partly that we may not rest in them as the better part of our Duty If Men submit never so much to external Institutions about Religion and Worship and think to satisfy their Consciences therewith yet they will not at all be accepted and approved of God No he looketh more to moral Obedience than positive Commands concerning the Externals of Religion And therefore you have Morals of the First-Table or the Second often compared with and preferr'd above the Externals of Religion as 1 Sam. 15. 22. Hath the Lord any delight in Burnt-Offerings and Sacrifices To obey is better than Sacrifices and to hearken than the Fat of Rams Rebellion is as the Sin of Witchcraft and Stubbornness as Idolatry 'T was spoken upon the occasion of Saul's sparing Agag and the Fat of the Cattel for Sacrifice when he was to destroy Man and Beast At other times 't is compared with Duties of the Second-Table The Moral Duties of the Second-Table are better than the Ceremonial Duties of the first If we be scanty in the one and abound in the other 't is a Note of an Hypocrite Rom. 14. 17 18. The Kingdom of God standeth not in Meats and Drinks but in Righteousness Peace and Ioy in the Holy Ghost If a Man do these things he shall be accepted of the Lord and approved of Men. There are two Expositions of that place both equally probable the one 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 supernatural Comfort which the Holy Ghost puts into our Hearts by reflecting on our Priviledges by Christ and the Hopes of the World to come Now Christianity lieth not in outward Observances but in solid Godliness The other Exposition is in a more limited sense That by Righteousness is meant just dealing by Peace a peaceable harmless inoffensive sort of living by Joy in the Holy Ghost a delight to do good to one another not dividing from or hating censuring excommunicating one another for meer Rituals but pleasing one another to Edification These Morals are more acceptable to God and approved of Men than a furious Zeal for lesser things which belong to the ritual Part or external Order of Religion It 's an Argument of a better Spirit to be more zealous for Morals and Substantials than Rituals certainly without them we shall be of no account with God And partly to that when Moral Duties come in competition with Ceremonial the Moral Duties at that time must take place of the other and all positive Commands concerning the Externals of Religion give way to them The Lord never appointed the Ceremonies of the First-Table to hinder Works of Mercy prescribed in the Second therefore the Mercy must be done and the Sacrifice left undone as the Sabbath is both broken and kept when there is an evident necessity of preserving the Creature When David fainted 't was a Moral Duty to relieve him though there were no Bread at Hand but the Shew-bread 1 Sam. 21. 4. There is no common Bread under my Hands And Christ urgeth that Mat. 12. 3 4. Have ye not read what David did when he was an hungred how he entred into the House of God and did eat the Shew-bread which was not lawful for him to eat nor for them which were with him but only for the Priests In an extraordinary case of Necessity the Shew-bread is as common Bread Now the Reason is plain because Positives bind only in certain Cases but we are everlastingly obliged to things Moral Therefore Externals must give way both to Obedience and Mercy Internal Acts of Worship are never dispensed with 5. Sacrifices come under a double Consideration as they relate to Christ the substance of them all or as External Performances rested in by that People 1. In the first Consideration their Gospel lay much in Sacrifices and the main Duties of Godliness were exercised about them as brokenness of Heart Psal. 51. 17. The Sacrifices of God are a broken Spirit a broken and a contrite Heart O God thou wilt not despise And Faith in Christ Heb. 9. 13 14. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the Vnclean sanctifyeth to the purifying of the Flesh How much more shall the Blood of Christ who through the eternal Spirit offered himself without spot to God purge your Consciences from dead Works to serve the living God And Covenanting with God Psalm 50. 5. Gather my Saints together unto me those that have made a Covenant with me by Sacrifice And Rom. 12. 1. I beseech you Brethren by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable unto God which is your reasonable Service In the second Consideration The outward bare Offering considered in it self without Faith and Repentance so God disclaimeth it Isa. 1. 11. Bring no more vain Oblations And Isa. 66. 