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
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
Sacrilege The latter Prophets tax them much for that Crime The Jewish Form still is hatred of Idolatry in-so-much that they think that all the Plagues that come upon them is for the Idolatry of their Fathers especially in the siâ— of the Golden Calf in the Wilderness and translate the Scene of their Repentance far enough from themselves that they may not see their present Sins both in breaking the moral Law and despising Christ. And every Party is observâ—d to have their Form one special Commandment which they stuck unto which they are zealous for whilst they neglect the rest The reproaches of our Enemies saith the Pharisee are only for the fourth Commandment but neglect the rest zealous for the Sabbath but unconscionable all the week after Oh let 〈◊〉 be no occasion for this Others sâ—em to make little reckoning of other Commandments and insist only upon the fifth obedience to Superiors The Charge is sometimes carried between the third and sixth Commandment they will not swear but will lie and slâ—nder their Neighbours I mention these things to shew what need we have to be uniform in our Obedience unto God I will mention but one Motive They that do not obey all will not long obey any but where their Interest or Inclinationsâ— require it will break all As Herod did many things but one Command stuck with him his Herodias and that bringeth him to murder God's Prophet Mark 6. 20. One Sin keepeth possession for Satan and that one Lust and Corruption may undoe all A Bird tied by the Leg may make some shew of escape so do many think themselves at liberty but the Fowler hath them fast enough 2. Let us not rest in outward Duties of Worship and place our Zeal there for that is an ill Spirit that doth so 'T is the Badg of Pharisaism they keep a fair correspondence with God in the outward Duties of his Worship but in other things deny their subjection to him the main reason is because Externals of Worship are more easy than the denial of Lusts. The sensual Nature of Man is such that 't is loth to be crossed which produceth prophaneness Wherefore do Men ingulph themselves in all manner of sensuality but because they are loth to deny their Natural Appetites and Desires and to row against the stream of Flesh and Blood and so to walk in the way of his own Hâ—art and the sight of his Eyes Eccles. 4. 8. If Nature must be crossed it shall be crossed only for a little and in some slight manner they will give God some outward thing which lieth remote from the subjection of the Heart to him therefore be zealous for Externals and this produceth Hypocrisy gross Hypocrisy and Dissembling whereby we deceive othâ—rs and get a good Name among others by a zeal and fervency for God's outward Iâ—stitutions And this close Hypocrisy or Partiality of Obedience is that whereby we deceive our selves exceeding in External Actions and Duties while we neglect those Substantials wherein the Heart and Life of Religion most lieth such are the Love of God Contempt of the World Mortification of the Flesh the Heavenly Mind and Holy Constitution of the Soul â—irmly set to please God in all things Once more That this Deceit may be more strong Men are apt to exceed in outward Observances or By-laws of their own and this produceth Superstition either Negative in condemning some outward things which God never condemned as those Ordinances of Men which the Apostle speaketh of Col. 2. 19. Touch not taste not handle not Or positive in doing many things as Duties and crying them up as special Acts and Helps of Religion which God never instituted to that end and purpose Mark 7. 7 8. Teaching for Doctrines the Commandments of Men. The Spirit and Genius of Superstition lieth in this neglecting many things which God commandeth but multiplâ—ing Bonds and Chains of their own making Sacrifices enow God shall have any thing for the Sin of their Souls Micah 6. 6 7. Thus these three great Evils Prophaneness Hypocrisy and Superstition do all grow upon the same Stem and Root First Men must have an easy Religion where the Flesh is not crossed but no mortifying of Lusts no exercising our selves to Godliness They can deny themselves in parting with a Sacrifice but the weighty things of Piety Justice and Mercy are neglected God shall have Prayers enow Hearing enough if the Humor and Temper of the Body will suit with it They can fast and gash themselves like Baal's Priests whip their Bodies but spare their Sins but the Heart is not subdued to God They can part with any thing better than their Lusts and disturb the present Ease of the Body by attending on long and tedious Duties rather than any solid and serious Piety II. The next Lesson which we learn is The Guise of Hypocrites for our Lord intimateth that these Pharisees had great need to learn the Importance of that Truth as being extreamly faulty I will have Mercy and not Sacrifice 1. The first thing notable in Hypocrites is a partial Zeal they have not an Uniform Conscience are very exact in some things but exceeding defective and faulty in others The good Conscience is intire and universal Heb. 13. 18. We trust that we have a good Conscience in all things willing to live honestly The sincere Purpose and Intention of his Heart was to direct his Life according to the Will of God in all things Tho' every one hath his failings yet the Will and constant Endeavour of a sincere Heart is to govern himself universally according to the Will of God in all points of Duty whether they concern God or Man as 't is said of Zechary and Elizabeth Luke 1. 6. That they walked in all the Ordinances and Commandments of the Lord blameless The renewed Conscience doth approve all and the renewed Will which is the Imperial Power in the Soul the first Mover and Principle of all Moral Actions is bent and inclined to obey all and the New Life is spent in striving to comply with all But 't is not so with Hypocrites they pick and chuse out the easiest part in Religion and lay out all their Zeal there but let other things go In some Duties that are of easy digestion and nourish their Disease rather than cure their Soul none so zealous as they none so partial as they Now a partial Zeal for small things with a plain neglect of the rest is direct Pharisaism all for Sacrifice nothing for Mercy Therefore every one of us should take heed of halving and dividing with God If we make Conscience of Piety let us also make Conscience of Justice if of Justice let us also make Conscience of Mercy 'T is harder to renounce one Sin wherein we delight than a greater which we do not equally affect A Man is wedded to some special Lusts and is loth to hear of a divorce from them We have our tender and sore places in
the praise of all that Wisdom Glory and Power which is seen in the things that are made Now you should make one among the Worshippers of God 2. Let me reason with you as Christians Are you a Christian and have such Advantages to know more of God and will you be dumb and tongue-tied in his Praise Have you the discovery of the Wonders of his Love in your Redemption by Christ and do you see no cause to own and acknowledg him Have you no Necessities to bring to the Throne of Grace In Christianity you know his particular Providence and Redemption by Christ and should you eat and drink and trade and sleep and never think of God Have you no Pardon to sue out no Grace that you stand in need of that you should live like a brute Beat go on in the circle of Trade Business Comforts and never think of God! You profess you know him but in your Works you deny him and sin doubly both against the Light of Reason and Christianity All that are not avowed Athâ—ists must have some Worship 2. It cutteth off their Conâ—idence that worship him by halves They are of many sorts 1. Some worship him in publick but never in private and secret though Christ hath given us direction to enter into our Closets Mat. 6. 6. And surely every Christian should make Conscience of secret Duties There are many Disputes about praying in Families though those that take their daily Bread should seek God together but there can be no dispute about praying in Secret for the Precept that requireth Prayer first falleth upon single Persons before it falleth upon Families and Churches 1 Thess. 