principles as might accommodate them for those works to which they were appointed And he Governs all things by such Laws as are suited to those several natures which he had at first implanted in them The most universal principle belonging to all kinds of things is self-preservation which in Man being a rational Agent is somewhat further advanced to strong propensions and desires of the Soul after a state of happiness which hath the predominancy over all other inclinations as being the supreme and ultimate end to which all particular designs and actions must be subservient 2. By Moral Duties I mean such Habits or Actions as are the most proper means for the attaining of this end About these we have a liberty of Acting to which we are to be induced in a moral way by such kind of Arguments and Motives as are in themselves sufficient to convince the Reason So that self-love and the proposing of happiness as our chief end though it be the Foundation of Duty that basis or substratum upon which the Law is founded yet it is not properly a moral duty because every Man must do it necessarily nor can he do otherwise Now to suppose that the Holy and Wise God should impose any thing as a duty upon his Creatures which is inconsistent with those principles that he himself hath implanted in their natures in their first Creation is an apprehension as absurd in it self as it is unworthy of God This natural Principle of endeavouring after happiness is the Foundation of all Moral Duties For the highest moral inducement or motive to perswâ—de men to any thing is to represent such a thing as necessary to their happiness so that our Obligation to Duty is from the Law of God but the great motive to it is Love to our selves and a natural desire of happiness 2. From the chief scope of all those promises and threats so frequent in Scripture which are certainly intended for this very purpose to excite and quicken us in our Obedience Now it cannot be denyed but that 't is our duty to make that the aim and end of our actions which the Scripture it self proposes to be so namely to avoid the evil and obtain the good therein mentioned Deut. 30.19 20. After that large Catalogue of Mercies and Judgments before recited Moses puts them in mind that he had set before them that day life and death blessing and cursing therefore chuse life that thou and thy seed mayest live c. Upon this account it is that several precepts in Scripture are press'd upon us with so many affectionate insinuations taken from the consideration of our own good Deut. 5.29 Oh that there were such an heart in them that they would fear me and keep my Commandments always that it might be well with them and their Children after them And Chap. 6. v. 24. The Lord Commanded us to do all these things for our good always that he might preserve us alive c. Now I say it is not only lawful but 't is our duty to serve God upon his own motives and encouragements and to make that a principal reason and end of our obedience which he himself proposes to us under those Considerations 3. From the nature of that Principle which hath the chief influence upon the very life and actions of every Religious Man and that is Faith The just shall live by Faith As Reason is the Foundation of all humane actions so is Faith of Religious dutys And every one under the notion of just or Religious is acted by this principle of Faith as brutes are by Sense and Men by Reason Now Faith v. 1. Is the substance of things hoped for and the evidence of things not seen Where among the things hoped for and not seen are clearly meant the happiness and salvation which we expect hereafter the rewards of a better life which Faith doth as realy discern in the promises as if they were actually present to the Sense Hence it is that Salvation is said to be the end of our Faith receiving the end of your Faith even the Salvation of your Souls 1 Pet. 1.9 So then if all Religious actions be derived from Faith as the main root and principle of them and if Faith doth chiefly refer to the rewards hoped for and not seen then it must needs follow that it is as necessary for a believer to have a principal aime at the rewards as it is for him to live by Faith And that he may as well pretend to be above the life of Faith as to be above the help of those encouragements of the rewards and promises proposed in Scripture and so far as Faith hath an influence upon our Religious actions so far must we respect the recompence of reward 4. From the nature of our Love which is another Principle whereby the Soul is acted and carried on in all its attempts and prosecutions Now the proper object of Love is not so much that which is absolutely good in it self as that which is relatively so to us And this being rightly understood will give very much light unto the chief difficulties about the Point in hand 'T is true indeed there are in the Deity attributes of such a superlative goodness that of themselves they do deserve infinitely more than the best of our affections but yet they prove effectual to the winning over of our love and desires so far only as they are apprehended to be convenient for us And therefore the exactest Schoolman who spends most of his time and endeavours in the contemplation of those transcendent excellencies which are to be found in the Deity after all his Studies may find his heart as cold and stupid as the most ignorant man These things may raise his wonder but not his affections or in the phrase of a good Divine they may dazle his understanding into a more distempered ignorance but will never be able to ravish his Soul with those angelical flames of love which sanctified men do feel on Earth and the glorified Saints do fully enjoy in Heaven Hence is it that though the Devil doth understand those absolute perfections in the divine nature better than any man in the World as that God is most wise most holy most glorious yet he doth not love him because he himself cannot receive any benefit by him And upon the same ground is it that though a man should be sufficiently perswaded that his neighbour hath more grace than himself and so is absolutely more lovely yet he is not bound to love his neighbour better than himself because it is not absolute but relative good that is the surest ground of love And therefore the beloved Disciple who had most skill in the nature of this grace tells us that we loved God because he loved us first 1 Joh. 4.19 Implying some kind of necessity of apprehending God under the notion of a Friend or a Saviour before we shall love him He that comes to God