2 3. He that killeth an Ox is as if he slew a Man He that sacrificeth a Lamb as if he cut off a Dog's Neck He that offereth an Oblation as if he offered Swines Blood He that burneth Incense as if he blessed an Idol Their great Confidence was in their Sacrifices God therefore sheweth how loathsome these things were to him without that disposition of Soul which should accompany them being such Persons as those were he would take no Offering at their hands The Lord in all Ages is Uniform and like himself in approving and injoining Duty and in disliking Sin Morals are always prized by him before Externals and an impartial respect to necessary Duties was more to him than the greatest pomp of outward Worship 'T was so then and 't is so now Pride and Malice and Envy are greater Evils than Ceremonial Uncleanness and to fear God and work Righteousness a greater Duty than the best Sacrifices The performance of External Duties is not and never was a sufficient Testimony of true Piety nay without the Love of God and Men and an uniform Obedience to his Holy Will is meer Hyprocrisy 6. When the breach of a Ceremonial Precept bringeth with it the Transgression of a Moral Precept and is without any absolute necessity imposed in negâ—lect and contempt of the Law of God then we are to run all Hazards rather than to transgress in the smallest Externals because tho the Matter enjoined be but small yet the Contempt of God is a great Sin and our Sincerity and Obedience to God is a great Matter As for Instance When Antiochus pressed the Jews to eat Swines-Flesh which in case of great Extremity no question they might do yet when he pressed them out of Contempt of the Law they chose rather to be tortured to Death than to yield to it And for this they are registred Martyrs Heb. 11. 35. They were tortured not accepting Deliverance that they might receive a better Resurrection There is a plain Allusion to the Story
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 Conscience which we are loth should be touched But if we be sincere with God we will keep our selves from all even from our own Iniquity Psal. 18. 23. such as is most incident to us by temper or custom of Life or course of our Interests to baulk or break with God out of private Reasons of Pleasure Honour or Profit or any corrupt Interest is to prefer these things before God and to set up another chief Good in our Hearts and to prefer it before his Favour Thus in General 2. They place all their Godliness and Righteousness in outward Observances or external Discipline and so their Religion is more in the Flesh and in the Letter than in Heart and Spirit As the Pharisees rested in outward Worship only or some external Rules without the inward and real Duties either of the First or Second Table Mat. 23. 25. They cleanse the outside of the Cup and Platter but within they are full of Extortion and Excess And Vers. 28. Ye appear outwardly Righteous unto Men but within ye are full of Hypocrisy and Iniquity And every where they are represented as painted Tombs without but had much hidden Uncleanness and Corruption within There was an outward formality and shew of Religion when they denied the Power thereof They should join Obedience to God and Love to their Neighbour with their outward Sacrifices but these things were of little value and esteem with them Now what Sacrifices were to them that External Ordinances are to us And what their Rituals were the same is the Mode and Garb of Profession among us And therefore External Profession or the performance of External Duties according to our way is not a sufficient Testimony of true Godliness For Christ saith Mat. 5. 20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Their Righteousness was an out-side Righteousness without that inward Constitution of Soul which doth belong to a renewed Heart and yet carried on in such a way and applauded by Men that the Jews had a saying That if but two Men out of all the World went to Heaven the one should be a Scribe and the other a Pharisee Oh Christians 't is one thing to approve our selves to God who searcheth the Heart and another thing to approve our selves to Men who look only to the out-side and fâ—ir appearance without A renewed Heart that is unfeignedly set to please God in all things is more than all the Pomp of External Duties And therefore we should study to give Evidence of this by making Conscience of Obedience as well inwardly as outwardly growing in Holiness all the days of our Lives This will be comfortable to us and this will be approved of God hereafter even such an Holiness as is manifested in all the parts of our Conversation in outward Carriage and secret Practice common Affairs and religious Duties In the Worship of God and Charity and Justice to Men Phil. 3. 3. We are the Circumcision which worship God in the Spirit and have no confidence in the Flesh. When there is a serious Bent and the true spiritual Affections of a renewed Heart towards God and Man and we do not rest in outward Duties but are still growing in internal Grace Faith Hope and Love and are still purifying the Heart and Life that we may constantly glorify God and do good to Men. This is that which is over and above the Righteousness of the Scribes and Pharisees our Duty is to serve God in the Spirit and to bring the inward Man in subjection to him without which Externals are of little worth 3. They were more in love with Ceremonies than with Substance Sacrifices which belonged to the Ceremonies of the Law were in high esteem with them but Godliness Justice and Mercy were of little regard And as outward things were preferred before Inward so the lesser things before the weighty As to their Duties tithing Mint and Annise and Cummin but they have omitted the weightier Matters of the Law Justice Mercy Faith These ought ye to have done and not to leave the other undone Matth. 