that believing ye might have Life through his Name The Scriptures are written thâ—â— we might know Christ aright who is the â—ernel and Marrow of them and the chief Benefit we have by him is Life or the Salvation of our Souls and therefore well may it be called in the Text The End of our Faith 4. In the next place I add the immediate Acts and Effects of it 1. Such as maketh us to forsake all things in this World And 2. give up our selves to the Conduct of the Word and Spirit for the obtaining this Happiness 1. To forsake all things in this World As soon as we address our selves seriously to believe we turn our backs upon them namely upon the Pleasures and Honours and Profits of this World We forsake them in Vow and Resolution when we are converted and begin to believe for Conversion is a turning from the Creature to God As soon as we 〈◊〉 believe and hope for the Fruition of God in Glory as purchased and promised by Christ our hearts are weaned and withdrawn from the false Happiness not perfectly but yet sincerely and we actually renounce and forsake them at the call of God's Providence when they are inconsistent with our fidelity to Christ and the hopes of that Happiness which his Promises offer to us Now that our Faith must be expressed by forsaking all yea that it is essential to Faith and nothing else is saving-Faith but this as appeareth 1. By the Doctrinal Descriptions of it in the Gospel which I shall describe to you according to my usual method our Lord hath told us That the Kingdâ—m of Heaven is like a Merchant man Mat. 13. 45 46. seeking goodly Pearls Who when he had found one Pearl of great Price he went and sold all that he had and bought it And surely he knew the Nature of Faith better than we do Many cheapen the Pearl of Priâ—e but they do not go through with the â—â—â—gain because they do not sell all to purchase iâ— Faith implieth such a sense of the Excellency and Truth of Salvaâ—ion by Christ that you must chuse it and let go all which is inconsistent with this Choice and Trust. All your sinful Pleasures Profit Reputation and Life it self rather than forfeit these Hopes Luke 14. 26. 〈◊〉 any Man come to me and hate not Father and Mother and Brother and 〈…〉 Disciple and his own Life he cannot 〈…〉 And vers 33. Whosoeve◠〈…〉 that forsaketh not all that he hath he cannot be my Disciple After such express Declarations of the Will of Christ why should we think of going to Heaven at a châ—â—per rate Christ must be preferred above all that is nearest or dearest or else he will not be for our turn nor we for his The same is inferred out of the Doctrine of Self-denial Mat. 16. 24. If any Man will come after me let him deny himself and take up his Cross and follow me For Self-denial hath a greater Relation to Faith and is nearer of kin to Faith than the World imagineth 't is the immediate Fruit of our Trust. If God be trusted as our supream Felicity he must be loved above all things and all things must give way to God If Christ be trusted as the way to the Father all things must be counted dung and loss that we may gain Christ Phil. 3. 8. The same is inferred out of the Baptismal Covenant which is a renouncing the Devil the World and the Flesh and a chusing Father Son and Holy Ghost for our God if there be a chusing there must be a renouncing The Devil by the World tempts our Flesh from the Christian Hope therefore Idols must be renounced before we can have the True God for our God Iosh. 24. 23. Put away the strange Gods which are among you and incline your Heart to the Lord God of Israel Naturally our God is our Belly while Carnal Phil. 3. 19. Mammon is our God Mat. 6. 24. The Devil is our God Col. 1. 13. And Ephes. 2. 2 3. Wherein in times past ye walked according to the course of this World according to the Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience Among whom also we all had our Conversation in times past in the Lusts of our Flesh fulfilling the Desires of the Flesh and of the Mind and were by Nature the Children of Wrath even as others Besides the Nature of the thing Baptism implieth this Renunciation 1 Pet. 3. 21. And this Renunciation is nothing else but a forsaking all that we may have eternal Life by Christ. 2. It appeareth by Reasons For 1. Faith cannot be without this forsaking Nor 2. this forsaking without Faith 1. Faith cannot be without this forsaking For Faith implieth a sight of the Truth and
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
