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Man's Heart cleaveth to those things which he judgeth best and the more it cleaveth to better things the more 't is withdrawn from other things Therefore Faith shewing us the truth and worth of heavenly Things and taking God's Word for its security it mastereth our Desires and carnal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
upon the security of his Word that so doing I shall obtain it This intitleth us to the Reward Heb. 3. 6. Whose House we are if we hold fast the Confidence and rejoicing of Hope firm unto the End And Vers. 14. For we are made partakers of Christ if we hold the beginning of our Confidence stedfast unto the End And Heb. 10. 35. Cast not away your Confidence which hath great recompence of Reward The Happiness which Christ promiseth us is spiritual and for the most part future an lieth in an unseen and unknown World but whilst we are ingaged in the pursuit of it we must depend upon his â—aithful Word That must be security enough to us to engage us to continue with patience in the midst of manifold Temptations till we obtain what he offereth to us These three must be often renewed Assent Consent and Affiance 2. 'T is a believing in Christ. I make Christ the special Object of this Belief not as exclusive of the Father or the Spirit but because of the peculiar reference which this Grace hath to the Mediator in this New and Gospel-Dispensation which was appointed for the Remedy of the collapsed estate of Mankind So Acts 20. 21. Repentance towards God and Faith in our Lord Iesus Christ. He speaks of Repentance as respecting God and Faith as respecting Christ. These are the two recovering Graces Repentance is necessary because of the Duty we owe to our Creator and supream Lord and Faith respects our Redeemer who principally undertook our recovery to God Christ is believed in in order to the Salvation of our Souls 1. Because he purchased and procured this Salvation for us as Mediator of the New Testament Heb. 9. 5. He is the Mediator of the New Testament that by means of Death for the Redemption of the Transgressions that were under the first Covenant they which are called might receive the Promise of the eternal Inheritance By the intervention of his Death Sins are expiated that penitent Believers might have everlasting Life 2. Because 't is by him promised or in his Name 1 John 2. 25. This is the Promise which he hath promised us even eternal Life Christ's great Business as a Prophet is to discover with certainty and clearness such a blessed Estate that it may be commodious for our acceptance laid at our doors if we will take it well and good He is Amen the faithful Witness Rev. 3. 14. who came with a Commission from Heaven to assure the World of it and to confirm his Message he wrought Miracles died and rose again and entred into that Happiness which he spake of that our Faith and Hope might be in God 1 Pet. 1. 21. Guilty Man is fallen under the Power and Fear of Death and strangely haunted with Doubts about the other World Now he that came to save us and heal us did himself in our Nature rise from the Dead and ascend into Heaven that he might give a visible demonstration both of the Resurrection and Life to come which he hath promised to us And when he sent abroad Messengers in his Name to assure the World of it their Testimony was accompanied with divers Signs and Wonders and Gifts of the Holy Ghost Heb. 2. 3 4. that the stupid World might be alarum'd to regard the offer and by this Evidence be assured of the Truth of it therefore still 't is a believing in Christ. 3. Because as King he doth administer and dispense the Blessings of the New Covenant and among them as the Chief and Principal this Salvation unto all those who are qualified And therefore 't is said Heb. 5. 9. Being made perfect through Sufferings he is become the Author of eternal Salvation to all that obey him Every Effect must have some Cause and this noble and glorious Effect of eternal Salvation could have no other Cause but Christ and he as perfected and consecrated is the Author and efficient Cause of it for as King he sendeth down the Holy Ghost to reveal the Gospel and work Faith in the Hearts of Men to qualify them for Pardon and Salvation and all those that sue for Pardon and Salvation in his Name by the Plea of his Blood before the Throne of God and promise obedience to his Laws and Institutes he actually bestoweth Pardon and eternal Salvation upon them There be many other ministerial and adjutant Causes which conduce to this effect But he is the Principal and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Cause in general is fitly by our Translation termed the Author of eternal Salvation So that still you see a new Reason why saving-Faith should be described to be a believing in Christ. 3. The prime Benefits which Faith respecteth I make to be two Reconciliation with God and the everlasting Fruition of him in Glory 1. Reconciliation is necessarily eyed and regarded by the guilty Soul 1. Because there hath been a breach by which we have lost God's Favour and Happiness We have to do with a God whose Nature ingageth him to hate Sin and whose Justice ingageth him to Punish it And before we can be induced to treat with him such a Reconciliation is necessary for all Mankind as that he should be willing to deal with them upon the term of a New Covenant wherein Pardon and Life might be offered to penitent Believers This Reconciliation is spoken of 2 Cor. 5. 19. God was in Christ reconciling the World unto himself not imputing their Trespasses and hath committed unto us the Word of Reconciliation that is upon the sufficiency of Christ's Sacrifice Ransom and Satisfaction there was so much done towards an actual Reconciliation with God that he offered a conditional Covenant to as many as were willing to enter into his Peace He provided a sufficient Remedy for the Pardon of Sin if Men would as heartily accept of it as it was freely given them And the Office of Ambassadors was appointed to beseech Men so to do And unless this had been done a guilty Soul could never be brought to love an holy sin-hating God ingaged by Justice to damn the Sinner But it must be a loving reconciled God that is willing to forgive that can be propounded as an Object of Faith and Love or as an amiable God to us Psalm 130. 4. There is forgiveness with thee that thou mayest be feared 2. Reconciliation is necessarily eyed by the penitent Believer because this Reconciliation and Recovery by Christ consists both in the Pardon of Sin and the Gift of the Sanctifying Spirit 1. One branch of the actual restitution of God's Favour to us is the Pardon of Sins without which we are not capable of Life and Happiness Ephes. 7. The possible conditional-Reconciliation consists in the offer of Pardon and the actual Reconciliation in the actual pardon and forgiveness of our Transgressions and then the Man beginneth to be in a blessed Estate Psal. 32. 1 2. 2. The other Branch is the Gift of the Sanctifying
all Weathers they take up Religion rather as a Walk for Recreation than as a Journey or serious Passage to Heaven Therefore we must all of us prepare for Sufferings in this World looking for no great matters here We must expect Persecutions Crosses Losses Wants Defamation Injuries and we must get that Furniture of heart and mind which may support and comfort us in such a day of tryal 2. It informeth us what Fools they are that take up Religion upon a carnal design of Ease and Plenty and will follow Christ to grow rich in the World As this Scribe thought to make a Market of the Gospel as Simon Magus did Acts 8. 19 20. He thought to make a gain by the Power of Miracles There are Conveniences which Religion affordeth in peaceable Times but the very Profession at other Times will ingage us in great Troubles And therefore Men do but make way for the shame of a Change and other Mischiefs that hope for Temporal Commodities by the Profession of the Gospel There are few that are willing to follow a naked Christ upon unseen incouragements but this must be for they that aim to seek the World in and by their Religion are disclaimed by our Lord as unfit to be his Servants and indeed sorry Servants they are who cannot live without Honour Ease and Plenty therefore turn and wind to shift the Cross put many a fallacy upon their own Souls Gal. 6. 12. As many as desire to make a fair shew in the Flesh compel you to be circumcised only lest they should suffer persecution for the Cross of Christ. If that be their only Motive they are apt to desert or pervert Christ's Cause Again the Apostle telleth us of some who are Enemies to the Cross of Christ whose God is their Belly who mind earthly Things Phil. 3. 18 19. Men that have no love to God but only serve their fleshly Appetites and look no higher than Honours Riches Pleasures and applause with Men will never be faithful to Christ They are such as study to save themselves not from Sin but from Danger and accordingly accommodate themselves to every Interest As the Men of Keilah dealt with David entertained him for a while But when Saul pursued him were resolved to betray him They would come into no danger for David's sake So they deal with Christ and Religion They profess Christ's Name but will suffer nothing for him If they may injoy Him and his Ways with peace and quietness and conveniency and commodity to themselves well and good But if Troubles arise for the Gospel's sake immediatly they fall off not only these Summer-Friends of the Gospel but the most yea the best have a secret lothness and unwillingness to condescend to a condition of Trouble or Distress This is a Point of hard digestion and most Stomachs will not bear it 3. It informs us what an unlikely design they have in hand who would bring the World and Christ fairly to agree or reconcile their worldly Advantages and the Profession of the Gospel And when they cannot frame the World and their Conveniences to the Gospel do fashion the Gospel to the World and the carnal courses of it 'T is pity these Men had not been of the Lord's Council when he first contrived and preached the Gospel that they might have helped him to some discreet and middle courses that might have served turn for Heaven and Earth too But do they what they will or can the Way is narrow that leadeth to Life and they must take Christ's Yoke upon them if they would find rest for their Souls They will find that pure and strict Religion will be unpleasing to the Ungodly and the Carnal that the Enmity between the two Seeds will remain and the Flesh and the World must not always be pleased that there is more danger of the World smiling than frowning As to the Church in general in Constantine's Time Ecclesia facta est opibus major virtutibus minor so to Believers in particular that the Heart is corrupted by the Love of the World and Men never grow so dull and careless of their Souls as when they have most of the World at will And that we are more awakened and have a more lively sense of Eternal Life when under the Cross than when we live in the greatest ease and pomp That Christ permitteth Troubles not for want of love to his People or want of Power to secure their peace but for holy and wise ends to promote their good Vse 2. Is Instruction When you come to enter into Covenant with Christ consider 1. Christ knoweth what Motives do induce you John 2. 25. He needeth not that any should testifie of Man for he knoweth what is in Man Some believed but Jesus committed not himself unto them He knoweth whether there be a real bent or carnal biass upon the Heart 2. If the Heart be false in making the Covenant it will never hold good An error in the first Concoction will never be mended in the second Deut. 5. 29. O that there were such an heart in them that they would fear me and keep my Commandments always that it might be well with them and with their Children for ever So Mat. 13. 21. The stony Ground received the Word with joy Yet hath he not root in himself but dureth but for a while for when Tribulation or Persecution ariseth because of the Word by and by he is offended Some temporal thing sitteth too near and close to the Heart you are never upright with God till a Relation to God and a Right to Heaven do incomparably weigh down all temporal Troubles and you can rejoice more in the Testimonies of God fatherly Love and right to eternal Life than in outward things Psalm 4. 6 7. There be many that say Who will shew us any good Lord lift thou up the Light of thy Countenance upon us Thou hast put gladness in my heart more than in the time that their Corn and their Wine increased David speaks in his own Name and in the Name of all those that were alike minded with himself And Luke 10. 20. Notwithstanding in this rejoice not that the Spirits are subject unto you but rather rejoice because your Names are written in Heaven 3. That Christ cannot but take it ill that we are so delicate and tender of our Interests and so impatient under the Cross when he endured so willingly such great things for our sakes we cannot lose for him so much as he hath done for us and if he had been unwilling to suffer for us what had been our state and condition to all Eternity we should have suffered eternal Misery If you would not have Christ of another mind why will you be of another mind 1 Pet. 4. 1. Forasmuch then as Christ hath suffered for us in the Flesh arm your selves likewise with the same mind for he that hath suffered in the Flesh hath ceased from Sin 4. If you be