23. 23. Formality and Hypocrisy maketh Men wise about that which is least to purpose They make a business about Ceremonies but neglect the Substance of Religion They enlarged their Phylacteries which were Scroles of Parchment on which the Law was written but took no care of having the Law of God written upon their Hearts Hypocrisy is an odd trifling Zeal which runneth out upon little things So for avoiding Sin Matth. 23. 24. They strain at a 〈◊〉 and swallow a Camel More scrupulous in a little Sin than a great in small Sins very scrupulous in greater Matters very adventurous And because this is one of the main things here intended I shall give you Instances and Reasons 1. Instances to prove that Hypocrites have such an odd Conscience that straineth greatly at a small Sin We have them every where out of the Word of God Herod's making Conscience of his Oath but not of shedding Innocent Blood The King was sorry nevertheless for his Oath 's sake c. Matth. 14. 9. he caused Iohn the Baptist to be beheaded A Sinner is holden in Bonds which he might lawfully break rather than Herod will break his rash Oath Iohn shall lose his Head Of such an odd Complection is the Conscience of Carnal Men. So the Jews when Iudas laid down the hire of his Treason and cast the Mony at their feet Mat. 29. 6 7. It is not lawful said they to put it into the Treasury because it is the price of Blood Pretending to be afraid to offend in the least things when they had offended in the greater They bogled not at betraying Innocent Blood and yet they would not meddle with the Gain when it was thrown back to them Another Instance of the like Conscience is Iohn 18. 28. Then led they Iesus front Caiaphas into the Iudgment-Hall and it was early and they themselves went not into the Iudgment-Hall lest they should be defiled but that they might eat the Passover They were careful to avoid legal Pollution and yet they were at the same time seeking the Life of the Lord of Glory Just such another fit of Conscience cometh upon them a little after Iohn 19. 31. They went to Pilate and desired that the Bodies might not hang upon the Cross on the Sabbath-day lest their great Feast should be defiled And thus you see that through Formality and Custom Men may be strictly bound in Conscience to perform the Duties of Ceremonial or External Worship whose Consciences notwithstanding never scruple to violate the most weighty Precepts of the Law Just of this Nature was that solemn Case of Conscience Zech. 7. 1 2. about the keeping of their Fasts when the Prophet telleth them they had higher Matters to mind the executing of Iudgment and shewing Mercy and breaking off their Oppressions vers 10. The
and Joy as the capacity of it is able to contain There will be 1. A compleat Vision of God and Christ 1 Cor. 13. 12. No desire of the Mind shall be unfilled or unsatisfied with the Knowledg of God in Christ. 2. A compleat Possession and Fruition of God Here we are in a waiting expecting longing Posture but there is a plenary Fruition we are filled up with all the Fulness of God Ephes. 4. 19. and 1 Cor. 1. 20. God is all in all 3. A compleat Similitude and Transformation in the Image of Christ 1 Iohn 3. 2. Psal. 17. 15. Here Grace is mingled with Corruption we are like God by the first Fruits of the Spirit but unlike him by the Remainders of Corruption But in Heaven we shall be wholly like him Here we resemble Christ but we also resemble Adam yea and often shew forth more of Adam than Jesus But there we only shew forth the Holiness and Purity of Christ His Image shineth in us without Spot and Blemish 4. A compleat Delectation arising from all the rest The Vision Fruition and Likeness of God Psal. 16. 11. Those Delights are full and perpetual Our great Business will be to love what we see and our great happiness to have what we love This is our never-failing Delight we enter into our Master's Joy Mat. 25. and 1 Pet. 4. 13. That when his Glory shall be revealed ye may be glad with an exceeding Ioy. The Lord hath reserved the fulness of his People's Joy until that time when Sorrow will be no more Vse 2. Are we perfect that is grown Christians in the way to Perfection The Notes of it are 1. When there is such a base esteem of worldly Things that our Affections are weakned to them every day One half of Religion is dying to the World as the other half is living to God the mortifying of Self-love and the strengthning and increasing our Love to God Self-love is gratified by the Pleasures Honours and Profits of the World so love to God aimeth at the enjoyment of God when we get above the Hopes and Fears of the World and the Delights of Sense I am crucified to the World Gal. 6. 