5. 17. Pray without â—easing This cannot concern Families and Churches they are done at stated times when they can conveniently meet but every Man in secret is to be often with God Christ was often alone Mark 1. 35. He went â—ut into a solitary place and there prayed Surely Christ had not such need to pray as we have nor such need of retirement his Love to God being always â—ervent and so in no danger of distraction God poured out the Spirit that we might go apart and mourn over Soul-Distempers Zech. 12. 10 11 12 13 14. Now God's precious Gifts are not given in vain So Acts 10. 2. Cornelius prayed to God alway Therefore certainly secret Prayer is a necessary Duty of God's Worship to be observed by all that acknowledg God to be God and the World to be ruled by his Providence or themselves to have any need of his Grace and Pardon or hope for any thing from him in the World to come Therefore if you have any sense of Religion or think you have any need of particular commerce with God you should make Conscience of secret Prayer 2. Others that make Conscience of External Worship Prayer Hearing Reading Singing of Psalms but not of Internal Worship Faith Love and Hope The External Forms were appointed for the acting or increasing of Internal Grace and so they superficially are conversant about the Means and never mind the End External Worship is sensible and easily done but Internal Worship is difficult External Worship may procure us esteem with Men but Internal Acceptance with God External Worship satisfieth blind Conscience but doth not better the Heart External Worship may puff us up with a vain Confidence but Internal Worship maketh us lament Spiritual Defects We have not that purity of Heart that deep sense of the World to come that absolute dependance upon God which may quiet our Souls in all Exigencies Surely they are better Christians that have the Effect of the Ordinances than they that have only the Formality of them The External Duty may procure us toil and wearisomness to the Flesh but the Internal Worship bringeth us Comfort and Peace The more Faith in Christ and Love to God and lively Hope of Eternal Life the more is the Soul comforted Therefore if you will always lick the Glass and never taste the Hony go on in a Tract of Duties but you will have no comfort in them In short They that go on in External Duties may be said in some sense to serve God but they do not seek after him In pretence they make God the Object of their Worship for they do not worship an Idol but they do not make him the End of their Worship A Man maketh God the End of his Worship when he will not go away from God without God when he looketh to this that his delight in God be quickned his dependance upon God strengthned his hatred of Sin encreased and by every Address to God is made more like God 3. It reproveth and disproveth those that put on a garb of Devotion when ministring before the Lord but are slight and vain in their ordinary Conversation A Man should be in some measure such out of Duty as he giveth out himself to be in Duty For his whole Life should be as it were a continued Act of Worship Prov. 23. 17. Let not thy Heart envy Sinners but be thou in the Fear of the Lord all the day long We should still live in a dependance upon God and in subjection to him Psal. 16. 8. I have set the Lord always before me He is at my right hand I shall not be moved In Point of Reverence and in point of Dependance because we are in danger to miscarry both by the Delights of Sense and the Terrors of Sense If a reverence of and a dependance on the great God do still possess our Hearts we shall carry our selves more soberly as to the Comforts of the World and not be easily discouraged and daunted with the Fears of the World This is our Preservative and maketh us true and faithful to our great End 3. Those that do not serve God in the Spirit You should worship God so as it may look like Worship and Service performed to God and due to God 'T is Spiritual Worship God requireth and is ever pleased with all He seeketh such to worship him as worship him in Spirit and in Truth Iohn 4. 23. And this is most agreeable to his Nature Iohn 4. 24. God is a Spirit and they that worship him must worship him in Spirit and in Truth When Hearts wander when Affections do not answer Expressions Is this like Service and Worship done to an All-seeing and All-knowing Spirit Is there any stamp of God upon the Duty of his Majesty Goodness and great Power Vse 2. For the Comfort of good Christians Here is their Carriage towards God briefly set down They worship God in the Spirit A Christian is described by his proper Act Worship and by the prâ—per Object thereof God and by the proper part and seat thereof In the Spirit Do you worship him with Reverence and with Delight and Affection with a Trust Hope and Confidence 1. With Reverence Considering God's Majesty and our own Vileness The Majesty of God Mal. 1. 13. For I am a great
be fed and increased in us as the Word Sacraments and Prayer The Word Psal. 119. 102. I have not departed from thy Iudgments for thou hast taught me Then Prayer suing out of our Right John 11. 24. Ask and ye shall receive that your Ioy may be full So for the Sacraments Baptism Acts 8. 39. When they were come up out of the Water the Spirit caught away Philip so that the Eunuch saw him no more and he went on his way rejoicing The Lord's Supper it is our Spiritual Refection 4. Sincerity of Obedience 1 Cor. 5. 8. Therefore let us keep the Feast not with old Leaven neither with the Leaven of Malice and Wickedness but with the unleavened Bread of Sincerity and Truth Practical Delight is the chiefest above that of Contemplation a more intimate sense We come now to the last part of a Christian's Character And have no Confidence in the Flesh. To understand it consider there are two things called Flesh in Scripture 1. External Privileges belonging to the worldly Life such as Wealth Greatness and worldly Honour Now to glory in these is to glory in the Flesh and to trust in these is to trust in the Flesh which should be far from Christians Jer. 9. 23 24. Let not the wise Man glory in his Wisdom nor the mighty Man glory in his Might Let not the rich Man glory in his Riches But let him that glorieth glory in this that he knoweth me that I am the Lord c. Where the Prophet laboureth to beat them off from their vain Confidences that they might not rely upon their Power Policy and Wealth but a saving Knowledg of and Interest in God whose Goodness and Faithfulness could only secure them against all Evils and procure them all manner of Blessings 2. The outward Duties and Performances of Religion especially the Ceremonies of Moses Those consisting in External Observances are called Flesh And to have confidence in the Flesh is to place our Confidence in External Privileges and Duties For the Apostle explaineth himself Vers. 4. Though I might also have Confidence in the Flesh if any other Man thinketh he may have confidence in the Flesh I more He was not any whit inferior to any of the Judaizing Brethren in outward Privileges and Duties yea had greater cause of glorying in the Flesh than any of the Pretenders among them And then instances in his Jewish Privileges Circumcision his Family his Sect a Pharisee his Partial Obedience or External Righteousness as to the Law blameless To rest on these things then for our Acceptance with God is to have Confidence in the Flesh. And elsewhere he saith Gal. 3. 