the controverted Points such things are no indication of a mans good or bad state and therefore you ought not to judge of mens conditions by them but in those more weighty and substantial duties of righteousness and peace and joy in the holy Ghost whosoever lays out his strength and zeal in things of this nature shall be sure though he do mistake in other matters to be both accepted of God and approved of men That 's the connexion of the words The Text contains a description of those chief things wherein Religion consists 1. The thing described 2. The description it self By that phrase the Kingdom of God is meant Christianity or the state of Religion under the Government of the Messiah which was by the Iews commonly styled the Age of the Messiah or the Kingdom of God according to that famous Prophecy of Daniel c. 2. v. 44. That the God of Heaven should set up a Kingdom which should never be destroyed but should stand for ever Conformably whereunto the Apostle to the Hebrews c. 12. v. 28. calls the state and dispensation of the Gospel a Kingdom which cannot be moved This is described both by the Matter Principle and Effects of it 1. The Object matter wherein it consists and that both Negatively and Positively 1. Negatively 'T is not meat and drink that is it consists not in or is not to be judged of by those more circumstantial parts of Religion referring to external observances which as to the acts of them may be performed by all kind of persons whether good or bad and do not necessarily suppose or require any habitual goodness to the doing of them Not but that 't was a sin to neglect these under the law and 't was a duty to be rightly persuaded concerning our liberty from them under the Gospel but yet not of such moment or consequence that a man might hereby judge of his own or anothers state 2. Positively but in righteousness and peace and joy in the holy Ghost That is in such internal habits and dispositions of the soul whereby the mind is renewed and changed and made conformable to the image of God particularly 1. Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is twofold 1. Imputed styled the righteousness of Faith Of which the Apostle had treated at large in the eleven first Chapters of this Epistle 2. Inherent that is such a sanctification of the nature whereby a man is carried on to a universal conformity unto the moral Law both in respect of the first and second Table Which latter seems to be more immediately intended in this place because it may more properly be considered under the notion of a duty and is likewise the most obvious and natural sign whereby a man may judge of his estate And is elsewhere called grace in opposition to meats Heb. 13.9 It is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein 2. Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Word also is capable of a twofold sense 1. It may signifie a quiet state of mind arising from an assurance of our reconciliation with God In which sense it is to be understood Rom. 5.1 Being justified by Faith we have peace with God This is sometimes stiyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is rather a privilege than a duty Or else 2. It may signify the grace of Peaceableness the desire and study of promoting peace amongst one another a readiness and willingness of mind to agree with such in affection from whom we differ in judgment And this is properly our duty being sometimes styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tho it be but a branch of that general righteousness signified in the former Word yet the Apostle thought fit to specify this in particular because of its suitableness to the business in hand And that this is the proper sense of the Word in this place may appear by v. 19. where he returns again to a further enforcing of this duty Let us therefore follow after the things which make for peace 3. Ioy in the holy Ghost This phrase likewise is capable of a twofold sense 1. It may signify a blessing or privilege consisting in the enlargement of the Soul by the shining in of the light of Gods Countenance when he is pleased to shed abroad a sense of his love in our hearts and by that means to fill us with joy unspeakable and glorious Or 2. A Grace or duty which Christians are bound to labour after and to attain And that is quiet submission to every dispensation of providence an ability of rejoycing in an afflicted estate as being acted by principles above these sensible things This is elsewhere styled rejoycing in hope Rom. 5.2 12.12 And in another place 1 Thes. 1.6 the Apostle doth particularly explain what he means by this joy in the holy Ghost namely the bearing of affliction with joy ye received the word in much affliction with joy in the holy Ghost 'T is styled by this name for its opposition to the joy of the World which is grounded only upon external prosperity whereas that which must support a man under an afflicted estate is something of an higher nature 2. Religion is here described by its principle or end whosoever in these things serveth Christ. There must be a serving of Christ in these things that is 't is not the mere performance of such moral duties as are of natural obligation unless they be done in obedience to him as our Lord and Lawgiver and in reliance upon him for his pardon and acceptance as our Priest and Saviour that can make us acceptable to Christ or entitle us to the name of Christians 3. From the fruits and effects of it It renders a man acceptable to God and approved of men 1. Accepted of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-pleasing to God 'T is the same with that Word Acts 10.35 In every Nation he that feareth God and worketh righteousness is accepted with him 2. Approved of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is an expression frequently applied to gold to signify its purity and excellency and to money in general to express its currantness So the Septuagint Gen. 23.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 currant money And from thence 't is translated to signifie the integrity of persons such as pass for currant and approved amongst all sorts of men The Words thus explained may very properly afford these three Observations 1. That there are some things in Religion wherein a man may be very forward and zealous and yet fall short of the Kingdom of God 'T is not meat and drink 2. There are other things in Religion wherein if a man be faithful and sincere he shall be accepted by God tho he should mistake and fall short of his duty in other things But righteousness and peace c. 3. The Reason why Christians of several persuasions are less approved