destitute of every thing which might commend us to God but there is a fulness in Christ to be communicated to all who sensible of their own emptiness do seriously apply themselves to him a perfect Wisdom a perfect Righteousness perfect Sanctification and supplies for ouâ— perfect Glory and Blessedness He beginneth by his Spirit to renew our Natures and this Grace is still of the growing Hand till all be crowned in Glory there is a compleat Fulness in our Mediator 4. There is a perfect Reward or a perfect state of Glory in which there is nothing wanting either to Holiness or Happiness The Scripture describeth it by our growing up into a perfect Man in Christ Jesus Ephes. 4. 13. We have our Infancy at our first Conversion when liable to childish Ignorance and many Infirmities we have our youth and growing Age when making Progress in the way of Grace towards Perfection And lastly We have our perfect manly Age when we are come to our full pitch when Grace is fully perfected in Glory In Scripture there is nothing said of the fading and declining time of old Age. Oh! blessed will that time be when we shall be holy and undefiled above the reach of Temptations when Believers receive all immediatly from the Fountain of Holiness and are filled with the fulness of all Perfections And shall we that have such Hopes be lazy and negligent No we must press towards the Mark if we expect it as our Felicity we must prize it and seek after it and get more of it every day Vse 1. Is to press and exhort you to labour after Christian Perfection 1. Motives What you lost in Adam must be recovered in Christ or else you dishonour your Redeemer Now we lost in Adam Innocency and perfect Holiness therefore you must seek to recover it by Christ for certainly Christ is more able to save than Adam to destroy Rom. 5. 17. The abundance of Grace and the Gift of Righteousness came by Jesus Christ. 'T is true Christ doth his Work by Degrees but if we mind it not and lazily expect that he should make us perfect how will it ever be for God will not save us without us and as far as we hope for any thing we must endeavour after it for Christian Hope is not a devout Sloth but an incouragement to Diligence 2. We pray for Perfection and therefore we must endeavour after it otherwise our Prayers are a Mockery We pray Mat. 6. 8. and 1 Thess. 5. 23. The God of Peace sanctify you throughout even your whole Body Soul and Spirit We pray for compleat Sanctification in hope to obtain it Prayer is not for God's sake but ours a solemn binding our selves to use the means that we may obtain the Blessings that we ask 3. In our making Covenant we purpose to do the whole Will of God now where there is a Purpose there must be an Endeavour and a Progress for otherwise 't is not made with a true heart Heb. 10. 22. A Man may purpose Duty in a Pang which afterward he retracts in his Conversation and Practice he may wish for Perfection like it in the general not considering it as exclusive of his beloved Lusts but there he will be excused Yea he may sincerely purpose it yet be faint and slack in his Endeavours Therefore we need to be exhorted continually to be more earnest and diligent in Holiness to avoid all appearance of Evil 1 Thess. 5. 22. Not to allow our selves in the omission of any known Duty Iames 4. 13. or the commission of any known Sin though never so near and dear to us Psal. 18. 23. I was upright before thee and kept my self from mine Iniquity Therefore unless we comply with these Exhortations and set our selves sincerely to do the whole Will of God the Challenge will be brought against us which was brought against the Church of Sardis I have not found thy Works perfect before God Rev. 3. 2. Your Vows were good but your Practice is not answerable 4. Consider the Comfort and Peace of that Man who doth more and more press towards Perfection Psalm 37. 37. Mark the perfect Man behold the Vpright for the End of that Man is Peace They have a sweet Life and an happy Close a tolerable passage through the World and a comfortable passage out of the World For Means 1. See that the Work be begun for there must be converting Grace before there can be confirming Grace Life before there be Strength and Growth as there must be Fire before it can be blown up for what good will it do to blow a dead Coal to seek Strength before we have Life 't is as if we should give Food or Physick to a dead Man The Secure and Impenitent are not to be confirmed and strengthned but humbled and changed We must first chuse God for our Portion before we can be exhorted to cleave to God Acts 11. 