evident to you 1. I shall prove That all other things must be hazarded for the saving of the Soul 2. That nothing will make us hazard all things for the purchasing or acquiring the Salvation of the Soul but only Faith 1. That all other things must be hazarded for the saving of the Soul Mat. 10. 39. He that findeth his Life shall lose it and he that loseth his Life for my sake shall find it So 't is repeated again upon the occasion of the Doctrine of Self-denial Mat. â—6 25 26. The saving of the Soul is more than the getting and keeping or having of all the World For the World concerneth only the Body and bodily Life but the saving of Soul concerneth Eternal Life If Life be lost Temporally 't is secured to Eternity when we shall have a Life which no Man can take from us And the Case standeth thus That either we must bring Eternal Perdition upon our selves or else obtain Eternal Salvation They that are thrifty of Life bodily and the Comforts and Interests of it are certainly prodigal of their Salvation But on the other side If we are willing to venture Life Temporal and all the Interests thereof for the saving of the Soul we make a good Bargain That which is left for a while is preserved to us for for ever In short so much as God is to be preferred before the Creature Heaven before the World the Soul before the Body Eternity before Time so much doth it concern us to have the better part safe And as Men in a great Fire and general Conflagration will hazard their Lumber to preserve their Treasure their Mony or their Jewels So should we take care that if we must lose one or other that the better part be out of hazard And what-ever we lose by the way we may be sure to come well to the end of our Journey 2. That nothing will make us hazard all things for the purchasing or acquiring the Salvation of the Soul but only Faith The Flesh is importunate to be pleased Sense saith to us Favour thy self that is spare the Flesh But Faith saith Save thy Soul Faith which apprehendeth things future and invisible will teach us to value all things according to their worth and to lose some present satisfaction for that future and eternal Gain which the Promises of God do offer to us Now Faith doth this two ways By convincing us of the Worth and of the Truth of things promised by God through Christ. The Apostle when he bloweth his Trumpet and summoneth our reverence and attentive regard to the Gospel in that Preface 1 Tim. 1. 15. he saith This is a faithful saying and worthy of all acceptation that Iesus Christ came into the World to save Sinners Salvation by Christ is worthy to be regarded above all things And if it be true all things should give place unto it Now Faith convinceth us of the Worth and Truth and maketh us to take the thing promised for all our Treasure and Happiness and the Promise it self or the Word of God for our whole security 1. It maketh us to take the thing promised for all our Treasure and Happiness Mat. 6. 19 20 21. Lay not up for your selves Treasures upon Earth where Moth and Rust doth corrupt and where Thieves break through and steal But lay up for your selves Treasure in Heaven where neither Moth nor Rust doth corrupt nor Thieves break through and steal For where your Treasure is there your Heart will be also It highly concerneth us to consider what we make our Treasure Worldly things are subject to many Accidents and deseâ—ve not our love nor esteem only heavenly things deserve to be our Treasure If our Hearts be set upon these things 't is a sign we value what Christ hath offered So 2 Cor. 4. 18. While we look not at the things which are seen but at the things which are not seen for the things which are seen are Temporal but the things which are not seen are Eternal We make these things our End aud Scope and Happiness 'T is easy to prove the worth of these things in the general as 't is easy to prove that Eternity is better than Time that things incorruptible are better than those which are subject to corruption That things exempted from Casualty are better than those things which are liable to Casualty and are not out of the reach of Robbery and Violence But to Creatures wedded to sense and present enjoyment 't is difficult and hard to cause them to set their Hearts in another World and to lay up their Hopes in Heaven and to part with all things which they see and love and find comfortable to their Senses for that God and Glory which they never saw This is the Business of Faith or the Work of the Spirit of Illumination changing their Hearts and Minds This general Truth all will determine as that things Eternal are better than things Temporal But we undervalue these gracious Promises whose accomplishment must with patience be expected whilst their future Goodness cometh in actual competition with these bodily Delights which we must forgo and those grievous bodily Afflictions which we must endure out of sincere respect to Christ and his Ways Therefore before there can be any true self-denial Faith must incline us to this offered Benefit as our true Treasure and Happiness whatever we forgo or undergo to attain it 2. For the truth of it the Word of God must be our whole security as being enough to support our Hearts in waiting for it however God cover himself with Frowns and an appearance of Anger in those Afflictions which befal us in the way thither The Word of God is all in all to his People Thy Testimonies have I taken as my Heritage for ever they are the rejoicing of my Soul Psal. 119. 111. If a Man hath little ready Mony yet if he have an Heritage to live upon or sure Bonds he is well â—paid So is a Believer rich in Promises which being the Promises of the Almighty and Immutable God and built upon the everlasting Merit of Christ are as good to him as Performances and therefore cause joy in some Proportion as if the things were in hand Heb. 11. 13. These all died in Faith not having received the Promises but having seen then afar off and were perswaded of them and embraced them And Psalm 56. 4. In God will I praise his Word in God have I put my trust I will not fear what Man can do unto me Faith resteth upon God's Word who is able to save to the uttermost all that come to him by Christ. 1. Vse is Information concerning a weighty Truth namely what the Faith is by which the Just do live 'T is such a trust or confidence in God's Promises of eternal Life through Iesus Christ as that we forsake all other hopes and happiness whatsoever that we may obtain it To make good this Description to you let me
that is inconsistent with this Choice and Trust. You must be resolved to let go all your sinful Pleasures Profit and Reputation and your Life it self rather than forfeit these Hopes So Luke 14. 26. If any Man come unto me and hate not Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life he cannot be my Disciple So Vers. 33. Whosoever he be that forsaketh not all that he hath cannot be my Disciple After such express declararions of the Will of Christ why should we think of going to Heaven at a cheaper rate and that the Covenant will be modelled and brought down to our Humours Christ's Service will bring Trouble with it All that is precious in the World must be renounced or else we shall not be able to hold out The same is inferred out of the Doctrine of Self-denial Matth. 16. 24. 'T is the immediate Fruit yea the principal Act of our Trust for if God be trusted as our Fâ—licity he must be loved above all and all things must give way to God The same is inferred out of the Baptismal Covenant which is a renouncing the Devil the World and the Flesh and a giving up our selves to Father Son and Holy Ghost as our God This Renouncing implieth a venturing of all that we may obtain this Blessedness or eternal Life 2. By all the extraordinary Calls and Trials that are propounded as a Pattern to us Faith was ever a venturing all and a forsaking all upon the belief of God's Veracity Let us see Noah's Faith Heb. 11. 7. By Faith Noah being warned of God concerning things not seen as yet prepared an Ark for the saving of his House That warning that God gave him of the Flood was extraordinary but they were of things not seen as yet whilst these things were in the mind of God no Man or Angel could know them and after God revealed them there was nothing but his bare word for it But Noah believed And what then At God's prescription with vast expence he prepareth an Ark and that was selling all He was of a vast Estate or else he could not have prepared such a Fabrick so many Years in building and so furnished but this was the prescribed means to save his Houshold In the next place let us consider Abraham's Trial who was the Father of the Faithful His first trial was Heb. 11. 8. By Faith Abraham when we was called to go out to a place which he should afterwards receive for an Inheritance obeyed not knowing whither he went Here was trusting and venturing all upon God's Call He forsook his Kindred and Father's House and All to seek an Abode he knew not where Therefore we must forsake the World and all things therein yea Life it self having our Thoughts and Affections fixed on Heaven There must be a total resignation of Heart and Will to God We owe God blind Obedience To forsâ—ke our Country Kindred Friends Inheritance is a sore Trial yet this was done by him and must be done by all that will be saved We must deny our selves take up our Cross and forsake Father and Mother Wife and Children all Relations All this he did for a Land which he neither knew where it was nor the way to it Our God hath told us He will bring us into the Heavenly Canaan His second trial you have recorded Vers. 17. By Faith Abraham when he was tried offered up Isaac and he that received the Promises offered up his only Son God would try Abraham that he might be an Example of Faith to all future Generations whether Abraham loved God or his Son Isaac more But he did not shrink upon Trial he offered him up that is in his Heart he had parted with him and given him wholly unto God and made all ready for the Offering being assured of God's fidelity even Isaac upon whom the Promises were setled must be offered Children dear Children every thing must be given up to God In the next place Consider we the Israelites in the Red Sea Heb. 11. 29. By Faith they passed through the Red Sea as by dry Land God commands Moses when in straits to strike the Sea with his Rod and Israel to pass forward and expect the Salvation of God promising to deliver them They did so and the Sea was divided and the Waters stood like Walls and Mountains as if they had been congealed and turned to Ice and the bottom which never saw Sun before is made like firm Ground without Mud and Quick-sands Thus intirely will God be trusted by his People and they must put their All into his hands If God will have it so Faith must find a way through the great Deep No Dangers so great that we must decline Come we now to the New Testament Christ's trial of the young Man Iesus said unto him Go thy way sell all that thou hast and give to the Poor and thou shalt have Treasure in Heaven Mark 10. 21. But he could not venture on Christ's Command and went away sad The Promise of Eternal Life and Treasure in Heaven could not part the young Man and his great Estate and therefore he continued uncapable of eternal Bliss This young Man is set forth in the Gospel as a warning to others So in Peter's Trial Mat. 1â— 29 30. If Christ bid Peter come to him upon the Waters Peter must come though the storm continueth and he be ready to sink at every step 3. By all the Instances of Faith in the ordinary and common case of Salvation Moses had Faith therefore he forsook all Honours Pleasures and Treasures for he trusted God and waited for the recompence of Reward Heb. 11. 24 25 26. 'T is endless in instancing in all Take these Heb. 10. 34. Ye took joyfully the spoiling of your Goods knowing in your selves that ye have a better and more enduring substance They were not â—iscouraged but took this Rapine joyfully which argued a lively Faith in Christ and a sincere love to hâ—â— It goeth 〈◊〉 to the Hearts of Worldlingâ— to part with these things but they valued Christ as infinitely mâ—â—e 〈◊〉 than all the Wealth of the Worâ—d If they lost their Goods yet if they lost not Christ they were happy enough for then they still kept the Title to the enduring Substance Thus you see what is Faith Such a trusting in God for eternal Life as maketh us willing to forsake all rather than be unfaithful to Christ. Others may delude you inchant your Souls asleep with fine strains of ill-understood and abused Grace But if you would not be deceived take the Faith and Christianity of Christ's Recommendation which is the Faith now described Are we in the place of God that we can make Heaven narrower or broader for you Surely 't is Grace rich Grace that God will pardon us and call us to eternal Life by Jesus Christ. Now if you will have it you must believe to the Salvation of the Soul so believe as
take from them what they resign to him but they are not prepared for a submission to all Events Like those that make large Promises to others when they think they will not take them at their words So their Hearts secretly except and reserve much of that they resign to God But this is false-dealing and is shewn in part in murmuring when God taketh any thing from us 1 PET. 1. 9. Receiving the End of your Faith even the Salvation of your Souls THE Apostle here giveth a reason why Believers rejoice in the midst of Afflictions they are qualified thereby to receive Salvation yea in part have it already Receiving the End of your Faith the Salvation of your Souls In which words observe 1. The Benefit The Salvation of our Souls 2. The Grace which qualiâ—ieth us for that Benefit Faith 3. The respect between the Benefit and the Grace 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the End or Reward 1. The Benefit Which may be considered as consummated or as begun And accordingly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted If you consider it as to Consummation and actual Possession so we receive it at Death when our Self-denying Obedience is ended And for the present we are said to receive it because we are sure to receive it at the close of our days We believe now that we shall at length have it and therefore rejoice with Joy unspeakable and full of Glory 2. If you consider it with respect to Inchoation or begun Possession We have an undoubted Right now and some beginnings of it in the Consolations of the Spirit Now we receive it in the Promises we receive it in the first Fruits which are some forerunning Beams of the day-light of eternal Glory 2. The Grace which qualifieth and giveth us a Title to this Benefit is Faith The word Faith is taken in Scripture sometimes for fides quae creditur sometimes for fides quâ creditur for the Doctrine or Grace of Faith The first Acceptation will make a good sense here namely that the whole Tenor of Christian Doctrine leadeth us to the expectation of and diligent pursute after eternal Salvation 'T is the whole drift of the Christian Religion But I take it rather for the Grace This is the prime Benefit which Faith aimeth at as I shall shew you by and by 3. The Respect between Faith and Salvation 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the End or the word signifieth the Fruit and the Reward As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for an End and Scope the Scripture favoureth that Notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I press towards the Mark or Scope Phil. 3. 14. And 2 Cor. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Salvation of our Souls is the prime Benefit which Faith is not only allowed but required to aim at A Believer levelleth and directeth all his Actions to this end that at length he may obtain eternal Life Sometimes 't is put for the Fruit or Reward Rom. 6. 