3. Having begun in the Spirit are ye now made perfect in the Flesh. When they reverted to the Ceremonies of the Law This is called Flesh because they consist in outward things Corrupt Nature is pleased with such things and doth plead and stand for them Doct. That a good Christian doth not place his Hope and Confidence of acceptance with God in External Privileges and Performances In the first Character a Christian is described by his Worship in the second by his Joy in the third by his Confidence In handling this Point I shall shew you 1 st What are these Externals which are apt to tempt Men to a vain Confidence 2 dly That naturally Men are for a meer external way of serving God and place their whole Confidence therein 3 dly Why a good Christian should have no Confidence in this External Conformity to God's Law 1 st What are these Externals in Religion which are apt to tempt Men to a vain Confidence They may be referred to two heads They are either commanded by God or invented by Man God 's Externals or Man's Externals 1. God's Externals Such as he hath instituted and appointed either in the Law of Moses or in the Law of Christ. In the Law of Moses such as Circumcision with all the appendant Rites these are called Heb. 9. 10. Carnal Ordinances imposed on them till the time of Reformation These were to be observed while the Institution of them was in force and stood unrepealed which was done at the coming of Christ Iohn 4. 23 24. 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 in Truth These made great trouble in the Infancy of the Church for the Jews and Judaizing Christians were loth to depart from the Rituals under which they were bred and brought up Though Christ fully evidenced his Commission from Heaven to repeal those Laws and his Apostles strongly pleaded the Ancient Prophecies which foretold it But these are no more of concernment to us except to direct us how to behave our selves in like cases 2. There are Externals in the Law of Christ such as the Sacraments Baptism and the Lord's Supper Hearing of the Word External Prayer and the like Now the Rule is that they must be used but the outward Act not rested in as a sufficient ground of our Acceptance with God used they must be in Faith and Obedience because God hath justified them under great Penalties As Circumcision while the Command was in force Gen. 17. 14. The Man-child whose Flesh is not circumcised shall be cut off from his People He hath broken my Covenant So Baptism Mark 16. 16. He that believeth and is baptized shall be saved but he that believeth not shall be damned Not want but neglect or contempt Therefore all these Duties must be used as Means of Salvation and as Expressions of the inward Truth of our Faith in God and Obedience to him we must not cast off Ordinances but yet they must not be rested in as sufficient Grounds of our Acceptance with God While Circumcision was in force they relied on it as it distinguished them from other Nations as the genuine Seed of Abraham and so reckoned to be within the Covenant But the Servants of God did always disprove this vain Confidence Rom. 2. 28 29. He is not a Iew which is one outwardly neither is that Circumcision which is outward in the Flesh but he is a Iew which is one inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter whose praise is not of Men but of God They rejoiced in a shadow when they wanted the thing signified if there were no mortification of Sin or putting off the Body of the Sins of the Flesh. But not only the Apostle but the Prophet long before disproveth their vain Confidence Jer. 9. 25 26. Behold the days come when I will punish them which are circumcised with the uncircumcised Egypt and Edom with the Children of Ammon and Moab are uncircumcised in Flesh and all the House of Israel is uncircumcised in Heart God would proceed against wicked Persons and People circumcised as well as uncircumcised
was of that wicked One and slew his Brother And wherefore slew he him Because his own Works were Evil and his Brother 's Righteous Partly Because there is in them a Spirit of Envy and Emulation Both are Rivals for the Favour of God The Spiritual Worshippers take the right way and the Formalists the wrong way to obtain it The first are received the latter rejected And they being at such great pains and costs in their wrong way cannot endure that any should be preferred before them witness Cain and Abel Where carnal Confidence is there is bitterness of Spirit against sincerity 3. Because they have so much to do with God They that look to Men may rest in an outward appearance but one whose Business lieth mainly with God must look to the frame of his Heart that it be right set towards Holiness Now this is the course of a thorow Christian 'T is God's Wrath that he feareth God's Favour that is his Life and Happiness God's Presence into which he often cometh God's Mercy from whom he expecteth his Reward and with God he hopeth to live for ever Now bare Externals arâ— of no account or worth with God John 4. 24. God is a Spirit and they that worship him must worship him in Spirit and in Truth 1 Sam. 16. 7. But the Lord said unto Samuel Look not on his Countenâ—nce or on the heighth of his Stature because I have refused him for the Lord seeth not as Man seeth for Man looketh on the outward Appearance but the Lord looketh on the Heart Prov. 16. 2. All the ways of a Man are clean in his own Eyes but the Lord weigheth the Spirit Men judg after the outward Appearance but God weigheth the Spirits 4. Because of the Nature of Gospel-Worship which is simple spiritual and substantial therefore called Spirit often in opposition to the Ceremonies of the Law and the ministration of the Spirit unto Life 2 Cor. 3. 8. The Law is called Letter and the Gospel Spirit Now for a Christian to turn the Ordinances of Christ into Flesh which were appointed to be the Ministration of the Spirit this is to alter the nature of Things and turn the Gospel by which is all our Claim and Hope into a dead Letter 5. This Confidence should not be cherished by a Christian because it can bring no solid Peace to the Conscience for the present External Justificiaries are uncertain the Man that kept all these things from his youth saith What lack I yet Mat. 19. 20. He asketh as a Man unsatisfied for our Bondage doth not wear off with External Duties but is increased rather till we are justified in the Name of Christ and sanctified by his Spirit But suppose it satisfieth blind Conscience for the present yet afterwards Men whose Hearts are not sound in God's Statutes fall into sad Complaints and are involved in a Maze and Labyrinth of Doubts and Troubles whence they know not how to extricate themselves They have so much sense of Religion as to understand their Duty and yet are so little brought under the Power of it as not to be able to make out their claim But if this be not the case of all when the hour of death cometh we shall find all is but froth 1 Cor. 5. 56. If we have not minded the Redeemer's Grace his whole Grace the Imputation of his Righteousness and the Regeneration of his Spirit and lived in obedience to his sanctifying Motions Then we shall be filled with horror and amazement The 1. Use is Caution Take heed of having Confidence in the Flesh of placing Religion and valuing your Interest in God by External Observances but look to this That your Hearts be upright with God in the New Covenant To this end 1. Take heed of a false Happiness The Wisdom of the Flesh which is natural to us doth incline us to it Iames 3. 15. doth only prompt us to Pleasure Profit and Honour We set our Hearts on vain Delights and are wholly carried to them value our Happiness by them Whilst we indulge this sensual Inclination the Soul careth not for God other things are set up instead of God The Belly is God Phil. 3. 10. Whose God is their Belly Mammon is their God Mat. 6. 24. And Honour and worldly Greatness is another Idol which Men set up while they value the praise of Men more than the praise of God Iohn 12. 42. Carnal Self-love maketh Idols and sets up other Gods instead of the True God Now therefore make it your first Work to return to God as your Rightful Lord and Chief Happiness as your Soveraign Lord. If you make it your business and purpose to worship God in the Spirit you will rejoice in Christ and have no Confidence in the Flesh. Spiritual Worship convinceth us of Defects and you will see a need of Christ's renewing and reconciling Grace Our Treasure and Happiness is our God Now therefore do you value your Happiness by the Favour of God and not by woâ—ldly Things 2. In the next place Take heed of a Superâ—icial Righteousness For this is plain Confidence in the Flesh. This maketh you sensless and ignorant of your Danger and careless of the means of your recovery and so your Conviction and Conversion is more difficult And therefore Christ saith That Publicans and Harloâ—s enter into the Kingdom of God before Pharisees and Self-Justiciaries Mat. 21. 