23. First the Perfection of Sincerity before the Perfection of Growth and Progress the Measures and Degrees following the real being of Grace in the Soul 2. If you would be perfect the radical Graces must be strengthned which are Faith Hope and Love strong Faith fervent Love lively Hope Such a Faith as realizeth the unseen Glory and giveth such a deep sense of the World to come as that you are willing to venture all upon the Hopes of it such an Hope as sets the Heart upon Glory to come as present things do not greatly move us such a Love as levelleth all our Actions to God's Glory and our eternal enjoyment of him Iude 20 21. 3. Use the Means with all Seriousness and good Conscience these conduce to perfect what is lacking to your Faith to root you ground you in Love confirm you in Hope that the Thoughts of Heaven may be more affecting and engaging Now the principal Means are the Word and Sacraments and Prayer 1. In the Word you have Principles of Faith Obligations to Love and Arguments of Hope therefore 't is said God buildeth us up by the Word of his Grace Acts 20. 32. 2. The Sacraments strengthen Faith Hope and Love as Signs and Seals of the Love of God through Jesus Christ in the new Covenant that so our Consolation may be more strong they strengthen our Faith and Hope as a Bond or a Vow So they excite and engage our Love and Obedience we bind our selves to God anew to pursue our everlasting Hopes whatever they cost us Our great Diseases are proneness to Evil and backwardness to Good we check the one and cherish the other 3. Prayer for 't is God that perfects us 2 Pet. 5. 10. he must be sought to his Blessing maketh the means effectual 4. Think much and often of your perfect Blessedness which you expect according to promise which will quicken and excite you to more diligence There is a time coming when the Mind shall be filled with as much Light and the Heart with as much Love
and the Practice the Form and the Power The Form Manner or Model of Truth may be compleat though the virtue of this Religion doth not prevail over all those that come under the profession of it 'T is against all Reason that the excellency of Christ should stand to the courtesy of Man's Obedience The Art is not to be judged by the bungling of the Artist And then for the other The Love of the Brethren will not permit them that they should judg of all the rest by a few and those the worser part This is as if a Man should judg of a Street by the Sink or Kennel or throw away the whole cluster or bunch of Grapes for one or two rotten ones Shall the Apostles be judged of by Iudas or the good Angels by the Bad or Abraham's Family by Ishmael If some make shipwrack of a good Conscience others keep up the Honour and Majesty of Religion as well as they disgrace it 3. The troublesome Poverty and mean outside of those that profess the Gospel and their many Troubles and Calamities As in Christ's time the Grandees and learned Rabbies did not own Christ. Have any of the Pharisees or Rulers believed in him That is Persons of eminency and place Celsus the Heathen maketh the Objection Should a few Mariners meaning Fisher-men prescribe to the World But God never intended that Truth should be known by Pomp nor condemned or disallowed for Troubles that accompany it The drift of Christianity is to take us off from the hopes and fears of the present World therefore he that liketh Christ and his Promises is not likely to be separated from him by Persecution Rom. 8. â—7 He is held to him not only by the Head but by the Heart Now the use that we should make of this is Caution Take heed of being offended in Christ. I shall 1. shew you who are in danger of it 2. I shall shew you the hainousness of it 3. What we should do to avoid it 1. Who are in danger of it I Answer 1. All such as are hardned in malice and opposition against those that profess Godliness and have a male Talent against Strictness and are glad when it meeteth with any trouble or disgrace The clearest Evidence will not convince these Men. Such were the froward obstinate Jews who were hardned and believed not but spake evil of that way Acts 19. 9. Again There are some that are more moderate but are discouraged in their first attempts of a godly Life and so give over through despondency The Bullock is most unruly at the first yoaking The Fire at first kindling casts forth most smoke this they cannot bear therefore give it over as hopeless And then partly the insincere whose League with their Lusts was never dissolved And again weak Christians who are not fortified and rooted in the Love of God and the Faith and Hope of the Gospel 2. I shall shew you the hainousness of it 1. 'T is unreasonable whatsoever hindreth any Man from coming to Christ or embracing the Gospel 't is an Offence not given but taken There is nothing in Christ to make us stumble and be offended at him Jer. 2. 