22. Being made free from Sin and become Servants to God ye have your Fruit unto Holiness and the end everlasting Life The issue of all the final result was your Salvation The Point that I shall inâ—ist on is this Doct. That the End and Reward of Faith is the Salvation of our Souls I shall open the Point by explicating three Questions 1. What is this Salvation of our Souls 2. What Right the Believer hath to it 3. What is that saving-Faith which giveth us a Title to it The last is most important 1. What is the Salvation of the Soul 'T is not meant of temporal Deliverance or an escape from Danger as some would affix that sense upon it but of eternal Life or our happy Estate in Heaven This belongeth to our whole Man the Body as well as the Soul but the Soul is the chief part of Man and that which is first glorified When Men come first into the World first the Body is framed and then the Soul cometh after As we see in the Creation of Adam first his Body was organized and then God breathed into him the Spirit of Life And we see it in common Generation when the Body is first framed in the Womb then 't is quickned by a living Soul This lower Region of the World is properly the place of Bodies therefore Reason requires that the Body which is a Citizen of the World should first be framed that it may be a receptacle for the Soul which is a stranger and cometh from the Region of Spirits that is above But when we must remove into these heavenly Habitations then 't is quite otherwise for then the Soul as a Native of that place is presently admitted but the Body as a stranger is forced to recide in the Grave till the Day of Judgment and then for the sake of the Soul our Bodies also are admitted into Heaven This is the ordinary Law for all private Persons Christ indeed who is the Head of the Church and the Prince of this World and that which is to come his Body as well as his humane Spirit was made a Denizon of Heaven as soon as he ascended He entred into Heaven not as a private Citizen but as King and Lord of the Heavenly Jerusalem and therefore carried both Body and Soul along with him But as to us first the Soul goeth there as into his ancient Seat and proper Habitation and afterwards the Body followeth Well then 1. at Death our Souls go to Christ and enter into a state of Happiness Phil. 1. 23. I desire to be dissolved and to be with Christ. The Soul is not annihilated after Death nor doth it sleep till the Resurrection nor is it detained by the way from immediate passing into Glory but if it be the Soul of a Believer as soon as it is loosed from the Body it is with Christ Luke 23. 43. Verily I say unto thee to day shalt thou be with me in Paradise He asked to be remembred when Christ came into his Kingdom and Christ assureth him of a reception there that day as soon as he should expire 2. In due time the Body is raised and united to the Soul and then Christ will be glorified in his Saints and admired in all them that believe 2 Thess. 1. 10. Such glory and honour will be put upon those who are but newly crept out of Dust and Rottenness the Saints themselves and all the Spectators shall wonder at it 3. There is another Period in this Happiness Our everlasting habitation in Heaven near unto the Throne of God and in the presence of his Glory John 14. 2. In my Father's House are many Mansions There we shall also have the company of Angels and blessed Spirits and make up one Society with them Heb. 12. 23. To the general Assembly and Church of the first Born which are written in Heaven and to God the Iudg of all and to the Spirits of just Men made perfect This is the
Worth of those blessed Things which are to come and so to take the Thing promised for our Happiness and the promise for our Security 1. There is no true sound Faith till we take the everlasting Fruition of God in Glory for our whole Felicity till our Hearts be set upon it and we do desire it intend it wait for it as the chief Good and Blessedness The upright Heart is known by its Treasure Mat. 6. 20 21. Lay up Treasure in Heaven for where your Treasure is there your Heart will be also Now if this be so other things will be lessened all other Hopes and Happiness is nothing worth and will appear so if compared with this better part with what we account our Treasure you will see all this World is Vanity and hath nothing in it worthy to be compared with the Salvation of our Souls 2. There is no true Faith where the Word and Promise of God is not taken for our Security so as our Trust in his Word may quiet and embolden us against Temptations and give us stronger Consolation than all the visible things on Earth Psalm 119. 111. and Heb. 6. 18. We should do more and go farther upon such a Promise than for all that Man can give unto us Earthly Pleasures and Possessions should be small things in regard of the Promise of God This should make us row against the stream of the Flesh and cross its desires and appetites and deny the Conveniencies of the World and all because we have God's Promise of better things 2. This forsaking cannot be without Faith because the Flesh is importunate to be pleased with present Satisfactions and loth to part with things which we see and love for that God and Glory which we never saw to quit what is present for what is future and with patience to be expected The Flesh is for pleasing the Body but Faith is for saving the Soul Heb. 10. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purchasing the Soul with the loss of other things So that this is Faith nothing but Faith and other Faith is not true and sound 2. It maketh us to give up our selves to the conduct of the Word and Spirit for obtaining this Happiness I add this because the Word is our Rule Gal. 6. â—6 and the Spirit our Guide Rom. 8. 14. And Faith is not only an apprehension of Privileges but 〈…〉 of Subjection And the sound Believer devoteth himself to the Love Fear Service and Obâ—dience of God 2 Cor. 8. 8. They first gave up themselves to the Lord and to 〈◊〉 by the Will of God that is to the Apostles as Christ's Messengers to be directed in the Way to Heaven Psal. 119. 38. Stablish thy Word unto thy Servant who is devoted to thy fear This now is saving-Faith The Vse is to exhort you to believe to the saving of the Soul To this end 1. Because Faith is the Gift of God beg the Spirit of Wisdom and Revelation that your Eyes may be opened that you may see what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints c. Ephes. 1. 17 18. That you may be convinced of the truth and worth of the Blessedness promised and know and see it not by a traditional Report but in the lively Light of the Spirit such as may affect and engage your Hearts Naturally we are purblind 2 Pet. 1. 9. have no accute discerning but in Back and Belly Concernments We know what is noxious or comfortable to the present Life pleasing or displeasing to the Flesh but are little affected with the danger of perishing for ever the need of Christ or the worth of Salvation and till God make a change how slight and sensual are we 2. Think often and seriously how much the saving of the Soul is better than the saving or getting or keeping all the World Matth. 16. 26. What will it profit a Man if he should gain the whole World and lose his own Soul So much as God is to be preferred before the Creature Heaven before the World Eternity before Time the Soul before the Body so much must this Business of saving the Soul have the preheminence and be preferred before the Interests of the Body and the bodily Life But alas what poor things divert us from this Happiness the satisfying of the Flesh the pleasures of Sin for a season a little Ease or Profit or vain-Glory this is all for which we slight Heaven and our own Salvation 3. Put your selves into the way of Salvation by sâ—eking Reconciliation with God by Christ. You are invited in the universal conditional Offer Iohn 3. 16. 'T is offered to all that will repent and believe and there is no exception put in against you to exclude you Why then will you exclude your self Therefore come forward in the way of Faith and God will help you 4. Mind often the genuine Effect of the True Faith It makes you forsake all that you may be obedient to Christ and resolved upon it Therefore consider 1. the Necessity of it You can neither trust God nor be true to him till your Heart be loosened from the Pleasures and Profits and Honours in the World and you can venture all upon the security of his Promise other Hopes and Happiness will divert us from the true Happiness and the good feed will be choaked by the cares of this World and voluptuous Living that you can bring nothing to perfection Either you will turn aside by open Defection or Apostacy or else be a Dwarf and Cripple in Religion all your days either in Mortification in denying the sinful Pleasures of the Senses you will slight the fulness of Joy at God's right Hand for a little vain Pleasure which when 't is gone 't is as a thing of nought 'T is the Pilgâ—im abstaineth from fleshly Lusts He that runâ—eth not as uncertain that keepeth down his Body 1 Cor. 9. 26 27. or in a way of Self-denial run few hazards for Christ It may be they may make some petty losses but do not sell all for the Pearl of great Price Or in a way of Charity How else can you lend to the Lord upon his Bond or the security of his Promise Prov. 19. 17. He that hath pity on the Poor lendeth unto the Lord and that which he hath given will he pay him again 2. Consider the Profit Whatever a Believer losâ—th by the Way he is sure to have it at the end of his Journey Mat. 19. 28. Iesus said unto them Verily I say unto you that ye which have followed me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel You will be no losers by God at the last A Wedding SERMON GEN. 2. 22. And brought her unto the Man THE words belong to the Story of the first Marriage that ever was celebrated in the
Sacrilege The latter Prophets tax them much for that Crime The Jewish Form still is hatred of Idolatry in-so-much that they think that all the Plagues that come upon them is for the Idolatry of their Fathers especially in the siâ— of the Golden Calf in the Wilderness and translate the Scene of their Repentance far enough from themselves that they may not see their present Sins both in breaking the moral Law and despising Christ. And every Party is observâ—d to have their Form one special Commandment which they stuck unto which they are zealous for whilst they neglect the rest The reproaches of our Enemies saith the Pharisee are only for the fourth Commandment but neglect the rest zealous for the Sabbath but unconscionable all the week after Oh let 〈◊〉 be no occasion for this Others sâ—em to make little reckoning of other Commandments and insist only upon the fifth obedience to Superiors The Charge is sometimes carried between the third and sixth Commandment they will not swear but will lie and slâ—nder their Neighbours I mention these things to shew what need we have to be uniform in our Obedience unto God I will mention but one Motive They that do not obey all will not long obey any but where their Interest or Inclinationsâ— require it will break all As Herod did many things but one Command stuck with him his Herodias and that bringeth him to murder God's Prophet Mark 6. 20. One Sin keepeth possession for Satan and that one Lust and Corruption may undoe all A Bird tied by the Leg may make some shew of escape so do many think themselves at liberty but the Fowler hath them fast enough 2. Let us not rest in outward Duties of Worship and place our Zeal there for that is an ill Spirit that doth so 'T is the Badg of Pharisaism they keep a fair correspondence with God in the outward Duties of his Worship but in other things deny their subjection to him the main reason is because Externals of Worship are more easy than the denial of Lusts. The sensual Nature of Man is such that 't is loth to be crossed which produceth prophaneness Wherefore do Men ingulph themselves in all manner of sensuality but because they are loth to deny their Natural Appetites and Desires and to row against the stream of Flesh and Blood and so to walk in the way of his own Hâ—art and the sight of his Eyes Eccles. 4. 8. If Nature must be crossed it shall be crossed only for a little and in some slight manner they will give God some outward thing which lieth remote from the subjection of the Heart to him therefore be zealous for Externals and this produceth Hypocrisy gross Hypocrisy and Dissembling whereby we deceive othâ—rs and get a good Name among others by a zeal and fervency for God's outward Iâ—stitutions And this close Hypocrisy or Partiality of Obedience is that whereby we deceive our selves exceeding in External Actions and Duties while we neglect those Substantials wherein the Heart and Life of Religion most lieth such are the Love of God Contempt of the World Mortification of the Flesh the Heavenly Mind and Holy Constitution of the Soul â—irmly set to please God in all things Once more That this Deceit may be more strong Men are apt to exceed in outward Observances or By-laws of their own and this produceth Superstition either Negative in condemning some outward things which God never condemned as those Ordinances of Men which the Apostle speaketh of Col. 2. 19. Touch not taste not handle not Or positive in doing many things as Duties and crying them up as special Acts and Helps of Religion which God never instituted to that end and purpose Mark 7. 7 8. Teaching for Doctrines the Commandments of Men. The Spirit and Genius of Superstition lieth in this neglecting many things which God commandeth but multiplâ—ing Bonds and Chains of their own making Sacrifices enow God shall have any thing for the Sin of their Souls Micah 6. 6 7. Thus these three great Evils Prophaneness Hypocrisy and Superstition do all grow upon the same Stem and Root First Men must have an easy Religion where the Flesh is not crossed but no mortifying of Lusts no exercising our selves to Godliness They can deny themselves in parting with a Sacrifice but the weighty things of Piety Justice and Mercy are neglected God shall have Prayers enow Hearing enough if the Humor and Temper of the Body will suit with it They can fast and gash themselves like Baal's Priests whip their Bodies but spare their Sins but the Heart is not subdued to God They can part with any thing better than their Lusts and disturb the present Ease of the Body by attending on long and tedious Duties rather than any solid and serious Piety II. The next Lesson which we learn is The Guise of Hypocrites for our Lord intimateth that these Pharisees had great need to learn the Importance of that Truth as being extreamly faulty I will have Mercy and not Sacrifice 1. The first thing notable in Hypocrites is a partial Zeal they have not an Uniform Conscience are very exact in some things but exceeding defective and faulty in others The good Conscience is intire and universal Heb. 13. 18. We trust that we have a good Conscience in all things willing to live honestly The sincere Purpose and Intention of his Heart was to direct his Life according to the Will of God in all things Tho' every one hath his failings yet the Will and constant Endeavour of a sincere Heart is to govern himself universally according to the Will of God in all points of Duty whether they concern God or Man as 't is said of Zechary and Elizabeth Luke 1. 6. That they walked in all the Ordinances and Commandments of the Lord blameless The renewed Conscience doth approve all and the renewed Will which is the Imperial Power in the Soul the first Mover and Principle of all Moral Actions is bent and inclined to obey all and the New Life is spent in striving to comply with all But 't is not so with Hypocrites they pick and chuse out the easiest part in Religion and lay out all their Zeal there but let other things go In some Duties that are of easy digestion and nourish their Disease rather than cure their Soul none so zealous as they none so partial as they Now a partial Zeal for small things with a plain neglect of the rest is direct Pharisaism all for Sacrifice nothing for Mercy Therefore every one of us should take heed of halving and dividing with God If we make Conscience of Piety let us also make Conscience of Justice if of Justice let us also make Conscience of Mercy 'T is harder to renounce one Sin wherein we delight than a greater which we do not equally affect A Man is wedded to some special Lusts and is loth to hear of a divorce from them We have our tender and sore places in