31. No Condition is more dangerous than to be poor and proud corrupt and yet conceited and confident The most vicious are sooner wrought upon than those that please themselves in External Observances without real internal Holiness or change of Heart This is Two-fold 1. Outward Ordinances 2. Partial Morality 1. Outward Ordinances To rest in your attendance upon and use of these Consider how displeased God was with those that submitted to Sacraments without Reformation 1 Cor. 10. 1 2 3 4 5. With many of them God was not well-pleased but they were overthrown in the Wilderness Spiritual Meat and Spiritual Drink could not keep them from Destruction when they murmured when they fell from Christ to Idolatry when they lusted after Quails when they tempted Christ And will he be more favourable to you Oh! rest not then in the outward use of the Ordinances of Christ God may vouchsafe you this Favour and yet not be well-pleased with you Many that have eaten and drunk in his Presence yet are finally rejected for their sins Luke 13. 26. Many prize the Seal yet tear the Bond that is break the Covenant yet seem to value the Seal of the Covenant that they may have Confidence in the Flesh in the bare external Performance 2. Partial Morality Those that live fairly and plausibly but want the true Principle the Spirit of Christ the true Rule the Word of God the true End the Glory of God that are in with one Duty and out with another fail in their Duties to God or Men Are much in Worship but defective in
Jesus Christ. Some are Weak some Strong some Rich some Poor but they have all an equal Interest in God Now for us who are so many ways one to be rent in pieces How sad is that All these places and many more shew how every Christian should as far as 't is possible be an esteemer and promoter of Unity among Brethren and not only make Conscience of Purity but of Unity also which next to Purity is the great Badg of Christianity 2 dly From the consideration of our mutual Frailties who have all in part a corrupt Will guided by a blind Mind Now as the Apostle saith of the High Priest who is taken from Men Heb. 5. 2. That he is one that can have compassion of the Ignorant and them that are out of the way for that he is compassed about with Infirmities This should be verified in every one of us one Sinner ought to have compassion of another the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can reasonably bear with the ignorance of Brethren because of the common Relation Gal. 6. 1. Ye which are Spiritual restore him with meekness so him that is weak receive Rom 14. 1. The Apostles being immediately inspired were more infallible than we are Oh do but consider what we were and what we are For we our selves were sometimes foolish and disobedient Titus 3. 3. Did not we all sit in Darkness and in the shadow of Death Were we not all ignorant of the Ways of God and the Things which belong to our Peace Hath God meerly by his Grace brought us to the knowledg of his Truth and shall we contemn and disdain our weak Brother or insult over him and determine and judg rashly of him Who maketh thee to differ 1 Cor. 4. 7. 2. What we are weak Creatures not infallible now after we are light in the Lord we have our Errors in Knowledg and Practice some more some less according to the degree of our growth Psal. 19. 12. God revealeth to his Saints all necessary Truth but not every particular Truth out of wise Dispensation 3 dly From the consideration of the probability of Divine Illumination 1. This Illumination cometh from God only 'T is he that powerfully revealeth it and setleth the Heart in the belief of it Acts 16. 4. And 1 Cor. 3. 6 7. I have planted Apollos watered but God gave the increase The best Means may be disappointed till God cooperate with them let us then with patience use the Means and refer the Issue to God 2 Tim. 2. 25. In meekness instructing those that oppose themselves if peradventure God will give them Repentance unto Life If we seek to force Men to our Opinion before Men are convinced that is a tyranny which will do little good it may make Hypocrites but it will never make real Converts 2. This Illumination is given by God by degrees The Apostle prayeth for the converted Ephesians That God would give them the Spirit of Wisdom and Revelation Ephes. 1. 17. They had it before but he meaneth a greater measure Therefore weak Christians are not to be discouraged though they see not as far as others some see more some less according to the state and condition wherein God will imploy them Some need more Light than others as Ministers more than People Governors more than Inferiors but all have sufficient some at first see Men walking like Trees Mark 8. 24 25. but afterwards the Light groweth more clear and more distinct In short he doth not reveal his Mind to his Children all alike nor all at once but here a little and there a little as narrow-mouth'd Vessels can take it in 3. Those who are not for the present may be afterwards instructed in the Truth The Apostle proceedeth in the hopes of that 1. Upon the Supposition That they were already converted to the Christian Faith and were sincere in the Belief and Profession of it Those that belong to God will one time or other be enlightned in the knowledg of all necessary Truths For God that hath begun a good Work will perfect it Phil. 1. 6. If the Saints at first Conversion when they were called from Darkness to Light did not hinder Illumination then and the knowledg of those many Soul-saving Truths which God revealed to them then so as to recover them from a partial Error we may presume that God will give them a farther understanding of the Way of Salvation though now under some Error as Aquila and Priscilla expounded to Apollos the Way of God more perfectly Acts 18. 26. 2. Upon the Supposition that they were humble and tractable Psal. 25. 9. The Meek he will guide in Iudgment the Meek he will teach his Way They lie open to Information but if Men be puffed up with Self-conceits there is more hopes of a Carnal Fool than of them that is a sensual and brutish Man 3. That they will not neglect any means of Study and Prayer Study For we must dig for Knowledg as for Silver Prov. 2. 4. not only cry for it but dig for it in the Mines of Knowledg common and obvious Apprehensions lead us into Error And then Prayer Psal. 119. 18. Lord open mine Eyes that I may see wondrous Things out of thy Law God must take away the Vail Now then upon prayer to God and applying themselves to the use of Holy Means God will shew them they are deceived If you Study and not Pray 't is just with God to leave you to your Prejudices if you pray and neglect Means you must not think that God will extraordinarily inspire you for he revealeth Truth by his Blessing on ordinary Means 4. Upon suspicion that they continue in the Communion of the Church Ephes. 4. 15. Speaking the Truth in love While we keep Unity and keep Love others have greater hopes to convince they to be convinced and so both while they divide not by this mutual Condescension may the better wait for this Illumination but in their Separation their Errors are confirmed while they hear but one side nothing to undeceive them but all to root them in their Errors 5. He supposeth that they walked orderly according to their Light Now if God hath begun to enlighten them in other things he will discover more Truths to them Iohn 7. 17. Upon the whole deal tenderly with them and tolerate them till they be taught of God 6. As to the Nature of his Confidence God shall reveal There is a two-fold Confidence a Confidence of Faith grounded on a Promise and a Confidence of Charity grounded on Appearance and Probability 1 Cor. 13. 7. We hope the best though the Event doth not always follow the former is on the fore-mentioned Grounds the latter on Appearance The Appearance of them so Gal. 5. 10. I have confidence in you through the Lord that ye will be no otherwise minded for he that troubleth you shall bear his Iudgment whoever be be This Confidence was grounded on Charity that through