5. What Iniquity have your Fathers found in me that they are gone far from me and have walked after Vanity and are become vain But every thing that may draw our desire or delight towards him yet by Mens blindness and ignorance 't is very frequent Luke 19. 42. They do not know the things which belong to their peace in this their day 2. 'T is very natural we are apt to set stumbling-blocks in our own way and matter of offence before our own feet And take up every obvious pretence to excuse our selves to our selves from hearkning to the Offers of the Gospel Flesh and Blood will stumble in God's plainest ways Hosea 14. 9. The ways of the Lord are right the Iust shall walk therein but the Transgressors shall fall in them They will count every Mole-hill a Mountain and offended at every thing which concerneth God and their Duty and Obedience to him 3. A prejudicate Opinion and Malice is always apt to pick quarrels at Truth and Goodness Acts 17. 5 6. The Iews which believed not moved with Envy took unto them certain lude Fellows of the baser sort and gathered a Company and set all the City on an uproar and assaulted the House of Jason and sought to bring them out to the People and when they found them not they drew Jason and certain Brethren unto the Rulers of the City crying These which have turned the World upside down are come hither also So Chap. 18. 6. They opposed themselves and blasphemed 4. 'T is a dangerous Sin If we continue to be offended in Christ Christ will be offended at us at the last day We get nothing by dashing against the Corner-Stone we hurt not Christ but our selves Mat. 21. 44. Whosoever shall fall on this Stone shall be broken but on whomsoever it shall fall it will grind him to pouder 3. What shall we do to avoid it 1. Get a clear Understanding or a Zeal according to Knowledg Rom. 10. 2. and Iohn 9. 39. For judgment I am come into the World that they which see not might see and they which see might be made blind This will be the effect of my coming that the Ignorant will be enlightned and learned Men will not see the things before their eyes they were hardned and left to their own prejudices 2. Get a good measure to mete things withal The Jews were offended in Christ because they were leavened with a notion of a pompous Messiah and so judged of all things concerning Christ as they suited with that conceit So Iohn 7. 24. Iudg not according to appearance but judg righteous Iudgment We judg according to appearance but judg not righteous Judgment This is no good measure but an Idol of our Hearts Many are in an evil way but yet want not their pretences As the Tradition of the Elders Matth. 19. 2. And Succession Iohn 8. 33. The Novelty of Christ's Doctrine Mark 1. 27. What new Doctrine is this The vile abject condition of Christ and his Disciples They never enter into the merits of the Cause but determine it by prejudicate Opinions A good measure therefore is necessary there is mensura mensurans and mensura mensurata a measure measuring and the measure that is measured the measure that is measured is an upright unbiassed Mind 3. Labour to get a mortified Heart They are most apt to be scandalized that have a carnal biass upon their Hearts a contrariety of affections to the Gospel Luke 16. 14. Iohn 5. 44. and Iohn 12. 42 43. who are leavened with covetousness jealousy of reputation fear of disgrace and the like 4. Get a fervent Love Psal. 119. 165. Great peace have they which love thy Law and nothing shall offend them 'T is want of a true and hearty love that maketh us so easy and
apt to think that Religion is a sower thing and abridges them of all the Comforts of their lives No besides the rich Comforts it provideth for the Soul it alloweth and forbiddeth not so much sensitive pleasure as tendeth to the holiness of the Soul and furthereth us in God's Service It rebukâ—th and forbiddeth nothing but what really may be a Snare to us It considereth all things Meats Drinks Marriage Wealth Honours and Digâ—â—ties of the present World as they have respect to God and a better World and as they help and hinder us in the pleasing God and seeking Immortality 2. With respect to others The Spirit of our Religion may be known by the Example of our dearest Lord 'T is not a proud disdainful Spirit that refuseth the company of the meanest and worst so we may do them good He came to save Sinners and conversed with Sinners He came to redress the miseries of Mankind and went up and down doing good tho his familiarities were with the most godly yet he disdained not the company of others And surely his Religion where it prevaileth in the Hearts of any it causes them not only to deal justly with all but to love all all Mankind with a love of Benevolence it maketh us to long for the good of their Souls and desirous also to do good to the Bodies of those that are in need 'T is said indeed Prov. 29. 