so much as a sound sense of Religion and a solemn exercising our selves to Godliness maketh us see and loath our selves and pity oâ—hers I find the Pharisees Enemies ever to the â—reeness of God's Grace to Sinners and the Work of Repentance And that the bringing of poor Sinners to Salvation was the great eye-sore They call Christ a â—ine-bibber and a Friend of Publicans and Sinners because of his social and free but sanctified Converse with all sorts of Men Mat. 11. 18. He would not take such a strict form as Iohn did because he would not seem to justify their Pharisaical Rigors So again Luke 15. 2. This Man receiveth Sinners and eateth with them Because he went to them as a Physician to heal their Souls Christ refused not familiarity with the poorest and worst as was needful for their Cure and would not observe the humour of proud Pharisaical Separation by the Parables of the lost Sheep and the lost Groat but confuteth it sheweth that this is the Spirit of the Elder Brother who envied the Prodigal's Return And telleth them in another place that Publicans and Harlots enter into the Kingdom of Heaven before them Mat. 21. 30. pleadeth the Case of the Woman against Simon the Pharisee Luke 7. 30. If this Man had been a Prophet he would have known who and what manner of Woman this is that touched him Luke 7. 47. Christ telleth him She had much forgiven her for she loved much Well then a penitent broken hearted sense of our own being indebted to Grace and tender compassion towards others that yet go astray discovereth the true Spirit of the Gospel But to stand aloof from others by a foolish singularity Isa. 65. 5. which say Stand by thy self come not near to me for I am â—â—lier than thou Some though impure and prophane counted all others unholy and unclean but themselves This inclosing Spirit is the Spirit of Pharisaism An outside strictness without that Faith Love Charity Meekness Usefulness and Humility which is the very Soul and Life of Christianity Usually Gifts and outward strictness puff up Men with a vain conceit of their own Righteousness and a censuring and despising others This one Text sheweth us both the Spirit of Pharisaism and the Spirit of Christianity The Pharisees who abounded in External Observances censured Christ for his free Converse disdained these penitent People whom he invited to a better Life But now true Religion maketh Men humble and lowly in their own Eyes by acquainting them with the desert of Sin and their own Misery and maketh Men pitiful and compassionate towards others more ready to help than to censure them and to use all ways and means to do them good But when Men would shine alone in the repute of Holiness they are envious to those who penitently return to their Duty as those Servants who had wrought all the day envied those that came in at the last hour Mat. 22. 12. or as the elder Brother envied the Prodigal or Simon the Pharisee repined at Mary Magdalen's observance of Christ. They esteem much of their own Works Merits Sufferings and Righteousness O take heed of this Spirit The use of this Bâ—anch is to press us to regard Internals more than Externals and the Substantials more than the Ceremonials of Worship and a broken-hearted thankful sense of our Redeemer's Love before a Legal Righteousness Inward Worship is Love Fear and Trust outward Worship is Prayer Praise Hearing Reading Outward Worship is not a Duty at all times but inward Worship is a Duty at all times for we should always love God and delight in God and trust in God Outward Worship may be omitted for a Work of Mercy and in case of invincible Necessities but inward Worship may never be omitted never dispensed with We always owe Love and renewed Obedience to God and must depend upon him and delight in him Outward Worship may be counterfeited and External Worship without Holiness is highly displeasing to God and never pleasing but when 't is in conjunction with it Hypocrites may abound in Externals but Hypocrites will not delight themselves in the Lord nor heartily devote themselves to him so as to serve please and glorify him the inward Graces cannot be counterfeited but the outward Expression may 2. Be more careful of the Substantials than of the Ceremonials of Religion and to mind the Power of Godliness more than the Form The Substantials of Religion are the Love of God and our Neighbour The Circumstantials are those ways of Worship which God hath appointed whereby we are visibly to express our love to him Now our main care should be in the first place to be intirely devoted and subject to God That was Iob's Character One that feared God and eschewed Evil Job 1. 11. To do that we do out of love to him obeying his Laws as our Rule and depending upon his Rewards as our Happiness And as to Men let us be faithful and walk holily in our Places Callings and Relations being just and kind unto all but having an exceeding dear love for our fellow-Saints and everlasting Companions This is more pleasing to God than the costliest Sacrifices than all our Flocks and Herds or any outward thing that we do for him I take notice of those words of God to Solomon when he was building him a magnificent Temple 1 Kings 6. 11 12. And the Word of the Lord came to Solomon saying Concerning this House which thou art building if thou wilt walk in my Statutes and execute my Iudgments and keep all my Commandments to walk in them then will I perform my Word to thee which I spake to David thy Father God hath more respect to Solomon's faithful Obedience than to that glorious Building So far do Morals exceed Ceremonials in Religion 3. That you prefer a broken-hearted thankful sense of our Redeemer's Love before legal and conceited Righteousness of our own Christ's love to Sinners is that which the Pharisees mainly stumbled at An external shew and fair pretence of a good Life which had no bottom of Regeneration was the superficial Righteousness of the Pharisees Nicodemus who had been of that Sect wondred when that was pressed upon him Iohn 3. 4 5. an outward Conformity which was more in Shew than in Substance in Form and Fashion than in Power was their Religion abstaining from gross Sins as Murder and Adultery but not purifying the Heart from Lusts. Murder they made Conscience of but not of Envy Malice and Hatred Theft but not Covetousness and close Extortion Adultery but not Wantonness or looking upon a Woman to lust after her as you may see at large Matth. 5. Thus Christ presseth us to exceed the Pharisees who turned all Obedience into an empty Formality wherein they puffed up themselves as meer Men and so had never been at the Market of Free Grace all their Wares were their own and their Righteousness of their own spinning and therein stood upon their own Bottom
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Concision who instead of circumcising themselves did cut asunder the Church of God But the sound Believers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Circumcision indeed as being circumcised by the Circumcision made without Hands in putting off the Body of the Sins of the Flâ—sh by Christ Câ—ll 2. 11. They were the true Children of Abraham who did indeed perform that for which Circumcision was intended For we are the Circumcision which worship God in the Spirit and rejoice in Christ Iesus and have no confidence in the Flesh. In the words we have a three-fold Description of the True Circumcision How they stand affected To God Christ Self I. They worship God in the Spirit II. They rejoice in Christ Jesus III. They have no confidence in the Flesh. I. They worship God in the Spirit This Clause may be interpreted 1. In opposition to the Legal Ordinances So 't is taken Iohn 4. 23 24. But the hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth For the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and Truth The Jewish Worship is in a sense called Carnal the Christian Spiritual Heb. 7. 16. A Carnal Commandment Heb. 9. 10. Carnal Ordinances imposed on them till the Time of Reformation And Shadows Heb. 10. 1. Now the Lord would have a Spiritual Worship and the Truth of what was in these Shadows these external Forms he allowed instituted in the Infancy of the Church so that they worship God in the Spirit is they have embraced the true Worship of the Gospel and serve God not by the Carnal Rites of the Law but by the pure rational Worship of the Gospel This is part of the sense 2. It implieth worshipping God with the inward and spiritual Affections of a renewed Heart Heb. 12. 28. Wherefore we receiving a Kingdom which cannot be moved Let us have Grace whereby we may serve God acceptably with Reverence and Godly Fear Worship flowing from Grace engaging the Heart in God's Service is that which God prizeth Therefore a Christian should not rest in an External Form God is my Witness whom I serve with my Spirit Rom. 1. 9. 3. It doth also imply the Assistance and continual Influence of the Holy Spirit Ephes. 6. 18. Praying always with all Prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all Saints And Iude v. 20. Praying in the Holy Ghost The Doctrine is this That a True Christian is known by his Worship or is one that doth worship God in the Spirit Here I shall shew you 1. What is Worship 2. What a true Christian 1. doth worship 2. Why in the Spirit 1. What is Worship 'T is either Internal or External The Internal consisteth in the Love and Reverence we owe to God The External in those Offices and Duties by which our Honour and Respect to God is signified and expressed 1. Internal The Soul and Life of our Worship lieth in Faith and Reverence and delight in God above all other things Psal. 2. 11. Serve the Lord with Fear and rejoice with Trembling Such a delight as will become the greatness and goodness of God Worship hath its Rise and Foundation in the Heart of the Worshipper there it must begin In our high thoughts and esteem of God especially two things Love and Trust. 1. Love Deut. 6. 5. Thou shalt love the Lord thy God with all thy Heart with all thy Soul and with all thy Might We worship God when we give him such a Love as is Superlative and Transcendental far above the Love that we give to any other thing that so our respect to other things may sâ—oop and give way to our respect to God 2. The other Affection whereby we express our esteem of God is Trust which is the other Foundation of Worship Psal. 62. 8. Trust in the Lord at all Times pour out your Hearts before him Delightful adhesion to God and an intire dependance upon him if either fail or be intermitted our Worship faileth If Delight Job 27. 10. Will he delight himself in the Almighty Will he always call upon God Isa. 43. 22. But thou hast not called upon me O Jacob but thou hast been weary of me O Israel They that love God and delight in him cannot be long out of his company They take all Opportunities and Occasions of being with God So Dependance and Trust Heb. 3. 12. Take Brethren lest there be in any of you an evil Heart of unbelief in departing from the Living God James 1. 6 7. Let him ask in Faith nothing wavering for he that wavereth is like a Wave of the Sea driven with the Wind and tossed For let not that Man think that he shall receive any thing of the Lord. Dependance begets Observance They that distrust God's Promises will not long keep his Precepts If we look for all from him we will often come to him and take all out of his hands Be careful that we do not offend him and displease him 2. External In those Offices and Duties by which our Honour and Respect to God is signified and expressed As by Invocation Thanksgiving Praises Obedience God will be owned both in Heart and Life In all these prescribed Duties by which our Affections towards him are acted If God did not call for outward Worship why did he appoint the Ordinances of Preaching Praying singing Psalms Baptism and the Lord's Supper God that made the whole Man Body and Soul must be worshipped of the whole Man Therefore besides the Inward Affections there must be External Actions In short we are said to worship God either with respect to the Duties which are more directly to be performed to God or in our whole Conversation 1. With respect to the Duties which imply our solemn Converse with God and are more directly to be performed towards him such as the Word Prayer Praise Thanksgiving and Sacraments Surely these must be attended upon because they are special Acts of Love to God and Trust in him And these Duties are the ways wherein God hath promised to meet with his People and appointed us to expect his Grace Exod. 20. 24. In all places where I record my Name I will come unto thee and bless thee And Mark 4. 24. 'T is a Rule of Commerce between us and God With what measure ye mete it shall be measured to you and unto you that hear shall more be given 2. In our whole Conversation Luke 1. 74 75. That we should serve him without Fear in Holiness and Righteousness before him all the days of our lives A Christian's Life is a constant Hymn to God or a continued Act of Worship ever behaving himself as in the sight of God and directing all things as to his Glory He turneth Second-Table Duties into First James 1. 27. Pure Religion and undefiled before God and the