So in other Cases old Men they say dote young Men are too rash some they find fault with because they are so facil and easy with others because they are obscure and deep People are always unsatisfied 4. That neither the Severity of the Law nor the glad Tydings of Salvation will of themselves work upon Men unless God set in by his Spirit For both the Dispensation of Iohn and Jesus was without its effect 5. Though some obstinately refuse the Gospel yet others accept of it and live accordingly Wisdom hath her Children who justify and defend her ways as much as others impugn and oppose them Acts 17. 34. God seldom lighteth a Candle but he hath some lost Groat to seek All these Points might be profitably insisted on But I shall make use of this Text to give you this Observation That Iesus Christ when he came to set up the Gospel did not tie himself to a Wilderness-life of austerity in total abstinence from common Meat and Wine as John the Baptist did and as they thought that he that professed extraordinary Sanctity should have done In the prosecution of this Point I shall use this Method 1. I shall shew you That the Censures of the two Things disliked in Christ were not just 2. Give you the Reasons why he lived and chose this form and sort of Life 3. The profitable Observations that we may build thereon 1. That the Censures of the two things disliked in Christ were not just The two things disliked in Christ were 1. His Diet. 2. His Company 1. His Diet He came eating and drinking He did eat and drink as other Men but with great piety and with great temperance and soberity His Piety was remarkable Iohn 6. 11. And Iesus took the Loaves and when he had given Thanks he distributed them among the Disciples And vers 23. Nigh unto the place were they had eaten Bread after the Lord gave Thanks All our Refreshments should be sanctified They are great Mercies though ordinary They come down from Heaven and direct us to seek the Blessing thence from whence we have the Comforts themselves Though we have but slender provisions we should be thankful Christ gave Thanks for five Barley Loaves and two Fishes Mark here he doth not mention the Miracle but the Thanksgiving Christ had expressed himself in such a way as made deep Impression on the standers-by and would fully convince us that the blessing of all Injoyments is in God's Hand 2. His Temperance and Sobriety is observable Five Barley Loaves and two Fishes were carried about as the standing Provision for Himself and Family Luke 9. 13. Christ's Provision is such as may teach sobriety and contentment with a mean condition unto all At another time he beggeth a draught of Water to quench his Thirst Iohn 4. 7. And therefore the Exceptions against his Diet were not just 2. Against his Company They accused him of eating with Publicans and Sinners in the Text. So Luke 15. 2. This Man receiveth Sinners and eateth with them Because he went to them as a Physician to heal their Souls Luke 5. 30. He conversed with the meanest and refused not familiarity with the poorest and worst as was needful for their Cure The Pharisees thought it to be against all Decorum that he would spake and converse with all sorts of People Publicans and Harlots not excepted But Christ coming to save all sorts of People it was necessary that he should Converse with all sorts of People 2. The Reasons why he lived and chose this sort of Life 1. Because he would not place Religion in outward Austerities and Observances Men superstitiously appoint to themselves unnecessary Tasks and forbid themselves many lawful Things and this they call by the name of Holiness When Satan who is usually a Libertine pretendeth to be a Saint He will be stricter than Christ Himself As the Pharisees were in the choice of their Company and outward Observances Christ foresaw this Spirit would be working in the World Touch not taste not handle not after the Commandments and Doctrines of Men Col. 2. 21 22. That Men were apt to place Religion in a simple abstinence from the common Comforts of Life under a pretence of more than ordinary mortification neither eat nor taste nor touch over-doing in Externals is usually an undoing in Religion The Quaker's Spirit and the Monkish Spirit is an Apochryphal and bastard sort of Holiness a Spirit that suiteth not with the Temper of the Gospel and the example of Christ. 2. Christ would live a strict but sociable and charitable Life and did not observe the Laws of proud Pharisaical separation but spent his time in doing good and healing all manner of bodily Diseases and instructing the Souls of Men upon all occasions There is a disposition in Men by a foolish singularity to stand aloof from others The Prophet toucheth it Isa. 65. 5. They said Stand by thy self come not near me for I am holier than thou Some then though impure and prophane would seem holier than others and counted all unclean and polluted besides themselves This Spirit rested in the Pharisees in Christ's time Luke 5. 30. The Scribes and Pharisees murmured against his Disciples saying Why do you eat and drink with Publicans and Sinners So Luke 7. 39. If this Man had been a Prophet he would have known who and what manner of Woman this is that toucheth him for she is a Sinner And afterwards the whole People of the Jews were possessed with this Spirit and would not endure that any should converse with the Gentiles as fearing to be defiled by them Now Jesus Christ would not countenance this inclosing Spirit coming to do good to all he would converse with all 3. Jesus Christ coming into the World as to redeem us to God so to set us an example would take up that course of Life which was most imitable by all sorts of Persons and calculated as for the Honour of God so for the Benefit of Humane Society He intended his Religion not only for Recluses and Votaries but for Men of all Conditions Professions and Employments and therefore would not fright us from Religion by affected Austerities but invite us to it by a sanctified converse with all kind of Companies And no Man now can excuse himself saying That he cannot imitate the form of Christ's Living since it is competent to all kind of Persons even those who are not shut up but whose Callings ingage them to be abroad in the World For 't is Religion that puts us upon the discharge of all Duties to God and Man The sum of it is comprised in the Love of God above all and our Neighbour as our selves We love all even Enemies with that common Love which is due to Humanity and all that fear God with a special Love Now this may be exercised in the Shop better than in the Cloyster and solitudes and where-ever we go we may go about doing good And this may
amiable Thus how Wisdom is to be justified I now come to shew you 2. Why. 1. Because of the charge that is put upon us to testify for God and justify his Ways Isa. 43. 10. Ye are my Witnesses saith the Lord. They that are most acquainted with God can most witness for him So Wisdom's Children can most justify Her They are acquainted with her Promises and Precepts and have experience of the virtue and power of them in comforting and changing the Heart A report of a report is a cold thing they that have felt somewhat in their Hearts that which they have seen and felt they can speak of The World needeth some Witnesses for God some Testimony and preparative inducement to invite them to embrace the ways of God Miracles served for that use heretofore Acts 5. 32. And we are his witnesses of those things and so is also the Holy Ghost whom God hath given to them that obey him And in the place of Miracles there succeeded good conversation or the wonderful effects of his Spirit Grace in the Heart and Lives of his Children this is apt to beget wonder as Miracles did 1 Pet. 4. 