27. An unjust Man is an abomination to the just and he that is upright in the way is an abomination to the wicked But we must distinguish of the hatred of Abomination and the hatred of Enmity We hate our sinful Neighbour as we must our selves much more in opposition to the love of Complacency but not in opposition to the love of Benevolence so we must neither hate our selves nor our Neighbour no nor our Enemy The business of your lives must be to do good to all especially to the Houshold of Faith God's Natural Image is on all Men his Spiritual Image on his Saints and we must love God in all his Creatures especially in his Children This is true Religion consecrated by our Lord's Example Secondly We may observe That an External Holiness which consisteth in an outside strictness without that Faith Love Charity Hope usefulness and activity which is the very soul and life of Christianity usually puffeth up Men with a vain conceit of their own Righteousness and a censuring and a despising of others This Text sheweth us both the Spirit of Pharisaism and the Spirit of Christianity The Pharisees who abounded in outward Observances censured Christ for his free Converses and disdained those Sinners whom he invited to a better life Luke 18. 9 10 11 12. And they were ignorant of true Wisdom which is justified embraced and received by all her Children Learn then that an unruly fierce censorious Spirit which is only born up by external advantages is not the right Spirit of the Gospel True Religion maketh men humble and low in their own eyes acquainteth them with their Desert Sin and Misery and maketh them pitiful and compassionate to others and more ready to help them than to censure them and to use all ways and means to do them good Thirdly The main Observation is this That a free Life guided by an holy Wisdom is the most sanctified Life and bringeth most honour to God and is most useful to others Here I shall shew you 1. Wherein lieth this free life guided by holy Wisdom 2. How it is the most sanctified life 1. Wherein lieth this free life guided by holy Wisdom 'T is said of Enoch Gen. 5. 22. That he walked with God and begat Sons and Daughters that is dedicated himself to God's Service and lived in most strict Holiness And there you see the use of a conjugal life in its purity may stand with the strictest Rules of Holiness So for worldly Affairs when the course of our calling ingageth us in them 't is not using of the World but over-using is the fault 1 Cor. 7. 31. So for the Comforts of this life Psal. 62. 10. If Riches encrease set not your heart upon them The business is not to withdraw them away but to withdraw the Affection So for the lawful Delights there are two extreams clogging and retrenching our liberty with outward burdensome Observances or abusing our liberty to wantonness Gal. 5. 13. Ye are called to liberty only use not your liberty as an occasion to the Flesh. Corrupt Nature venteth it self both ways either by superstitious rigors or by breaking all Bonds and inlarging it self according to the licentiousness of the Flesh. Meat Drink Apparel are in their own nature indifferent neither must Superstition work upom them nor Profaneness and in the mean between both lieth Godliness 2. How it is the most sanctified life 1. Partly because it suiteth with the Example of Christ He came as to expiate our Offences so to give us an Exsample 1 Pet. 2. 21. Leaving us an Example that we should follow his steps and 1 Iohn 2. 6. walk as he walked 'T is high presumption to aim at an imitation of Christ in those acts of his which he did for satisfying the Father's Justice or proving his Dâ—ity yea 't is impossible to imitate him in those yet in Actions moral we are bound to imitate him and in Actions indifferent not to suffer our Liberty to be strâ—ightned but to govern Circumstances according to that holy Wisdom Christ retired not from the society of Men but used the greatest freedom in an holy way 2. Because there is more true Grace in being dead to the Temptation than to retreat from the Temptation A Christian is not to go out of the World neither by a voluntary Death Iohn 17. 15. nor by an unnecessary sequestration of our selves from Business and the Affairs which God calleth us to 1 Cor. 7. 20. Let every Man abide in the same Calling wherein he was called But to be crucified to the World Gal. 6. 