1. Be subject to her Husband as to the Lord Ephes. 5.22 This is meet and comely Colos. 3.18 For after this manner the holy women of old time that trusted in God were in subjection to their husbands 1 Pet. 3.5 Which was signified by their heads covered 1 Cor. 11.10 They must not usurp authority over the man 1 Tim. 2.12 This would give occasion for the word of God to be blasphemed Titus 2.5 2. To reverence them 1 Pet. 3.6 And out of an awful regard to take care of pleasing them She that is married takes care to please her own husband 1 Cor. 7.34 3. To be of meek and sober spirits placing their chiefest ornament in good works as becometh women professing godliness 1 Tim. 2.9 10. Either keeping silence v. 11. or speaking with wisdom having the law of kindness in her lips Prov. 31.26 The joint Duties common to both are 1. To be mutual helps Which was the end of this ordinance Gen. 2.18 participating in one anothers cares and concernments This the very name imports they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjuges draw in the same yoke and therefore should partake of the same burden and benefit 2. In the educating of their children in the nurture and admonition of the Lord being instrumental for their regeneration continually exciting them to love of things that are truly virtuous and noble and to a dislike and aversation of all such matters as are sinful and unworthy going before them in the example of a good life They should whet the law upon them as the word signifies Deut. 6.7 that is inculcate it going it over and over again as men do when they whet a thing th◠first impressions are like to abide longest To pray for them Iob offered a sacrifice for each of his Children Not to provoke them to wrath Ephes. 6.4 lest they be discouraged Colos. 3.21 Using such a mixture of kindness and lenity in the exercise of parental authority as may excite a filial awe mixed of love and fear 3. In the government of the whole family If God have blessed you in these Relations you shall take up Ioshua's resolution I and my house will serve the Lord setting up his fear and worship in your families This is the best way to express your gratitude for mercies past and will be the surest means to continue and secure them for the future And if a blessing from this place this Mount of blessing from the mouth and heart of him who had the happiness first to joyn your hands may be efficacious I shall close up all with this benediction The Lord bless you and lift up the light of his countenance upon you Continue you in mutual love and peace and give you to see the desire of your souls upon your posterity that after many days of mutual comfort here you may in a good old age be gathered to your Fathers and that your Children after you may rise up and call you blessed for your love and care of them in a virtuous and christian education The End of the ninth Sermon The Tenth Sermon At the Spittle Easter Wednesday 1663. ISAIAH XXXII 8 The liberal deviseth liberal things and by liberal things shall he stand IN the former part of this Chapter we have a prophetical description of the happy state of the Iewish Church and Nation under the reign of King Hezekiah who was in this respect a type of Christ as to his government in the times of the Gospel And whereas the former state of things was under many wild confusions by reason of violence in the governours and slavish flattery and ignorance in the people they should now be restored unto a due order and decorum That this Prince should by the justice of his government afford a security and refuge against that general irregularity and oppression which had before abounded And after his delivery from Sennacherib and recovery from sickness should effectually apply himself to the regulating of all publick violence and disorder in government which are here metaphorically described by those inconveniences of weather to which the inhabitants of that Country were most lyable winds and tempests and drought and heats He shall be a hiding place from the wind and a cover◠from the tempest as streams of water in a dry place as the shadow of a great rock in a weary land v. 2. 2. And as for that gross ignorance and servile flattery which this people had before been guilty of in styling evil good and vile persons by honourable names this should now be rectified Their eyes shall not be dimn and they shall understand knowledge v. 3.4 The vile person shall no more be called liberal nor the churl said to be bountiful v. 5. Such kind of persons shall not any longer be in repute and esteem men shall not either by mistake or flattery sooth up others in their vices That which we translate vile is elsewhere rendered foolish Nabal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 25.25 Nabal is his name and folly is with him but being here opposed to liberal it may signifie a foolish niggard not without some allusion to the story of Nabal whose name might in those days be used as a by-word In the original there is an elegant paranomasia Nabal shall not be Nadib Though their names be somewhat near yet their natures are vastly distant Because such vile persons will both speak and contrive and practise vile disingenuous false unworthy things v. 6.7 Whereas on the contrary the liberal deviseth liberal things c. That 's the scope of the place and the connexion of the words In them we have these three parts or terms to be explained 1. The subject or person spoken of the liberal man 2. The property ascribed to him deviseth liberal things 3. The benefit or advantage promised to it and by liberal things shall he stand 1. For the subject or person spoken of the liberal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vulgar translates it the Prince the LXX and the Arabick the Religious the Syriac the Great man The original verb signifies properly to give with a ready willing mind voluntariness freeness generosity largeness of heart a cheerful bountiful giver 'T is frequently used in Seripture for a Prince or a Lord because such kind of persons are by their conditions more peculiarly obliged to be so answerable to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate benefactor Luke 22.25 And equivalent to those English phrases a man of honour a generous person one that is truly noble and worthy of a free ingenuous spirit without any tincture of servility or baseness In opposition to a narrow abject sordid mind 2. The Property ascribed to this liberal person He deviseth liberal things wherein there is an Act and Object 1. The Act he deviseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consulit meditatur the bent and inclination of his mind is set this way his thoughts are continually working upon it The word