4. When they can renounce the Lusts which most are mastered by and grow dead to worldly Interests live in the World above the World in the Flesh contrary to the Flesh. A Miracle strikes a little wonderment at first but this sinketh and soaketh to the Heart When Men are so strictly Holy so ravishingly Heavenly and bear up upon the hopes and incouragements of the other World and are so conscientious in all Duties to God and Man you shew that Religion is not a Notion or an Imagination 2. Wisdom deserveth to be justified by us What is there in all the Christian Religion but what is justifiable or that we should be ashamed of Is it the hopes of it The hopes of it are such as are fit to be propounded to Man sought after by all the World but no where discovered with such certainty and distinctness as in the Gospel Nothing doth resine and enâ—ble the Heart so much as these hopes the heavenly Spirit that can support it self with the hopes of an unseen Glory is the only true sublime Spirit an earthly Spirit is a base Spirit so a sensual the dregs of Mankind Amongst Men the ambitious who aspire to Crowns and Kingdoms and aim at perpetual Fame by their Heroick Virtues and Exploits are judged Persons of far greater Gallantry than covetous Muckworms or brutish Epicures yet they are poor base spirited People in their highest Thoughts and Designs to that noble and divine Spirit which worketh in the breast of those who sincerely and heartily seek Heavenly Things For what is the honour of the World to approbation with God temporal Trifles to an everlasting Kingdom Is it the way and means the first the terms of setling our Souls in the way of Faith and Repentance What more Rational Should we return to our Creator's Service without acknowledging our Offence in straying or humbling our selves for our Errors and purposing for the future to live in his Love and Obedience Or can we expect Mercy without returning Reason will say our case is not compassionable Or should God quit his Law without satisfaction Or should we not own our Benefactor the 〈◊〉 satisfying certainly there is 〈…〉 reasonable So also for new 〈◊〉 Therefore Wisdom deserveth 〈…〉 by us 3. Those that condemn Wisdom yet do in some measure at the same time justify it They condemn it with their Tongues but justify it with their Consciences They hate and fear strictness Mark 6. 20. Herod feared John because he was a just Man and an holy and observed him They scoâ—f at it with their Tongues but have a fear of it in their Consciences They revile at it while they live but what mind are they of when they come to die Then all will speak well of an holy Life and the strictest obedience to the Laws of God Numb 23. 10. Let me die the death of the Righteous and let my last end be like his And Mat. 25. 8. Give us of your Oil for our Lamps are gone out Oh that they had a little of that holiness and strictness which they scoâ—fed at whilst they were pursuing their Lusts How will they desire to die As carnal and careless Sinners or as mortiâ—ied Saints They approve it in Thesâ— and condemn it in Hypothesi All the opposers and scoffers at Godliness within the Pale of the visible Church have the same Bible Baptism Creed and pretend to believe in the same God and Christ which they own with those whom they oppose All the difference is the one are real Christians the other are nominal some profess at large others practise what they profess the one have a Religion to talk of the other to live by they approve it in the Form but hate it in the Power A Picture of Christ that is drawn by a Painter they like and the forbidden Image of God made by a Carver they will reverence and honour and be zealous for but the Image of God framed by the Spirit in the Hearts of the Faithful and described in the lives of the heavenly and the sanctified this they scorn and scoff at 4. If we do not justify Religion we justify the World It must needs be so for these two are opposites the carnal World and Wisdom the carnal World must be condemned and Religion justified or Religion will be condemned and the World justified Some condemn the World Heb. 11. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by the which he condemned the World and became Heir of the Righteousness which is by Faith Some justifie the World as Israel justified Sodom Ezek. 16. 51. But thou hast multiplied thy Abominations more than they and hast justified thy Sisters in all thine Abominations which thou hast done Their Sin seemeth more excusable you either upbraid their security and carelesness or countenance it by your own practice your seriousness is a real rebuke to the carnal World your working out your Salvation in fear and trembling upbraideth their security and carelesness your rejoicing in God condemneth their carnal delight When you are troubled about a vain Thought and are watchful against a light Word you condemn them for their loosness and wallowing in all silthiness but if not you justify the World and harden the Wicked in their Prejudices and cause them to hold up their course with the greater pretence When you are wrathful proud sensual turbulent self-seeking you are an occasion of stumbling unto them Cyprian in his Book de duplici Martyro bringeth in the Heathens thus speaking Ecce qui jacâ—ant se Redemptos à Tyraâ—â—idae Sathanae qui prâ—â—dicant se mortuos mundo nihilo minus vincuntur à cupiâ—itatibus suis quam nos quos dicunt teneri sub Regno Sathanâ—e quid
Godward there is no looking back There must be no more consulting with Flesh and Blood The Divine Instinct must be obeyed speedily and wholly and Christ followed without Reserves and Conditions Of these in their order I begin with the First And it came to pass as they went on the way a certain Man said unto him Lord I will follow thee whithersoever thou goest c. In which words observe 1. The Time It came to pass as they went on the way a certain Man said to him 2. A Resolution professed Lord I will follow thee whithersoever thou goest 3. Christ's Reply And Iesus said unto him Foxes have Holes and the Birds of the Air have Nests but the Son of Man hath not where to lay his head 1. The Time In Matth. 8. 19. 'T is when Christ had a mind to retire and had declared his purpose to go into the Desert In Luke when he stedfastly set his Face to go to Ierusalem Both may agree the one more immediatly the other more remotely first to the Desert then to Ierusalem About that time a certain Man seeing Christ about to remove from the place where he then was offereth himself to be one of his Disciples This certain Man is by St. Matthew said to be a Scribe Men of that Rank and Order had usually a Male Talent against the Gospel and are frequently coupled with the Pharisees Men covetous and of a bitter Spirit This Man seeing Christ did great Miracles and hoping that he would set up a Temporal Kingdom he puts in for a place betimes that he might share in the Honours of it 2. Here is a Resolution professed Lord I will follow thee whithersoever thou goest Where take notice 1. Of the ready forwardness of the Scribe He was not called by Christ but offered himself of his own accord 2. Observe the largeness of the Offer and unboundedness of it Whithersoever as indeed it is our Duty to follow Christ through thick and thin In the Revelations Christ's undeâ—iled Company are described to be such as follow the Lamb whithersoever he goeth Rev. 14. 4. That is obeyed him though to their great peril and loss Well then here is readiness here is largeness it is well if all be sincere Therefore let us see 3. Christ's Answer and Reply And Iesus said unto him Foxes have Holes and the Birds of the Air have Nests but the Son of Man hath not where to lay his Head By the tenour of Christ's Answer you may know what ails him and on what Foot he limped For this is spoken either by way of preparation to enable him to keep his Resolution or rather by way of probation to try the truth and strength of it whether it were sincere and sound yea or no As the young Man was tried Mark 10. 21. One thing thou lackest go thy way sell whatsoever thou hast and give to the poor and thou shalt have Treasure in Heaven and come and take up thy Cross and follow me But he went away sad at that saying So here we hear no more of this Scribe our Lord knew how to discover Hypocrites Two things were defective in this Resolution 1. 'T was suddain and rash not weighing the Difficulties They that rashly leap into a Profession usually fall back at first trial Therefore we must sit down and count the Charges Luke 14. 