Father is this To visit the Fatherless and Widows in their Affliction and to keep himself unspotted from the World Heb. 13. 16. To do good and to communicate forget not for with such Sacrifices God is well pleased Ephes. 5. 21 22. Submitting your selves one to another in the fear of God Now a true Christian maketh Conscience of all this as of Internal Worship so External As of Solemn and Sacred Acts so of a constant Awfulness of God Secondly The Reasons 1 st Why a true Christian doth worship God 2 dly Why in the Spirit 1 st For the Worship it self 1. Because they have a deep sense of his Being and Excellency impressed upon their Hearts 1. His Being These two Notions live and die together That God is and that he ought to be worshipped and served Heb. 11. 6. The one immediately floweth from the other The first Commandment is Thou shalt have no other Gods before me The second Thou shalt not worship a graven Image If 〈…〉 Worship is certainly 〈…〉 They that have no 〈…〉 they had no God The Psalmist proveth Atâ—â—ism by that Psal. 14. 1. The Fool hath said 〈…〉 Heart There is no God And vers 4. They call not upon God 2. His Excellency They have a cleareâ— sight of God than others have and are more acquainted with him than otherâ— are and therefore are more prone to worship When God had proclaimed his Name and manifested himself to Moses Exod. 34. 8. He made haste and bowed himself to the Earth and worshipped None so ready and forward Psal. 9. 10. They that know thy Name will put their trust in thee 2. Because they have a Principle within them which inclineth them to God Their Hearts are carried to him as light Bodies are carried upward There is such a Grace as Godliness 2 Pet. 1. 6. and distinct in the Notion from Righteousness and Holiness 1 Tim. 6. 11. Follow after Righteousness Godliness 2 Pet. 3. 11. What manner of Persons ought we to be in all Holy Conversation and Godliness What is the Notion then of it 'T is Tendentia mentis in Deum An Impression left upon their Hearts which causeth a bent and tendency towards God as the Fountain of their Mercies the Joy of their Souls and the Center of their Rest. There is such an Inclination in some stronger in others more remiss but in all that are made Partakers of a Divine Nature in some good Degree so as ordinarily to prevail over the Inclinations of the Flesh As Holiness noteth purity of Life so Godliness an Inclination to God 3. Because of their Relations to God which they own God pleadeth his Right Mal. 1. 6. If I be a Father Where is mine Honour If I be a Master Where is my Fear A Father must have Honour and a Master must have Fear And God who is the common 〈◊〉 and 〈◊〉 Master of all must have both A Worship and Honour in which Reverence and Fear is mixed with Love and Joy Or as the owning of a King implyeth submission to his Government so the owning of a God Adoration and Worship 2 dly Why in the Spirit 1. Because Worship without the Spirit is like a Body without the Soul 't is but the Carcase of a Duty The Heart must be the principal and chief Agent in this Business Mat. 15. 8. This People draweth nigh to me with their Mouths and honoureth me with their Lips but their Hearts are far from me There is no Love to God rather an habitual aversion from him 2. External Worship is but a Means to the Internal as Prayer Hearing Reading Receiving tend to promote Love Trust Heavenly-mindedness Self-denial Mortification purity of Life and Conversation Now as the Means are only valuable with respect to their End so are these Duties of Hearing Reading Singing Diligence in the use of Means is good but those Acts that are conversant about the End are better such as the Love of God and Delight and Trust in God for Finis est nobilior mediis Nay amongst the Internal Acts as they are Means to one another so the nearer respect they have to the last End the more noble they are As Faith is more noble than bare Knowledg because Knowledg tendeth to Faith Psalm 5. 10. Love than Faith because Faith tendeth to Love Gal. 5. 6. 1 Cor. 13. 13. Faith causeth Love and serveth as the Bellows to in-kindle this Holy Fire and in Love Desire maketh way for Delight as its noblest Act. And accordingly must all things be valued as they suit the great End which is the injoying of God 3. A Man doth not partake of the Gospel-Blessing till he doth serve God in the Spirit that is till he be made partaker of the Regenerating Grace and actual Influence of the Holy Spirit 1. Of his Regenerating Grace Rom. 7. 6. That we should serve in newness of the Spirit and not in oldness of the Letter New Life is the principal of Evangelical Obedience and when we are renewed by the Holy Ghost we walk in newness of Conversation The Gospel is a Ministry of the Spirit 2 Cor. 3. 8. It not only requireth Duty but giveth Power to perform it The Letter of the Law requireth but giveth no Principle or Inclination to do it that is from Regenerating Grace or the Law written upon our Hearts John 3. 6. That which is born of Spirit is Spirit that is suited inclined disposed fitted for a Spiritual Life 2. Actual Influence He still worketh in us what is pleasing in God's sight Helpeth to mortify Corruption Rom. 8. 13. If ye through the Spirit do mortify the Deeds of the Body ye shall live To perfect Holiness Heb. 13. 21. that so we may serve God in all purity of Life We cannot get nor keep nor act nor increase Grace of our selves if forsaken by the Spirit of Grace The foulest Sins would become our Pleasure and the most unquestionable Duties our Burden If he withdraw his quickning Influences you can do nothing Vse 1. It reproveth those that either do not worship God or by halves or not worship him in the Spirit 1. It disproveth their Confidence that do not worship God There are an irreligious sort of Men that neither call upon him in publick or in private in the Family or in the Closet but wholly forget the God that made them and at whose expence they are maintained and kept 1. Let me reason with you as Men Wherefore had you reasonable Souls but to praise and honour and glorify your Creator and Preserver If you believe there is a God why do you not call upon him The neglect of his Worship argueth a doubting of his Being If there be such a supream Lord to whom you must one day give an account how dare you live without him in the World All the Creatures glorify him Psal. 145. 10. they passively but you have a Heart and a Tongue to glorify him actually Man is the Mouth of the Creation to return to God
Blood of his Cross but vanquished our Spiritual Enemies and triumphed over them Col. 2. 14 15. Long enough might we have lain in Prison before the utmost Farthing had been paid or done any thing to procure our deliverance if our compassionate Redeemer had not taken the Work in hand had he turned us to any Creature we had been helpless 'T was he purchased Grace to overcome the Devil the World and the Flesh that quickned you when you were dead in Sin that put Satan out of Office and delivered us from the present evil World Gal. 1. 4. And is not this matter of rejoicing to us 3. That hereby he hath not only abolished Death but brought Life and Resurrection to Life 2 Tim. 1. 10. By entring into that other World after his Sufferings He hath given us a visible Demonstration of the Reality of the World to come and in his Gospel discovered a Blessedness to us which satiateth the Heart of Man and salveth the great Sore of the whole Creation If God had made nothing richer than the World the Heart of Man would have been as Leviathan in a little Pool 2. In the Promises of Christ there is matter of Joy In the general God is your God and that 's more than to have all the World to be yours compare Gen. 17. 7. I will establish my Covenant between me and thee and thy Seed after thee in their Generations for an everlasting Covenant to be a God unto thee and thy Seed after thee With Psal. 144. 15. Happy is that People whose God is the Lord. We have an Eternal and Allsufficient God to live upon and from whom to derive our Joy and Comfort A God infinite in Power Wisdom and Goodness to be our Portion And where is Matter of Joy and Comfort if not in God Behold the difference between Carnal Men and the Children of God The World is their Portion and God is ours and who is better provided for More especially we are told 1 Tim. 4. 8. That Godliness hath the Promises of this Life and that which is to come Heaven and Earth are laid at the Feet of Godliness what would you moreâ— Surely we have full Consolation offered to us in the Promises of the Gospel He can want nothing to his Comfort whoâ— hath an Interest in them To instance in the lowest Blessings those which concern this Life God is our God that can cure all Diseases overcome all Enemies supply all Wants deliver in all Dangers and will do it so far as is for our good and desires of any thing beyond this are not to be satisfied but mortified Psal. 84. 11. But then for the more Excellent Promises of the New Covenant which concern another World such as the pardoning of our Sins the healing our Natures and the glorifying of our Persons 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious Promises that by these you might be partakers of the Divine Nature having escaped the corruption that is in the World through lust The pardon of all our Sins which are the great trouble and burden of the Creatures Who will rejoice like the pardoned Sinner who is discharged of his Debt eased of his Burthen and hath his Filth covered Psal. 32. 1. Blessed is the Man whose Transgression is forgiven whose Sin iâ— covered O the blessedness of the Manâ— He is like one fetched back from Execution Then the taking away of the stony Heart and the giving of an Holy and Heavenly Heart Oh what Matter of Joy is this to have all things necessary to Life and Godliness What 's the trouble of a gracious Heart but the Relicts of Corruption Rom. 7. 24. Paul groaneth sorely but yet blesseth God for his Hopes by Christ Vers. 25. Renewing Grace is dearly bought and plentifully bestowed Titus 3. 5 6. and graciously offered to those that will seek after it Prov. 1. 23. Turn you at my Reproof Behold I will pour out my Spirit unto you And this promise to be fulfilled by a Divine Power 2 Pet. 1. 3. Oh what a Comfort is the Redeemer's Grace to a Soul that hath been long exercised in subduing Sin 'T is true it groans while 't is a doing yet the very groans of the Sick shew that Life and Health is sweet Healing renewing Grace maketh other Things sweet as your whole Duty to God It maketh it become your Delight But the great Promise is Eternal Life 1 John 2. 25. And this is the Promise that he hath promised us even Eternal Life That 's a Matter of Joy indeed What! to live for ever with God! the fore-thought of it reviveth us the fore-taste of it is a kind of Heaven upon Earth 1 Pet. 1. 8. The certain hope of it will swallow up all Grief and Sorrow Rom. 5. 2 3. So that there is no question but that in the Promises of Christ there is Matter of great Joy 3. The Enjoiments of Christianity are very pleasing I add this to shew you that it is not all in expectation if we consider not only what we shall be but what we are For the present 1. We have peace of Conscience Rom. 5. 1. Mat. 11. 29. Phil. 4. 7. Rest for our Souls is anxiously sought after in other things but only found in Christ's Religion and living according to the Precepts and Institutions thereof As Noah's Dove found not a place whereon to rest the sole of her Foot so we flutter up and down but never have any firm peace of Heart and Conscience till we submit to Christ and take his counsel 2. A sence of the Love of God Rom. 5. 5. Because the Love of God is shed abroad in our Hearts by the Holy Spirit given unto us And 1 Pet. 2. 3. If so be ye have tasted that the Lord is gracious 3. God's Presence with us and our Communion with him 1 Iohn 1. 3 4. And truly our Fellowship is with the Father and with his Son Iesus Christ that your Ioy may be full And Iohn 8. 29. 4. Access to God with assurance of Welcome and Audience John 16. 24. Whatsoever ye ask in my Name ye shall receive that your Ioy may be full 5. The Fore-tastes of the Life to come Rom. 8. 23. and 2 Cor. 3. 5. So that all is to stir up this Delight and Joy in the Lord Jesus Christ. 4. The Precepts of Christ shew that we have Matter of Rejoicing in him What are the great Duties required To love God! Now what pain is it to delight in the Lord as our All-sufficient Portion To be mindful of him and meditate of his Excellencies and Benefits Psal. 104. 34. My Meditation of him shall be sweet I will be glad in the Lord. Is it any toilsome thing to come in a childish manner and unbosome our selves to him and beg the renewed Testimonies of his Love to us especially when set awork by the Holy Ghost Gal. 4. 6. To believe in Christ 't is difficult but pleasant to consider