14. that's Grace to withdraw our Hearts from the World while we converse in it and with it Many real Christians when they hear us press Mortification and deadness to the World think they must leave their Callings or abate of their necessary activity in their Callings Alas in the Shop a Man mayâ—keep himself unspotted from the World as well as in the Closet in a Court as well in a Cell We read of Saints in Nero's Houshold Phil. 4. 22. he was a great Persecutor yet some Saints could live there within his Gates There were some Professors of the Gospel So Rev. 2. 13. I know thy Works and where thou dwellest even where Satan's seat is and thou holdest fast my Name and hast not denied my Faith even in those days wherein Antipas was my faithful Martyr who was slain among you where Satan dwelleth In the sorest and thickest of temptations a Christian may maintain his Integrity In short our way to Heaven lieth through the World
by which we own God in Christ for our God So the assembling our selves together for publick Worship is a part of this Profession and must not be omitted for fear Heb. 10. 23 with 25. Let us hold fast the profession of our Faith without wavering How vers 25. Not forsaking the assembling of our selves together as the manner of some is These Assemblies were instituted for publick converse with God testifying their Union and Agreement in the same Faith and Worship Indeed in lesser Truths that fall within the latitude of allowable differences in the Church Profession is not always a Duty for in some cases we may have Faith to our selves But a denying of God or being ashamed of him is always a sin When called to give an account we are with boldness to own our Profession Acts 4. 10. Be it known unto you all and to all the People of Israel that by the Name of Iesus Christ of Nazareth whom ye crucified whom God raised from the dead even by him doth this Man stand here before you whole And Dan. 3. 17 18. If it be so our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thy hand O King But if not be it known unto thee O King that we will not serve thy Gods nor worship the golden Image which thou hast set up 3. This Profession must be honoured and recommended to others by an holy Conversation But now what kind of conversation honoureth Religion 1. Such as is carried on with diligence and seriousness As Noah Heb. 11. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by the which he condemned the World and became Heir of the Righteousness which is by Faith They behaved themselves as those that in earnest believed a Flood when they made such thorow preparation which was a just reproof to the security and incredulity of the carnal World Whâ—n we do as we say in good earnest make preparation for another World otherwise Religion is but suspected as a vain pretense and empty talk Then we look after Heaven indeed then we believe it when we do the things that belief bindeth us unto A carnal Man that is all talk and no practice he doth not Religion so much honour in his words as he doth dishonour it in his works He liveth down his Profession while he seemeth to cry it up Titus 1. 16. They profess that they know God but in works they deny him being abominable and disobedient and unto every good work reprobate Contrary motions are an implicite denial of the Faith 1 Tim. 5. 8. But laziness and negligence do also foment and breed Atheism and we carry on the life of Godliness coldly and faintly and so our Conversations which should be a confirmation of the Gospel prove a confutation rather Those that are Disciples in Name only the Word of God cometh to them in Word only The careless Practicer is as bad as he that is haunted with actual doubts about the Truth of Christianity The troubled Doubter mindeth his business but these never regard it and do in effect say That Christ and his Salvation is not worth the looking after As 't is said of the Israelites Psal. 106. 24. They despised the good Land they believed not his Word Those that resolved to give over the pursuit of Canaan are said to doubt of his Promise So they that neglect Salvation do not believe the truth of it Heb. 2. 3 4. and tho they talk high they secretly propagate their infidelity The strength of our Faith should appear by the diligence of our Lives the seriousness of our Endeavours and the fervor of our Duties Practices do more express the Image of our Minds than Words The Faith that issueth out into Works doth most commend it self to others 2 Thess. 1. 