28. 2. There was a carnal Aim in it He minded his own Profit and Honour Therefore Christ in effect telleth him you had best consider what you do for following of me will be far from advancing any temporal Interest of yours The Scribe was leavened with a Conceit of a worldly Kingdom and had an Eye to some Temporal Advantage Therefore Christ telleth him plainly There was no worldly Ease and Riches to be expected from him And so Non repulit valentem sed fingentem prodidit He did not discourage a willing Follower but discover a worldly Hypocrite saith Chrysologus The Doctrine we learn from hence is this They that will sincerely follow Christ must not look for any great Matters in the World but rather prepare themselves to run all hazards with him This is evident 1. From Christ's own Example And the same Mind should be in all his Followers John 17. 16. They are not of the World even as I am not of the World Our estranging of our Hearts from the World is an evidence of our conformity to Christ. Christ passed through the World to sanctify it as a Place of Service but his constant Residence was not here to â—ix it as a Place of Rest And all that are Christ's are alike affected We pass through as Strangers but are not at home as Inhabitants or Dwellers and if we have little of the World's Favour 't is enough if any degree of Service for God 2. From the Nature of his Kingdom His Kingdom is not of this World Iohn 18. 3 6. 'T is not a Kingdom of Pomp but a Kingdom of Patience Here we suffer with Christ hereafter we reign with him The Comforts are not earthly or the good Things of this World but heavenly the good Things of the World to come This was the Scribes Mistake 3. From the Spirit of Christ. His Spirit is given us to draw us off from this World to that which is to come 1 Cor. 2. 12. Now we have not received the Spirit of the World but the Spirit which is of God that we may know the Things which are given us of God The Spirit of the World is that which possesseth and governeth worldly Men and inclineth them to a worldly Happiness this is in all Men naturally Corrupt Nature doth sufficiently prompt and incline Men to look after the Honours and Pleasures and Profits of this World Iames 3. 15. the Apostle when he would describe the Wisdom which is not from above he saith that it is earthly sensual devillish this Wisdom cometh not from above Present Things are known by Sense and known easily and known by all But there is a Divine Spirit put into Christians which inclineth them to Things to come and worketh Graces suitable Some of which give us a sight of the Truth of those Things as Faith some a Taste or an Esteem of them as Love some an earnest Desire as Hope This Spirit cometh from God and Christ Ephes. 1. 17 18. And without these Graces we can have no sight nor desire of heavenly Things 1 Cor. 2. 14. The natural Man receiveth not the Things of the Spirit of God for they are Foolishness unto him neither can he know them because they are spiritually discerned They think 't is folly to hazard present Conveniencies for future Rewards and the truest Wisdom to live in Ease Plenty and Honour On the contrary the Divine Spirit convinceth us that there is no such Business of Importance as looking after eternal Life That all the gay Things of Sense are but so many Maygames to Heavens Happiness the terrible Things of the World are
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
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
therefore he should have done what he could Job 15. 6. Thine own Mouth condemneth thee yea thine own Lips testify against thee That 's the strongest Conviction which ariseth from a Man 's own Bosom that 's the reason why there are so many Appeals to Conscience in Scripture 1 Cor. 10. 15. I speak as to wise Men judg ye what I say Your own Hearts tell you ye ought to be better to mind God more and the World less to be more serious in preparing for your eternal estate 3. Nothing can be a reasonable Excuse which reflects upon God as if he had made an hard Law which none can keep especially if urged against the Law of Grace This is to say the Ways of God are not equal therefore there can be no excuse for the total omission of necessary Duties 4. No Excuse can be reasonable but what you dare plead at the Bar of Christ for that is Reason which will go for Reason at last Then the weight of all Pleas will be considered and all negligent Persons that have not improved the Light of Nature or have not obeyed the Gospel will be left without excuse What doth it avail Prisoners to set up a Mock-Sessions among themselves to acquit one and condemn another He is in a good condition that shall be excused in the last Judgment and in a bad condition that shall be condemned then I now proceed to the second Point Secondly That those who are called to follow Christ should follow him speedily without interposing any delays Consider 1. Ready Obedience is a good evidence of a sound Impression of Grace left upon our Hearts There is slighter Conviction which breedeth a sense of our Duty but doth not so strongly urge us to the performance of it And there is a more sound Conviction which is accompanied with a prevailing efficacy and then all Excuses and Delays are laid aside and Men kindly comply with God's Call Cant. 1. 4. Draw me I will run after thee Run It noteth an earnest and speedy motion the Fruit of the powerful attraction of the Spirit Mat. 4. 20. They straightway left their Nâ—ts and followed him The scoffing atheistical World thinketh it easiness and fond credulity but it arguâ—th a sound Impression The impulsions of the Holy Spirit work in an instant for they carry their own evidence with them Gal. 1. 11. Immediatly I consulted not with Flesh and Blood In Divinis non est deliberandum When our Call is clear there needeth no debate or demurring upon the Matter 2. The Work goeth on the more kindly when we speedily obey the sanctifying motions of the Spirit and the present influence and impulsion of his Grace You have not such an advantage of a warm conviction afterward When the Waters are stirred then we must put in for a cure Iohn 5. 4. To adjourn and put it off as Foelix did Acts 24. 15. doth damp and cool the Work you quench this holy Fire or to stand hucking with God as Pharaoh did the Work dieth on your hand 3. There is hazard in delaying and putting off such a business of concernment as Conversion to God Certainly this is a business of the greatest concernment and the greatest Work should be first thought of Mat. 6. 33. Seek first the Kingdom of God and the Righteousness thereof and most thought of Psal. 27. 4. One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord. Now if we delay it is left upon great hazards Life is uncertain for you know not what a day may bring forth Prov. 27. 1. Boast not thy sâ—lf of to morrow for thou knowest not what a day may bring forth If God had given leave as Princes sometimes in a Proclamation for all to come in within a certain day so if God had said Whosoever doth not repent till thirty of forty Years be out there were no great hazard till the time were expired we might entertain Sin a little while longer But we know not the day of our death therefore we should get God to bless us er'e we die A new Call is uncertain 2 Cor. 6. 1 2. It may be he will treat with us no more in such a warm and affectionate manner If he call yet not vouchsafe such assistances of his Grace if peradventure God will give them repentance unto Life 2 Tim. 2. 25. 'T is an hazard or uncertain if the Spirit of God will put another thought of turning into your hearts when former Grace is despised Isa. 55. 6. Call upon the Lord while he is near and seek him while he may be found 4. Consider the mischiefs of delaying every day we contract a greater indisposition of embracing God's Call We complain now 't is hard if it be hard to day it will be harder to morrow when God is more provoked and Sin more strengthned Ier. 13. 23. Yea it may be our natural Faculties are decayed the vigor of our Youth exhausted When the tackling is spoiled and the Ship rotten it is an ill time to put to Sea Eccles. 