12. when every thing is loss and dung for Christ's sake 2. When more unsatisfied with present Degrees of Holiness with a constant endeavour to grow better Our maimed and defective Service is a real trouble to us we bewail our Wants and Imperfections I cannot do what I would Oâ— wretched Man that I am Who shall delivâ—â— me from the Body of this Death 'T is the grief and shame of your Hearts that yoâ— serve God no better you are still groaning longing striving after greater Perfection but when you allow your selveâ— in your Imperfections and digest Failing without remorse you are Weaklings iâ— Christianity A true Christian desireth the highest degree of Holiness and to bâ— freed from every thing that is Sin cannoâ— sit down contented with any low degree of Grace 't is a trouble to him that he knoweth and loveth God no more and serveth him no better his smallest Sins are a greater burden to him than the greatest bodily Wants and Sufferings Rom. 7. 23 24. 3. Such are more swayed by Love than Fear Weak Christians are most obedient when most in fear of Hell but the more we love the Lord our God with all our Hearts the more we advance towards our final Estate At first our Pride and Sensuality beareth sway and rule in us and have no resistance but now and then some frightnings and uneffectual checks from the fears of Hell such they are not converted yet And if the sense of Religion do more prevail upon us yet our Condition is more troublous than comfortable and all our business is to escape the everlasting Misery which we fear and so we may forsake the practice of those grosser Sins which breed our Fears or perform some Duties that may best fortify us against them but this Religion is animated by Fear alone without the Love of God and Holiness that 's only preparative to Religion near the Kingdom of God But when really converted we have the Spirit of his Son inclining us to God as a Father Gal. 4. 6. But as yet the Spirit of Adoption produceth but weak Effects we differ little from a Servant 'T is perfect Love casteth out Fear 1 John 4. 18. When the Soul loveth God mindeth God and is inclined to the Ways of God delighteth in them as they lead to God then we are in a better progress and more prepared for our final Estate His great Motive is Love his great End is perfect Love For the present he would serve him better because he delighteth in his ways O how I love thy Law Psalm 119. 97. and vers 140. Thy Word is very pure therefore thy Servant loveth it They are willing and ready for God these are throughly setled in a Christian Course 4. The grown Christian is more humble he seeth more of his Defects than others do Weak Christians are more liable to be puffed up than the wiser and stronger for the more Men increase in Grace whether Knowledg or Holiness the more they know their Emptiness Unmortifiedness and manifold Sins and Failings The more they know of the Jealousy of God's Holiness of the Evil of Sin of the Strictness of the Covenant have a deeper sense of their Obligations to God and have more experience of their own slippery Hearts Sin is more a burden to them than ever they see they have more difficulties to grapple with and all this keepeth them humble and low in their own Eyes All this is spoken to press you to look to this growth and progress which is our Perfection By the way He that thinketh he hath Grace enough to be saved and careth for no more dealeth more niggardly with God than he would do in the World if a Man hath Bread enough to keep him from starving would he be content There is no Truth where no care of growth if our Condition be safe 't is not sure to us A Perswasive to Unity in Things Indifferent PHIL. 3. 15. As many as be perfect be thus minded and if in anything ye be otherwise minded God shall reveal even this unto you I Now come to the other part of the Text 1. As many as be perfect be thus minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think the same thing with me that is forsaking all other Confidences cleave to Christ alone whatever it cost you Mind this take care of this be thus affected let us actually perform that to which Circumcision was designed let us worship God in a spiritual manner trusting Christ as the substance of all these Ceremonial Shadows depending upon him for his renewing and reconciling Grace and adhering to pure Christianity without mingling with it the Rudiments of Moses 2. If in any thing ye be otherwise minded know not the abolition of the Ceremonies through weakness of Faith or an affected
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
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