the Lord Jesus as the suitable Remedy for the lapsed Estate of Mankind both as to his Work with God and us Heb. 3. 1. He came to destroy Sin and Misery When-ever we reflect upon Christ what do we find but ample grounds of Joy John 14. 1. Let not your Hearts be troubled ye believe in God believe also in me That is to get off our trouble consider we have an Alsufficient God and an Alsufficient Mediator Rom. 15. 13. Now the God of Hope fill you with all Ioy and Peace in believing that ye may abound in Hope through the Power of the Holy Ghost Repentance requireth sorrow for Sin only as it tendeth to Joy and Comfort Matth. 5. 5. 'T is a tormenting but a curing Sorrow The Word of God taketh care that a Penitent who hath foully miscarried should not be swallowed up of over-much grief 2 Cor. 2. 7. In the general Repentance and Mortification are our Physick to expel the noxious Humours that would bring us not only to Death but to Damnation and to keep the Soul in due plight and health And then for Self-Government We are to bridle our Passions and Appetites Gal. 5. 24. They that are Christ's have crucified the Flesh with the Affections and Lusts. The bridling our Passions 't is but forbidding us to be miserable and throw out every thing that would disquiet the Soul Christ's great care was that the reasonable Creature might live in Peace and Holy Security therefore hath discharged our Cares and Sorrows and Fears Our Cares that they might not distract our Minds Phil. 4. 6. Be careful for nothing And 1 Pet. 5. 7. Cast all your care upon the Lord. These Prohibitions shew you the Goodness of Christ He hath made it unlawful for you to be troubled and to perplex your Minds with anxious and distrustful Thoughts Oh! what pleasant Lives might we live if we could intirely cast our selves into the Arms of God and refer all things to the Wisdom and powerful Conduct of his Providence The Scripture is as plentiful also in forbidding Sorrow 1 Thess. 4. 13. Sorrow not as those that are without Hope Dejection and anguish of Spirit is your Sin So for Fear Isa. 41. 10. Fear not for I am with thee be not dismayed for I am thy God Heb. 13. 6. So that we may boldly say The Lord is my Helper I will not fear what Man can do unto me What should a Christian fear Dangers by the way God is his Helper To be cast into Hell when he goeth out of the World Christ hath shewed him how to flee from Wrath to come He feareth it with a Fear of Caution so as to shun it but not with a Fear of Perplexity so as to disquiet and perplex his Soul for Jesus hath delivered him from Wrath to come 1 Thess. 1. 10. Christianity is as contrary to Sadness and Misery as Life to Death and Light to Darkness For the other the crucifying and bridling of our Lusts which carry us to the good things of this World why that is troublesome to be debarred of the Delights which Nature affects But here are no rigorous Exactions but such as are agreeable to the reasonable Nature Christ hath forbidden us no Pleasure but what may be a Sin or a Snare to us He would not have Man to degenerate and turn Beast All Christ's Restraints are but necessary Cautions for our safety Is it burdensome to a Man to keep out of Danger 's way and to avoid such things as are destructive to his Soul If a Friend will take out of our hands the Knife with which we would not only cut our Fingers but our Throats Is he to be blamed Or is he your Enemy who forbiddeth you to drink Poison Forbidden Fruit costs dear in the Issue 5. For those Duties which concern our Neighbour To love all Men to do good to all Men 't is a Blessed and God-like thing to be giving rather than receiving Acts 20. 35. The delight of doing good is much more than the cost 't is to be as earthly Gods among our Neighbours This Work rewardeth it self because 't is such a contentment and satisfaction to our Minds For Justice To do as we would be done to what more pleasant We would have others bound by these Laws why not our selves 'T is horrible to require one measure of dealing from them to us and use a quite contrary our selves Would Men hate defraud oppress others and expect nothing but kind and righteous dealing from them this is a gross partiality Therefore as our Interest calleth for Justice so doth our Conscience and it would be a trouble and an affront to Reason not to do it So for Fidelity in our Relations These things maintain order of Families and conduce to our safety and private peace as well as they belong to our Duty to God So that on which side soever we look we see what Matter of Joy there is in Christ. I come now to shew you Thirdly The Reasons why Christians are not sacred and sincere in their Profession unless they keep up this rejoicing in Christ. 1. We do not else give Christ his due Honour if we do not esteem him who is so excellent in himself and so beneficial to us even to a degree of Rejoycing The magnifying of Christ was intended by God in the whole Business of our Redemption and Deliverance that we might esteem him delight in him count all things Dung and Dross that we might gain him Now we do not comply with this End but have mean thoughts of his Grace if we be not affected with Joy at it It argueth a double defect 1. That we are not sensible of our great misery without him Nor 2. affected with the great Love he hath shewed in our Deliverance and the Felicity accruing to us thereby 1. We are not duly sensible of our great Misery without him Alas What could we have done without his Passion and Intercession If he had not died for Sinners What had you to answer to the Tâ—rrors of the Law the Accusations of your Consciences the Fears of Hell and approaching Damnation How could you look God in the Face or think one comfortable thought of him Had we wept out our Eyes and prayed out our Hearts and never committed Sin again this would not have made God satisfaction for Sin past Paying new Debts doth not quit old Scores Long enough might we have lain in our Blood e're we could have found out a Ransom which God would accept besides him there is no Saviour And then for his Intercession If he did not hide your nakedness and procure you a daily Pardon you would not be an hour longer out of Hell If he did not bring you to God you could have no comfortable access to him Your Prayer would be cast back as Dung in your Faces if the Merit of his Sacrifice did not make them accepted And shall all this be told you and owned by you for Truth
the Lord's Grace they should be reclaimed from their Error and brought to imbrace the Truth We are not to despair of the recovery of any but in charity to hope the best of all Men as long as they are cureable Thus for the third Reason 4 th Reason from the temper of those that are perfect A grounded Christian beareth with the Infirmities he seeth in others and pitieth and helpeth them and prayeth for them more than the Weak who are usually most censorious and addicted to the Interest of their Party and Faction in the World and make a bustle about Opinions rather than solid Godliness but the grown Christian is most under the Power of Love and an heavenly Mind and so loveth God and his Neighbour is most sensible of his own Frailty hath a greater Zeal for the welfare of his Church and Interest in the World and seeth further than others do Vse is to press us to this Lenity and Forbearance to one another To this end take these Considerations 1. Consider in how many Things we agree and in how few we differ There is a three-fold Unity in Mind and Heart and Scope In Mind Rom. 15. 5 6. Now the God of Patience and Consolation grant that you be like minded one towards another that ye â—â—ay with one Mind and one Mouth glorify God In Heart Acts 4. 32. And the multitude of them that believed were of one Heart and of one Soul As to the Scope Rom. 15. 5 6 7. Now as to the Way 'T is either the general way of Faith and Holiness for all that shall be saved are of one mind as to the Substantials of Faith and Worship Ier. 32. 30. I will give them one Heart and one Way that they may fear me for ever But there may be a different practice as to some lesser things Should we for these break with one another 2. Take more notice of their Graces than of their Infirmities Is there no good â—hing found in them Rev. 2. 6. But this thou hast that thou hatest the Deeds of the Nicolaitans See also vers 2. and 5. he beginneth and endeth with their Commendation though in the middle of the Epistle he reproveth them for their Decay He taketh more notice of what is right than what is wrong We reflect upon the Evil of every Party but do not consider the Good 3. Remember how open the Enforcements to Love and Unity are and how much the Grounds of Separation lie in the dark and are in a doubtful Case but Union is the safest part 4. Think of God's Love and Forbearance towards us before we received the Light of his Truth and were brought to the Obedience of his Will as God dealt with the Israelites so with every one of us Acts 13. 18. He suffered their Manners in the Wilderness If we had been dealt with rigorously we had been cut off from the number of God's People had such Stumbling-blocks and Prejudices laid in our way that we should never have been converted to God 5. This Forbearance cannot in Reason be expected from others to our selves if we be not ready to repay it to others There is no Man which hath not Infirmities of his own which call for Forbearance Iam 3. 2. In the general Every Man is obliged to do as he would be done unto Mat. 7. 12. So in particular He is reproved when he had his own Debt forgiven him yet took his Fellow-Servant by the Throat and shewed him no Mercy Mat. 18. 28. We have all our Failings and Mistakes usually God punisheth Censures with Censures Mat. 7. 1. Injuries with Injuries Paul that stoned Stephen was himself stoned at Lystra So he punisheth Separations with Separations they are endless as Circles in the Water beget one another 6. Consider how dangerous it is to reject any whom Christ will own for his Will Christ admit him to Heaven and will you think him unfit for your Communion here upon Earth Despise not the weak Brother for God hath received him Rom. 14. 3. The Gentile Believer must not despise the sâ—rupulous Jewish Believer and cast out of his Communion the Gentile Christian if God hath admitted him into his Family shall we exclude him So Matth. 18. 6. Whosoever shall offend one of these little Ones which believe in me it were better that a Milstone were hanged about his Neck and that he were cast into the Sea Now what greater Offence than to cast them off from the Privileges of the Christian Church either by publick or private Censures which are causless or unwarrantable at least no way grounded on necessary Things 7. As we must not on our part give Offence or occasion the Divisions so we must not take Offence when 't is given by others for Charity as it provoketh not so it is not easily provoked 2 Cor. 13. 5. So likewise if a Rent be made by others we must do what we can to heal it if an angry Brother call us Bastard yet let us own him as a Brother and a Child of the Family for Blessed are the Peace-makers Matth. 5. 9. The World censureth us for Complyers and Dawbers but God counteth us his genuine and true Children 8. Our endeavours after Unity among the Professors of Christians ought to be earnest and constant Ephes. 4. 3. Endeavouring to keep the Vnity of the Spirit in the Bond of Peace I add this partly because many make fair Pretences of Peace and Union which their Practice contradicteth all cry out of the Divisions but every one keepeth them up And partly because when 't is endeavoured we shall find Difficulties and Disappointments but we must not rest in some careless Endeavours nor grow weary tho we meet not with present success And partly because the Instruments of so great a Good are usually sacrificed to thâ— Wrath of both Parties We must be content to digest Affronts Reproaches Censures and Injuries and love them that hate us 2 Cor. 12. 15. Though the more abundantly I love you the less I am beloved of you Not to be offended in Christ the ready way to Blessedness MAT. 11. 6. And blessed is he whosoever shall not be offended in me THese words are the conclusion of Christ's Answer to Iohn's Disciples who were sent from him in Prison to inquire if Christ were the True Messiah or they must look for another This Message was not sent for his own Satisfaction but theirs not his own for he had before openly owned Christ as such Iohn 1. 29. But theirs they are offended in Christ out of respect to their Master For Answer Christ referreth them to his Works whether they were not such as the Prophets foretold were to be performed by the Messiah Two things he urgeth First His Miracles Secondly His Preaching the Gospel First His Miracles The Blind receive their sight the Lame walk the Lepers are cleansed and the Deaf hear and the Dead are raised and the Poor have the Gospel preached to them This was
be done by all sorts of Persons Princes and Peasants Noble-men or Tradesmen as well as Ministers and People of a more retired Life 4. Coming into the World to set up the Kingdom of God it was sit his Form of Life should suit with the Nature of that Kingdom Iohn Baptist telleth them The Kingdom of God is at hand and Christ himself That the Kingdom of God was come and was among them Now what is the nature of this Kingdom of God The Apostle telleth you that Rom. 14. 17. The Kingdom of God standeth not in Meat and Drink but in Righteousness and Peace and Ioy in the Holy Ghost There are two expositions of that place and both equally probable the one more general the other more limited and restrained to the Context More general That Righteousness is taken for all new Obedience and Peace for peace of Conscience resulting from the rectitude of our Actions and joy in the Holy Ghost for that supernatural comfort which the Holy Ghost puts into our Hearts by reflecting upon our Privileges in Christ and the Hopes of the World to come Now Christianity consists not in eating or not eating such or such Meats or such kind of Observances but in solid Godliness or in the practice of Christian Graces and Vertues The more limited sense is That by Righteousness is meant just dealings by Peace a peaceable harmless inoffensive sort of living by Joy in the Holy Ghost a delight to do good to one another to advance and build up one another in Godliness not dividing hating excommunicating censuring one another for lesser Things and meer Rituals but pleasing our Neighbour to edification Rom. 15. 2. and 1 Cor. 10. 31 32 33. Whether ye eat or drink or whatsoever ye do do all to the glory of God give no offence neither to Iews nor Gentiles nor to the Church of God even as I please all men in all things not seeking my own profit but the profit of many that they may be saved This meek holy charitable converse to the Glory of God without offence and scandal is that which promoteth God's Kingdom And this would Christ teach us in his own form and course of Life conversing in a sanctified manner with all sorts of Persons to their profit and benefit 5. Because Christ would not gratify Humane Wisdom As he would not gratify Sense by chusing a pompous Life so he would not gratify Humane Wisdom by chusing an austere Life There are two sorts of Men in the World who are not of God the Men of the World and the Saints of this World The Men of the World are brutish Sensualists who are all for Pomp and Glory Christ would not gratify these but came meek and poor to teach us Humility Self-denial and Contentation Mat. 11. 29. Learn of me for I am meek and lowly in heart He did not bustle in the World for Respect and Honour His Complaints of his Enemies and his Answers to them were full of Meekness and stood not to abase himself for the Father's Glory and Mens Good so he did not gratify the Men of the World The Saints of this World are such as are strict in outward Observances in eating or not eating in marrying or not marrying in forbearing such Company in such a number and tale of Devotions in abstaining from such lawful things These things the Apostle saith have a shew of Wisdom Col. 2. 