11 12. That you may fulfil the Work of Faith with Power that Christ Iesus may be glorified in you and you in him Then is Christ glorified when you live answerably to your Profession and do by the Power of God carry on an Holy Life upon the incouragements of the Promises of the Gospel 2. Such as is governed by the respects of the other World When we are patient and joyful under the Cross and full of hope and comfort in great straits and delight in our Work which the World hateth and discountenanceth and hope against Hope and live in the Promises Psal. 119. 111. Thy Testimonies have I taken as an Heritage for ever for they are the rejoicing of my heart Then we justify Wisdom and commend our Faith to others God was angry with Moses and Aaron Numb 20. 12. Because ye believed not to sanctify me in the Eyes of the Children of Israel We are not only firmly to believe our selves but to sanctify him in the eyes of others and that is done by the labour of our Faith the patience of our Hope our joyfulness and delight in God when we have but little in hand and the readiness of our Obedience even under deep Sufferings When the Thessalonians had received the Word in much Assurance and 〈…〉 and much joy in the Holy Ghost The Apostle telleth 1 Thess. 1. 5 6 7. They were â—â—samples to all that believed in Achaia and Macâ—donia and from them sounded out the Word of God to other places Thus we propagate our Faith and commend the Truth of God to others The Life of Faith is a glorious Thing but the Life of Sense or Reason hath no glory in it or a Life carried on meerly upon external Probabilities When we can contemn this World both the good and evil things of it in hopes of a better and part with all that is dear to â—s in this World upon the Conscience of our Duty then we justify Wisdom 3. By an exact purity and holiness or a full conformity to all God's Precepts and Institutes and by a faithful discharging all Duties to God and Men. Every true Christian should be a transcript of his Religion 2 Cor. 3. 3. Ye are manifestly declared to be the Epistle of Christ written not with Ink but with the Spirit An Epistle is that wherein a Man hath written his Mind our Conversations should be Religion exemplified a real Sermon Phil. 2. 16. Holding forth the Word of Life The Wax hath an impression and stamp left upon it according to what is engraven upon the Seal Then we honour Religion when the impression and print of it is left upon our Hearts and Lives and we are cast into this Mould More particularly Duties of Relations which are visible and easily observed justify and honour Religion Titus 2. 10. and 1 Pet. 2. 15. So is the Will of God that with well-doing ye may put to silence the ignorance of foolish Men. These conduce to the good of humane Societies are most regarded and make the ways of God
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
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
sum of the Salvation which we expect or our everlasting Happiness with God in Heaven 2. What is the Right of Believers or the Interest of Faith in this great Benefit I Anser 1. It doth not merit this Reward for it is not a Reward of due Debt by virtue of any intrinsick Righteousness in us or any thing that we can do and suffer but of mere Grace and Favour Ephes. 2. 8. For by Grace ye are saved through Faith and that not of your selves it is the Gift of God The Apostle is very tender of the Honour of Grace and the Interest of Grace in our Salvation From the first step to the last period all is of Grace and this Glory of his free Grace God must not be robbed of neither in whole nor in part We have all from his Elective Love we have all from the Merit and Righteousness of Christ and all from the almighty Operation of the sanctifying Spirit Faith it self is a Gift and Fruit of God's Grace in us To you 't is given to believe Phil. 1. 29. Therefore surely 't is God's free Grace Favour and Good-will which doth freely bestow that Salvation on the Elect which Christ by his Merit hath purchased and that very Faith by which we apply and make out our actual Claim and Title is wrought in us by the Spirit so that there is nothing in the Persons to whom all this is given to induce God to confer so great Benefit on us 2. Tho it be an undeserved Favour upon which our Works have no meritorious Influence yet Believers have an undoubted Right by the Grant and Promise of God wherein they may comfort themselves and which they may plead before God John 3. 16. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have Life Everlastingly And Iohn 5. 