have a passionate love for the Pleasures and Honours thereof because the generality of the World are of that mind they brand it with the imputation of foolish singularity And the Carnal Politicians because it was never yet so well with the World but some things which God requireth are discountenanced they tax it of disobedience and they counted Paul as a mover of Sedition Acts 25. 5. And because the Operations of Grace are above the Line of Nature others tax it of Fanaticism and Enthusiasm Atheists who are all for demonstrations of sense sight and present things because Christianity mainly inviteth to things Spiritual and Heavenly and to live upon the hopes of an unseen World that is yet to come they judg it to be a foppery or meer imposture or needless superstition Though both the Hopes and Precepts of Religion carry a marvellous complyance with right-reason yet none of these things move them Lastly There are others that malign oppose and oppugn Holiness There is an everlasting enmity between the two Seeds as between the Wolf and the Lamb the Raven and the Dove the World will love its own and hate those that go a contrary course Iohn 15. 19. And as he that was born after the Flesh persecuted him that was born after the Spirit even so it is now Gal. 4. 29. and so it will be to the end of the World When the Powers of the World give any rest yet the carnal Seed will be mocking and scoffing and bringing God's holy Ways into contempt branding them with Censures and Calumnies The Reasons of this are partly because Men are drunk with the delusions of the Flesh and so cannot judg of Spiritual Things partly to excuse themselves Men will be quarreling at Religion when they have no mind to practise it and dispute away Duties when they are unwilling to perform them Partly they take occasion from the failings of God's People tho there is no reason why they should do so An Art should not be condemned for the workman's want of skill but they do so If Christians be serious to any degree of sadness then Religion is counted an uncomfortable thiâ—g it mopeth them If there be any differences among God's People because of their several degrees of light oh then there are so many Sects and Factions and Controversies about Religion they suspect all and are true to none If any creep into the Holy Profession and pallute it with their Scandals then all strictness in Religion is but a pretence and imposture If Men be strict and would avoid every ordinary failing incident to Mankind then they are more nice than wise and this is preciseness and indiscretion 'T were endless to rake in this Puddle and to reckon up all the Cavils and Exceptions which naughty Men commense against the Ways of God Thirdly How and Why it must be justified by the sincere Professors of the Gospel 1. How I answer three ways 1. It must be approved and received by themselves 'T is Wisdom's Children that can only justify Wisdom they that have entertained it felt the power and force of it in their own hearts yea their very receiving is a justifying they shew the clamourings of the World do not move them Therefore it must be approved by us before it can be recommended to others and approved not speculatively only but practically so as to resolve to follow after Salvation in this way Speculatively they may approve it that have but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2. 18 and 20 verses a form of Knowledg and dishonour it in their practices as vers 23 24. Men may justify Religion in word by a bare naked approbation and soundly vindicate it from the Cavils and Exceptions of Men. But godly Men have eyes to see the beauty and excellency of it and have sincerely accepted it Acts 2. 41. They received the Word gladly 'T is good news to a poor guilty Conscience to hear of a pardoning God and a merciful and faithful Redeemer the promise of eternal Life and a sure way had to come to it They are said to justify God that accepted his Counsel Luke 7. 29 30. The Hearts of God's Children are thorowly possessed with the reality excellency and blessedness of this Religion they know and believe the infinite consequence of these things Their Faith is a kind of justifying Iohn 3. 33. He that hath received his Testimony hath set to his Seal that God is true 2. It must be professed and owned when it is vilified and in contempt and disgrace in the World We must stand to Christ and his ways tho we stand alone as Elijah 1 Kings 19. 10. and not be ashamed of Holiness notwithstanding trouble and contradiction Christ will be confessed before Men and will be ashamed before God and Angels of them who are ashamed of him in the World and refuse to own Him and his Ways and Truths only because they are despised and contradicted and discountenanced in the World Pleading for Religion is one of the professing Acts 2 Cor. 4. 13. We having the same Spirit of Faith according as it is written I believed and therefore have I spoken We also believe and therefore speak As David when sore afflicted did confess and avow his confidence in God so we heartily believing and approving the Gospel must make a bold profession of it The Sacraments were ordained for this purpose for badges of Profession Baptism is a visible entring into Covenant with God Mark 16. 16. He that believeth and is baptized shall be saved and he that believeth not shall be damned Where not only Belief is required but open Profession Baptism is a Badg and a Bond a Badg to distinguish the worshippers of Christ from others and a Bond to bind us to open profession of the Name of Christ. The Lord's Supper it is a profession of Communion 1 Cor. 10. 