23. The World is mightily taken with bodily Exercise and outward Strictness As the Men of the World love to pamper the Body so the Saints of this World needlesly afflict and dishonour the Body This hath a shew and nothing but a shew but Christ would not gratify these neither he used a free but an holy Life and so was censured and traduced as a Wine-bibber and a Glutton to teach his Followers to be contented to be judged according to Men in the Flesh and live to God in the Spirit 1 Pet. 4. 6. He came to preach and to give inward Regeneration and Renovation To shew the proper way of Mortification which is not by a severity of Life but by deadning the mind to the esteem of the World That kind of Life which consists in outward Rigors hath some honour and reputation in the World and maketh a fair shew in the Flesh but he would teach us the Life which consists in Faith Holiness Sobriety Humility of Mind Charity Obedience to God Joy in the Spirit and comfort of the Promises which the World liketh not so well outward and rigorous Observances are more plausible but the Power of Godliness and a true sense of the World to come the World hateth 6. To shew us the true nature of Mortification which consists not in a bare abstinence and shameful retreat from Temptations but in a Spirit fortified against them not in a monkish discontent with the World but an holy contempt of it when we most freely use it And in bridling and governing the Appetite and Desire rather than in scrupulous refraining from the Object it self In an using of the World but not abusing of it 1 Cor. 7. 31. Not so much scrupling the Comforts of the present Life as a valuing and esteeming the Comforts of a better Life prising more the Christian Vow than any by-Laws of our own The Apostle telleth us 1 Tim. 4. 8. That bodily Exercise profiteth little but Godliness is profitable to all things Abstinence from daily Meats Wines Marriage is an act of Self-denial but a very small one for all the good it doth is to tame the Members of the Body and its external Motions and Actions without sanctifying the Heart and inward part as a lively Faith Fear and Love of God doth The profit of bodily Exercise is little in comparison of inward Piety which is necessary to a comfortable Life here and a blessed hereafter Thirdly The Observations which we may build thereon 1. We may observe the Humanity Goodness and Kindness of that Religion which we do profess both with respect to our selves and others 1. Our Selves Man consists of a Body and a Soul and hath respects for either else he were unnatural The Body indeed we are apt to overprize and therefore we need not â—â—â—pur but a Bridle for our Affections to the bodily life And therefore Religion in the Precepts of it interposeth by way of restraint rather than exhortation Titus 2. 12. That we should live soberly c. And Rom. 13. 14. Make no provision for the Flesh to fulfil the Lusts thereof Do not cherish carnal Desires The Apostle telleth you No Man ever yet hated his own Flesh Ephes. 5. 29. but nourisheth and cherisheth it Our usual fault is an excessive pampering of the Flesh Some have hated their own Souls at least by consequence and interpretation therefore we dare not let loose the Reins and give either incouragement or allowance to Men to indulge their carnal Desires yet to avoid prejudice we must grant what may be granted for Men are
apt to think that Religion is a sower thing and abridges them of all the Comforts of their lives No besides the rich Comforts it provideth for the Soul it alloweth and forbiddeth not so much sensitive pleasure as tendeth to the holiness of the Soul and furthereth us in God's Service It rebukâ—th and forbiddeth nothing but what really may be a Snare to us It considereth all things Meats Drinks Marriage Wealth Honours and Digâ—â—ties of the present World as they have respect to God and a better World and as they help and hinder us in the pleasing God and seeking Immortality 2. With respect to others The Spirit of our Religion may be known by the Example of our dearest Lord 'T is not a proud disdainful Spirit that refuseth the company of the meanest and worst so we may do them good He came to save Sinners and conversed with Sinners He came to redress the miseries of Mankind and went up and down doing good tho his familiarities were with the most godly yet he disdained not the company of others And surely his Religion where it prevaileth in the Hearts of any it causes them not only to deal justly with all but to love all all Mankind with a love of Benevolence it maketh us to long for the good of their Souls and desirous also to do good to the Bodies of those that are in need 'T is said indeed Prov. 29. 27. An unjust Man is an abomination to the just and he that is upright in the way is an abomination to the wicked But we must distinguish of the hatred of Abomination and the hatred of Enmity We hate our sinful Neighbour as we must our selves much more in opposition to the love of Complacency but not in opposition to the love of Benevolence so we must neither hate our selves nor our Neighbour no nor our Enemy The business of your lives must be to do good to all especially to the Houshold of Faith God's Natural Image is on all Men his Spiritual Image on his Saints and we must love God in all his Creatures especially in his Children This is true Religion consecrated by our Lord's Example Secondly We may observe That an External Holiness which consisteth in an outside strictness without that Faith Love Charity Hope usefulness and activity which is the very soul and life of Christianity usually puffeth up Men with a vain conceit of their own Righteousness and a censuring and a despising of others This Text sheweth us both the Spirit of Pharisaism and the Spirit of Christianity The Pharisees who abounded in outward Observances censured Christ for his free Converses and disdained those Sinners whom he invited to a better life Luke 18. 9 10 11 12. And they were ignorant of true Wisdom which is justified embraced and received by all her Children Learn then that an unruly fierce censorious Spirit which is only born up by external advantages is not the right Spirit of the Gospel True Religion maketh men humble and low in their own eyes acquainteth them with their Desert Sin and Misery and maketh them pitiful and compassionate to others and more ready to help them than to censure them and to use all ways and means to do them good Thirdly The main Observation is this That a free Life guided by an holy Wisdom is the most sanctified Life and bringeth most honour to God and is most useful to others Here I shall shew you 1. Wherein lieth this free life guided by holy Wisdom 2. How it is the most sanctified life 1. Wherein lieth this free life guided by holy Wisdom 'T is said of Enoch Gen. 5. 22. That he walked with God and begat Sons and Daughters that is dedicated himself to God's Service and lived in most strict Holiness And there you see the use of a conjugal life in its purity may stand with the strictest Rules of Holiness So for worldly Affairs when the course of our calling ingageth us in them 't is not using of the World but over-using is the fault 1 Cor. 7. 31. So for the Comforts of this life Psal. 62. 10. If Riches encrease set not your heart upon them The business is not to withdraw them away but to withdraw the Affection So for the lawful Delights there are two extreams clogging and retrenching our liberty with outward burdensome Observances or abusing our liberty to wantonness Gal. 5. 13. Ye are called to liberty only use not your liberty as an occasion to the Flesh. Corrupt Nature venteth it self both ways either by superstitious rigors or by breaking all Bonds and inlarging it self according to the licentiousness of the Flesh. Meat Drink Apparel are in their own nature indifferent neither must Superstition work upom them nor Profaneness and in the mean between both lieth Godliness 2. How it is the most sanctified life 1. Partly because it suiteth with the Example of Christ He came as to expiate our Offences so to give us an Exsample 1 Pet. 2. 21. Leaving us an Example that we should follow his steps and 1 Iohn 2. 6. walk as he walked 'T is high presumption to aim at an imitation of Christ in those acts of his which he did for satisfying the Father's Justice or proving his Dâ—ity yea 't is impossible to imitate him in those yet in Actions moral we are bound to imitate him and in Actions indifferent not to suffer our Liberty to be strâ—ightned but to govern Circumstances according to that holy Wisdom Christ retired not from the society of Men but used the greatest freedom in an holy way 2. Because there is more true Grace in being dead to the Temptation than to retreat from the Temptation A Christian is not to go out of the World neither by a voluntary Death Iohn 17. 15. nor by an unnecessary sequestration of our selves from Business and the Affairs which God calleth us to 1 Cor. 7. 20. Let every Man abide in the same Calling wherein he was called But to be crucified to the World Gal. 6. 14. that's Grace to withdraw our Hearts from the World while we converse in it and with it Many real Christians when they hear us press Mortification and deadness to the World think they must leave their Callings or abate of their necessary activity in their Callings Alas in the Shop a Man mayâ—keep himself unspotted from the World as well as in the Closet in a Court as well in a Cell We read of Saints in Nero's Houshold Phil. 4. 22. he was a great Persecutor yet some Saints could live there within his Gates There were some Professors of the Gospel So Rev. 2. 13. I know thy Works and where thou dwellest even where Satan's seat is and thou holdest fast my Name and hast not denied my Faith even in those days wherein Antipas was my faithful Martyr who was slain among you where Satan dwelleth In the sorest and thickest of temptations a Christian may maintain his Integrity In short our way to Heaven lieth through the World
our Lord Jesus Christ Acts 20. 21. Repentance respects God as our End and Faith respects Christ as Mediator as the only way of returning to God from whom we have strayed by our own folly and sin 2. In the exercise of this Repentance and Faith there must be a forsaking the Devil the World and the Flesh and a giving up our selves to God the Father Son and Holy Ghost as our Creator Redeemer and Sanctifier For the former there are three great Enemies to God and us the Devil the World and the Flesh reckoned up Ephes. 2. 2 3. In time past yâ— walked according to the course of this World after 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 the Flesh fulfilling the desires of the Flesh and of the Mind There all your Enemies appear abreast the Devil as the grand Deceiver and principle of all wickedness The World with its Pleasures Honours and Profits as the Bait by which the Devil would deceive us and steal away our Hearts from God and divert us from looking after the one thing necessary The Flesh as the corrupt inclination in us which entertaineth and closeth with these Temptations to the neglect of God and wrong of our own Souls this is importunate to be pleased and is the proper internal cause of all our mischief for every Man is enticed and drawn away by his own Lusts. Now these must be renounced before we can return to God by Jesus Christ for as Ioshua told the Israelites so must we say to all of you Iosh. 24. 23. Put away the strange Gods which are among you and incline your Heart to the Lord God of Israel 1. There must be a renouncing of our Idols before our Hearts can incline unto the true God We must be turned from Satan to God Acts 20. 18. And the World must be renounced Titus 2. 12. Denying all ungodliness and worldly Lusts. And we must not look upon our selves as Debtors to the Flesh to fulfil the Lusts thereof Rom. 8. 10. God will have no Copartners and Competitors in our Hearts And then the second part in exercising of our Faith and Repentance is giving up our selves to God the Father Son and Spirit as our Creator Redeemer and Sanctifier And therefore in Baptism which is our first entrance and initiation into the Christian Religion we are baptized in the Name of the Father Son and Holy Ghost Mat. 28. 19. which implieth a dedication and giving up our selves to them according to their personal Relations To the Father as our Creator to love him obey him and depend upon him and be happy in his love as dear Children To Christ as our Redeemer to free us from the guilt of Sin and the wrath of God To the Holy Ghost to guide and sanctify us and comfort us with the sense of our present interest in God's Love and the hopes of future Glory Secondly As to our Progress and Perseverance which is our walking in the narrow way Three things are required And that 1. As to the Enemies of God and our Souls As there is a renouncing required at first so at length there is requisite an overcoming the Devil the World and the Flesh Rev. 2. 7. To him that overcometh will I give to eat of the Tree of Life which is in the midst of the Paradise of God We overcome the Devil when we keep up our Resistance and stand out against his Batteries and Assaults 1 Pet. 5. 8 9. Be sober be vigilant because your Adversary the Devil as a roaring Lion walketh about seeking whom he may devour Whom resist stedfast in the Faith We overcome the World when the terrors and allurements of it have less force and influence upon us 1 John 5. 4 5. Whatsoever is born of God overcometh the World And this is the Victory that overcometh the World even our Faith Who is he that overcometh the World but he that believeth that Iesus is the Son of God and Gal. 6. 14. But God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the World is crucified unto me and I unto the World We overcome and subdue the Flesh when we have crucified the Flesh with the Affections and Lusts Gal. 5. 24. When we get the mastery over the passions and affections thereof and tho we be sometimes foiled yet the drift and bent of our lives is for God and our Salvation 2. As to God to whom we have devoted our selves We must love him above all and not put him off with what the Flesh can spare or the World will allow or the Devil will suffer us to go on contentedly with but we must serve him sincerely in Holiness and Righteousness all our days Luke 1. 75. The love and patient service of our Creator is our great and daily work 3. As to our End We must live in the hope of the coming of Christ and our everlasting Glory Titus 2. 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ. And Iude vers 21. Keep your selves in the love of God looking for the Mercy of our Lord Iesus Christ unto eternal Life Well then as we did at first thankfully accept of our recovery by Christ and did at first renounce the Devil the World and the Flesh and consented to follow his direction and use his means in order to our final Happiness so we must still persevere in this mind and resolution till our Glory come in hand This is God's Wisdom Secondly Let us now see how this Counsel of God is entertained by the carnal World 't is there despised slighted and contradicted The World is a distracted World some neglect God's Counsel and never lay it to heart Heb. 2. 3. How shall we escape if we neglect so great Salvation and Mat. 22. 5. But they made light of it and went their ways one to his Farm another to his Merchandize Some laugh at these things and make an holy and heavenly life the matter of their scorn and derision Luke 16. 14. The Pharisees also who were covetous heard all these things and they derided him And Acts 17. 32. Some mocked and others said We will hear thee again of this matter Howbeit certain Men clave unto him and believed There are others who fasten odious reproaches on the godly And tho the Christian Religion be so holy and innocent in its design so agreeable to the nature of God and Man so well contrived to remedy our Miseries and to secure our true and proper Happiness yet the strictness of it is distasted by the World By the prophane who have nothing to excuse their wickedness 't is counted hypocrisy As deceivers yet true 2 Cor. 6. 8. because they cannot condemn the Life they judg the Heart By them who affect the Vanities of the World and