24. Verily verily I say unto you He that heareth my words and believeth in him that sent me hath everlasting Life and shall not come into condemnation but is passed from Death to Life And in many places where the Believer is qualified as the Heir of Glory He that entertaineth Christ's Doctrine and receiveth and owneth him as the True Messiah and Saviour of the World and dependeth upon him and obeyeth him this Man hath a full right and new Covenant-Title to eternal Life 3. He hath not only a new Covenant-Right but a begun Possession We have some small Beginnings Earnests and Foretastes of it in this partly in the Graces partly in the Comforts of the Spirit 1. In the Graces of the Holy Spirit For Salvation is begun in our new Birth Titus 3. 5. And therefore Sanctifying Grace is called Immortal or incorruptible Seed 1 Pet. 1. 23. There is an eternal Principle put into them which carrieth them to eternal Ends. The Life is begun in all that shall be saved and it is still working towards its final Perfection The Apostle telleth us That he that hateth his Brother hath not eternal Life abiding in him 1 Joh. 3. 15. Whereby he implieth That he that loveth his Brother or hath any saving Grace he hath eternal Life begun in him 2. As to Comforts so they have some foretastes of that sweetness which is in Heaven by the Life and Exercise of Faith which is followed with Peace and Joy Rom. 15. 13. Or in their approaches to God in the Word and Prayer where Cod most familiarly manifests himself unto his People 1 Pet. 1. 3. or upon some apprehensions of his favour or the exercise of Hope and Love 2 Pet. 1. 8. By these or the like ways the Spirit of God giveth us the foretaste Surely such an Author such an Object must needs put ravishing and heavenly Joy into the Heart of a Believer 4. They are also made meet to partake of the heavenly Inheritance Col. 1. 12. There is Ius Haereditarium and Ius Aptitudinale The difference is as between an Heir grown and in his nonage when a Child in the Cradle As their Natures are more renewed and purified and their Souls weaned from the delights of sense they are changed into the Divine Nature 3. What is that saving-Faith which giveth us a title to it This deserveth to be cleared that we may not deceive our selves with a false claim Saving-Faith is such a believing in Christ for reconciliation with God and the everlasting Fruition of him in Glory as maketh us to forsake all things in this World and give up our selves to the conduct of the Word and Spirit for the obtaining of it 1. The general Nature of it I express by believing There is in it Assent Consent and Aâ—â—iance 1. Assent That leadeth on the rest when we believe the Truth of God's Word Acts 24. 14 15. especially those practical Truths which do most nearly concern our recovery to God as concerning Man's Sin and Misery that we have broken his Laws and are obnoxious to his Justice and have deserved punishment for our Sins Rom. 3. 23. And concerning Christ his Person and Office that he is the Son of God and that he came from God to bring home Sinners to God and what he hath done to reconcile us to him 1 Pet. 3. 18. For Christ also hath once suffered for our Sins the Iust for the Vnjust that he might bring us to God being put to death in the Flesh but quickned by the Spirit And also concerning your Duty and Happiness the End and the Way There is no other End and Happiness but God no other Way but the Mediator and the Means appointed by him Iohn 14. 6. Now these and such-like Truths must be believed that is in the sense we are now upon assented unto as faithful Sayings and worthy of all acceptation and regard 2. There is a Consent in Faith whether you apply it to the Word or Christ. If Christ be propounded as the Object of it 't is called a receiving Iohn 1. 12. But as many as received him to them gave he power to become the Sons of God So the word Acts 2. 41. They gladly received his Word that is embraced the Gospel-Covenant being really affected with what he had spoken concerning their Sin and their Duty Without this the Assent is but Intellectual and Speculative not Practical An Opinion not an Act or Motion of the new Nature I am to receive the Christ offered to embrace the Covenant propounded To accept of the Blessings offered for my Happiness and to resolve upon the Duties required as my Work This is Consent or an hearty accepting of Christ or the Covenant of Grace offered to us in his Name 3. There is Affiance Trust Dependance or Confidence which is a quiet repose of Heart in the Mercy of God or Fidelity of Christ that he will give me Pardon and Life if I seek after it in the way that he hath appointed This cometh in upon the former for when I consent to seek my happiness in God through Christ I depend