12. 1. Remember now thy Creator in the days of thy Youth And besides consider the suspicion that is upon a late Repentance The most prophane would have God for their portion at last 5. The Reasons for delay are inconsiderable Suppose it be our satisfaction in our present estate The Pleasures of Sin are sweet and we are loth to forgo them but those Pleasures must one day be renounced or you are for ever miserable Why not now Sin will be as sweet to the carnal Appetite hereafter as now it is and Salvation is dispensed upon the same terms you cannot be saved hereafter with less ado or bring down Christ and Heaven to a lower rate If this be a Reason now it will for ever lie as a Reason against Christ and against Conversion The Laws of Christianity are unalterable always the same and your Hearts not like to be better Or is it That you are willing now but you have no leasure when such encumbrances are over you shall get your Hearts into a better posture Oh no 't is hypocrisy to think you are willing when you delay Nothing now hindreth but a want of Will and when God treateth with thee about thine eternal Peace it is the best time but God always cometh to the Sinner unseasonably in his own account But consider it was the Devil that said Mat. 8. 29. Art thou come hither to torment us before the time The Vse is 1. To reprove that dallying with God in the Work of Conversion which is so common and so natural to us The Causes of it are 1. Unbelief or want of a due sense and sight of things to come If Men were perswaded of eternal Life and eternal Death they would not stand hovering between Heaven and Hell but presently engage their Hearts to draw nigh to God But we cannot see afar off 2 Pet. 1. 9. He that lacketh
sum of the Salvation which we expect or our everlasting Happiness with God in Heaven 2. What is the Right of Believers or the Interest of Faith in this great Benefit I Anser 1. It doth not merit this Reward for it is not a Reward of due Debt by virtue of any intrinsick Righteousness in us or any thing that we can do and suffer but of mere Grace and Favour Ephes. 2. 8. For by Grace ye are saved through Faith and that not of your selves it is the Gift of God The Apostle is very tender of the Honour of Grace and the Interest of Grace in our Salvation From the first step to the last period all is of Grace and this Glory of his free Grace God must not be robbed of neither in whole nor in part We have all from his Elective Love we have all from the Merit and Righteousness of Christ and all from the almighty Operation of the sanctifying Spirit Faith it self is a Gift and Fruit of God's Grace in us To you 't is given to believe Phil. 1. 29. Therefore surely 't is God's free Grace Favour and Good-will which doth freely bestow that Salvation on the Elect which Christ by his Merit hath purchased and that very Faith by which we apply and make out our actual Claim and Title is wrought in us by the Spirit so that there is nothing in the Persons to whom all this is given to induce God to confer so great Benefit on us 2. Tho it be an undeserved Favour upon which our Works have no meritorious Influence yet Believers have an undoubted Right by the Grant and Promise of God wherein they may comfort themselves and which they may plead before God John 3. 16. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have Life Everlastingly And Iohn 5. 24. Verily verily I say unto you He that heareth my words and believeth in him that sent me hath everlasting Life and shall not come into condemnation but is passed from Death to Life And in many places where the Believer is qualified as the Heir of Glory He that entertaineth Christ's Doctrine and receiveth and owneth him as the True Messiah and Saviour of the World and dependeth upon him and obeyeth him this Man hath a full right and new Covenant-Title to eternal Life 3. He hath not only a new Covenant-Right but a begun Possession We have some small Beginnings Earnests and Foretastes of it in this partly in the Graces partly in the Comforts of the Spirit 1. In the Graces of the Holy Spirit For Salvation is begun in our new Birth Titus 3. 5. And therefore Sanctifying Grace is called Immortal or incorruptible Seed 1 Pet. 1. 23. There is an eternal Principle put into them which carrieth them to eternal Ends. The Life is begun in all that shall be saved and it is still working towards its final Perfection The Apostle telleth us That he that hateth his Brother hath not eternal Life abiding in him 1 Joh. 3. 15. Whereby he implieth That he that loveth his Brother or hath any saving Grace he hath eternal Life begun in him 2. As to Comforts so they have some foretastes of that sweetness which is in Heaven by the Life and Exercise of Faith which is followed with Peace and Joy Rom. 15. 13. Or in their approaches to God in the Word and Prayer where Cod most familiarly manifests himself unto his People 1 Pet. 1. 3. or upon some apprehensions of his favour or the exercise of Hope and Love 2 Pet. 1. 8. By these or the like ways the Spirit of God giveth us the foretaste Surely such an Author such an Object must needs put ravishing and heavenly Joy into the Heart of a Believer 4. They are also made meet to partake of the heavenly Inheritance Col. 1. 12. There is Ius Haereditarium and Ius Aptitudinale The difference is as between an Heir grown and in his nonage when a Child in the Cradle As their Natures are more renewed and purified and their Souls weaned from the delights of sense they are changed into the Divine Nature 3. What is that saving-Faith which giveth us a title to it This deserveth to be cleared that we may not deceive our selves with a false claim Saving-Faith is such a believing in Christ for reconciliation with God and the everlasting Fruition of him in Glory as maketh us to forsake all things in this World and give up our selves to the conduct of the Word and Spirit for the obtaining of it 1. The general Nature of it I express by believing There is in it Assent Consent and Aâ—â—iance 1. Assent That leadeth on the rest when we believe the Truth of God's Word Acts 24. 14 15. especially those practical Truths which do most nearly concern our recovery to God as concerning Man's Sin and Misery that we have broken his Laws and are obnoxious to his Justice and have deserved punishment for our Sins Rom. 3. 23. And concerning Christ his Person and Office that he is the Son of God and that he came from God to bring home Sinners to God and what he hath done to reconcile us to him 1 Pet. 3. 18. For Christ also hath once suffered for our Sins the Iust for the Vnjust that he might bring us to God being put to death in the Flesh but quickned by the Spirit And also concerning your Duty and Happiness the End and the Way There is no other End and Happiness but God no other Way but the Mediator and the Means appointed by him Iohn 14. 6. Now these and such-like Truths must be believed that is in the sense we are now upon assented unto as faithful Sayings and worthy of all acceptation and regard 2. There is a Consent in Faith whether you apply it to the Word or Christ. If Christ be propounded as the Object of it 't is called a receiving Iohn 1. 12. But as many as received him to them gave he power to become the Sons of God So the word Acts 2. 41. They gladly received his Word that is embraced the Gospel-Covenant being really affected with what he had spoken concerning their Sin and their Duty Without this the Assent is but Intellectual and Speculative not Practical An Opinion not an Act or Motion of the new Nature I am to receive the Christ offered to embrace the Covenant propounded To accept of the Blessings offered for my Happiness and to resolve upon the Duties required as my Work This is Consent or an hearty accepting of Christ or the Covenant of Grace offered to us in his Name 3. There is Affiance Trust Dependance or Confidence which is a quiet repose of Heart in the Mercy of God or Fidelity of Christ that he will give me Pardon and Life if I seek after it in the way that he hath appointed This cometh in upon the former for when I consent to seek my happiness in God through Christ I depend