but as a Flea-biting to Hell-Torments and the Pudder and Business of the World but as a little childish Sport in comparison of working out our Salvation with fear and trembling This Spirit helpeth us to overcome the World and grow dead to the World that we may be alive to God to look for no great things here but in the World to come This Spirit is that which we should all labour after 4. From the Covenant of Christ. 'T is one thing implied in the Gospel-Covenant when our Lord Jesus sets down the Terms Mat. 16. 24. he saith If any Man will come after me let him deny himself and take up his Cross and follow me That is we must so believe in Christ and be persuaded of the Truth of his heavenly Doctrine that we are willing to deny our Wit and Will natural Interests and Affections and to lose all rather than lose our Souls or miss of the Happiness he offereth us Nay taking up the Cross is so considerable a part of our Resignation to Christ and Trust in him that in Luke 't is said chap. 9. 23. Let him take up his Cross daily How daily There are fair Days as well as foul and the face of Heaven doth not always look sad and lowring What is the meaning then of that Let him take up his Cross daily I answer First it must be meant of daily Expectation The first day that we begin to think of being serious Christians we must reckon of the Cross we know not how soon it may come If God seeth fit to spare you yet you must be prepared for it Stand ready as Porters in the Streets to take up the Burden which you must carry Daily inure your thoughts to the Cross that the grievousness and bitterness of it may be somewhat allay'd St. Paul saith Acts 21. 13. I am ready not to be bound only but also to die at Jerusalem for the Name of the Lord Iesus And Ephes. 6. 15. one great Piece of the spiritual Armor is the Preparation of the Gospel of Peace And 1 Pet. 3. 15. Be ready always to give an Answer to every Man that asketh a Reason of the Hope that is in you with meekness and fear Be ready in point of Courage Now this is necessary because we are so apt to promise great things to our selves and indulge the Security of the Flesh by putting off the Thoughts of the Cross. But Evils familiarized are the less burdensom and by renewing our Resolution daily we are the more fortified Secondly to shew the Continuance of our Conflicts as if every day there were some new Exercise for our Faith and Patience We are not to prescribe to God how long he shall afflict us nor with how much Affliction he shall exercise us No tho it were all the days of our Lives we must be content 'T is but a Moment to Eternity We must take up our Cross till God remove it Some promise fair to be contented with a naked Christ tho they run all Hazards because they hope God will not take them at their Words but as soon as the Cross cometh wriggle shift and distinguish themselves out of their Duty or else if it be long and frequently return quite tire and are faint So that Take it up daily is as much as Let Patience have its perfect Work Iames 1. 4. If day after day we must be troubled we must be content to be troubled If God send it daily we must take it up daily Well then in the New Covenant we undertook this the New Covenant doth comprize this as a clear branch and part of it Christ telleth us the worst at first the Devil sheweth us the Bait but hideth the Hook The World useth to invite its Followers with promises of Honour and Riches but Christ telleth us of the Cross and that partly to discourage Hâ—pocrites who cheapen and taste but will not buy and also to prepare sound Believers for the Nature and Temper of his Kingdom which lieth in another World But here by the way we are to undâ—rgo several Trials and therefore we should be armâ—d with a mind to â—ndure them whether they come or no God never intended 〈◊〉 should be 〈…〉 〈…〉 Many think they 〈…〉 be good Christians yâ—t live a Life of 〈◊〉 and â—ase and pleasure free from all trouble and molestation This is all one as if a Souldier going to the Wars should promise himself a continual Peace or Truce with the Enemy Or as if a Mariner undertaking a long Voyage should only think of fair Weather and a calm Sea without Waves and Storms so irrational is it for a Christian to look for nothing but Rest and Peace here upon Earth No a Christiaâ— had need think of this to a double end that he may be a mortified and a resolute Man If he be not mortified and dead to the World he can never undergo the variety of Conditions which his Religion will expose him unto and say with the Apostle Phil. 4. 12 13. I can do all things through Christ which strengthneth me Notwithstanding ye have well done that ye did communicate with my affliction And there is usually in us a propensity and inclination either to Honours Riches or Pleasures And the Devil will work upon that weakness Heb. 12. 13. That which is lame is soon turned out of the way If we have any weak part in our Souls there the Assault will be most strong and â—ierce A Garrison that looketh to be besieged will take care to fortify the weak places where there is any suspicion of an Attaque So should a Christian mortify every corrupt inclination lest it betray him be it love of Honour Pleasure or Profit He had need be also a well-resolved Man well shod with the preparation of the Gospel of Peace or else in hard way he will soon founder and halt If you be Christians indeed you will soon see the necessity of it Pure Nature it self is against bearing the Cross Christ shewed the innocent Affâ—ctions of humane Nature in his own Person it recoiled a little at the thought of the dreadful Cup Heb. 5. 7. Who in the days of hâ—s Flesh when he had offered up Prayers and Supplication with strong crying and tears unto him that was able to save him from death and was heard in that he feared And to us 't is much more grievous to suffer Heb. 12. 11. Now no chastning for the preseâ—â— sâ—emeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable Fruit of Righteousness unto them which are exâ—rcised thereby But corrupt Nature will certainly draw back unless we be armed with great resolution for after we have launched out into the deep with Christ we shall be ready to run 〈◊〉 again upon every Storm unless we be resolved therefore you need to think of the Cross to breed this resolution If Christians be not mortified they trip up their own Heels if they be not resolved and prepared for
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
look back to shift for our selves If you are willing to be his People he will be your God and your Saviour and then you may conclude that God even our God shall bless us Psalm 67. 6. He will not be wanting to those that unreservedly yield up themselves to his Obedience 3. Consider that they are deluded Hypocrites that will meddle no farther with Religion than they can reconcile it with their worldly Happiness What-ever glorious Notions they have of God or pretences of admiring free Grace 't is Self-denial that Christ calleth for and taking up our Cross is the first Lesson in his School And true Conversion is a turning from the Creature to God and beginneth in Mortification and Baptism implieth a renunciation of the Devil the World and the Flesh. Therefore those that will save their wordly State and launch out no farther in the Cause of Religion than they may easily get ashore again when a storm cometh and love and serve God no farther than will stand with the contentment of the Flesh and divide their Hearts between God and the World give God but half and the worst half surely these were never sincere with God 'T is an impossible Design they drive on to serve two Masters Mat. 6. 24. You must let go Christ and Glory if you be so earnest after the World and so indulgent to the Flesh. 4. Consider how much 't is your business to observe what maketh you fit or unfit for the Kingdom of God The aptitude or inaptitude of means is to be judged with respect to the end as they help or hinder the attainment of your great End For Finis est mensura mediorum Mat. 6. 22. The Light of the Body is the Eye If therefore thine Eye be single thy whole Body shall be full of Light Now our great end is to enjoy God for ever And what fitteth you for this looking back or keeping the Heart in Heaven Experience will shew The observant and watchful Christian will soon find where his great hindrance lieth How much he findeth his Heart down by minding the World and how he needeth to wind it up again by Faith and Love Psal. 25. 1. Vnto thee O Lord do I lift up my Soul The World is the great Impediment that keepeth him from God and indisposeth him for his Service dampeth his Love and quencheth his Zeal and abateth his Diligence he will soon find how much more he might do for God if he could draw off his Heart more from those inferior Objects This is the weight that presseth us down and maketh us so cold and cursory in God's Service 5. Consider in the Text here is the Kingdom of God which is double The Kingdom of Grace and the Kingdom of Glory The one is called The Kingdom and Patience of Iesus Christ Rev. 1. 9. The other is called His Kingdom and Glory 1 Thess. 2. 12. By the first we are prepared for the second and the second is the great Incouragement Now they that look back are unfit for either the Duties of Christians or the Reward of Christians he slincheth from his Duty here and shall be shut out of Heaven at last 2 Thess. 1. 5. That ye may be counted worthy of the Kingdom of God for which ye also suffer They are only counted worthy who constantly and patiently look for it and venture something on it 6. Consider the great loss you will incur by looking back after you have put your hand to the Plough You will lose all that you have wrought and all that you have suffered 1. What you have wrought 2 Ep. Iohn 8. Look to your selves that ye lose not the things which ye have wrought but that ye receive a full Reward You forfeit the Reward of your good Beginnings A partial Reward they may have in this Life while they continue their well-doing for no Man is a loser by God but not a Compleat and full Reward till the Life to come Some overflowings of God's Temporal Bounty they may have but not the Crown of Life and Glory So Ezek. 18. 24. All his Righteousness that he hath done shall not be mentioned All is obliterated and forgotten and made void as to any Interest in the great Reward This was represented in the Type of the Nazarite Numb 6. 12. The days that were before shall be lost because his separation was defiled He was to begin all anew 2. All that you have suffered as a Man may make some petty losses for Jesus Christ. Gal. 3. 4. Have ye suffered so many things in vain if it be yet in vain This maketh all the cost and expence that you have been at to be to no purpose FINIS THE Nature and Excellency OF Saving Faith IN TWO SERMONS FROM Heb. 10. 39. 1 Pet. 1. 4. To which is added A Wedding Sermon On Gen. 2. 22. THE EXCELLENCY OF Saving Faith HEB. 10. 39. But we are not of them who draw back unto Perdition but of them that believe to the saving of the Soul IN the Verse immediatly preceding there is a dreadful Doom pronounced on Apostates that God will take no pleasure in them Now lest they should be much afrighted with the terror of it and suppose that he had too hard an Opinion of them he sheweth That tho he did warn them he did not suspect them presuming other things of them according to their Profession But we are not of them that draw back unto Perdition but of them that believe to the saving of the Soul In the words two things are observable 1. The denial of the suspicion of their Apostacy 2. An Assertion of the Truth and Constancy of their Faith That Clause I shall insist upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where first take notice of their Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly Their Perseverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth their purchasing acquiring obtaining finding the Soul meaning thereby that though they lost other things they did not lose their Souls Doct. That a true and sound Faith will cause us to save the Soul though with the loss of other things 1 Pet. 1. 5. Ye are kept by the Power of God through Faith unto Salvation 'T is the Power of God indeed that keepeth He that reserveth Heaven for us reserveth and keepeth us for Heaven But by what Instrument or Means By Faith to depend upon an Invisible God for an Happiness that lieth in an invisible World when in the mean time he permitteth us to be harrased with Difficulties and Troubles requireth Faith And by Faith alone can the Heart be upheld till we obtain this Salvation So vers 9. Receiving the End of your Faith the Salvation of your Souls 'T is Faith maketh us row against the stream of Flesh and Blood and deny its Cravings that we may obtain eternal Salvation at length The Flesh is for sparing and favouring the Body but Faith is for saving the Soul That 's the End and Aim of Faith To make this
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
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