16. The Cup of Blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break is it not the communion of the Body of Christ and vers 18. Are not they which eat of the Sacrifices partakers of the Altar They that did any part of the Sacrifices did eat and drink with God at the Altar And ver 20 21. I would not that ye should have fellowship with Devils Ye cannot drink the Cup of the Lord and the Cup of Devils ye cannot be partakers of the Lord's Table and the Table of Devils Professing communicating with Christ is not consistent with professing communicating with Devils So Prayer and Praise is a part of Confessing Rom. 10. 10. With the Heart Man beliveth unto Righteousness and with the Mouth Confession is made unto Salvation The first is proved vers 11. For the Scripture saith Whosoever believeth on him shall not be ashamed The second vers 13. For whosoever shall call upon the Name of the Lord shall be saved Calling upon the Name of the Lord in Prayer and Praise 'T is an open professing Act
by which we own God in Christ for our God So the assembling our selves together for publick Worship is a part of this Profession and must not be omitted for fear Heb. 10. 23 with 25. Let us hold fast the profession of our Faith without wavering How vers 25. Not forsaking the assembling of our selves together as the manner of some is These Assemblies were instituted for publick converse with God testifying their Union and Agreement in the same Faith and Worship Indeed in lesser Truths that fall within the latitude of allowable differences in the Church Profession is not always a Duty for in some cases we may have Faith to our selves But a denying of God or being ashamed of him is always a sin When called to give an account we are with boldness to own our Profession Acts 4. 10. Be it known unto you all and to all the People of Israel that by the Name of Iesus Christ of Nazareth whom ye crucified whom God raised from the dead even by him doth this Man stand here before you whole And Dan. 3. 17 18. If it be so our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thy hand O King But if not be it known unto thee O King that we will not serve thy Gods nor worship the golden Image which thou hast set up 3. This Profession must be honoured and recommended to others by an holy Conversation But now what kind of conversation honoureth Religion 1. Such as is carried on with diligence and seriousness As Noah Heb. 11. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by the which he condemned the World and became Heir of the Righteousness which is by Faith They behaved themselves as those that in earnest believed a Flood when they made such thorow preparation which was a just reproof to the security and incredulity of the carnal World Whâ—n we do as we say in good earnest make preparation for another World otherwise Religion is but suspected as a vain pretense and empty talk Then we look after Heaven indeed then we believe it when we do the things that belief bindeth us unto A carnal Man that is all talk and no practice he doth not Religion so much honour in his words as he doth dishonour it in his works He liveth down his Profession while he seemeth to cry it up Titus 1. 16. They profess that they know God but in works they deny him being abominable and disobedient and unto every good work reprobate Contrary motions are an implicite denial of the Faith 1 Tim. 5. 8. But laziness and negligence do also foment and breed Atheism and we carry on the life of Godliness coldly and faintly and so our Conversations which should be a confirmation of the Gospel prove a confutation rather Those that are Disciples in Name only the Word of God cometh to them in Word only The careless Practicer is as bad as he that is haunted with actual doubts about the Truth of Christianity The troubled Doubter mindeth his business but these never regard it and do in effect say That Christ and his Salvation is not worth the looking after As 't is said of the Israelites Psal. 106. 24. They despised the good Land they believed not his Word Those that resolved to give over the pursuit of Canaan are said to doubt of his Promise So they that neglect Salvation do not believe the truth of it Heb. 2. 3 4. and tho they talk high they secretly propagate their infidelity The strength of our Faith should appear by the diligence of our Lives the seriousness of our Endeavours and the fervor of our Duties Practices do more express the Image of our Minds than Words The Faith that issueth out into Works doth most commend it self to others 2 Thess. 1. 11 12. That you may fulfil the Work of Faith with Power that Christ Iesus may be glorified in you and you in him Then is Christ glorified when you live answerably to your Profession and do by the Power of God carry on an Holy Life upon the incouragements of the Promises of the Gospel 2. Such as is governed by the respects of the other World When we are patient and joyful under the Cross and full of hope and comfort in great straits and delight in our Work which the World hateth and discountenanceth and hope against Hope and live in the Promises Psal. 119. 111. Thy Testimonies have I taken as an Heritage for ever for they are the rejoicing of my heart Then we justify Wisdom and commend our Faith to others God was angry with Moses and Aaron Numb 20. 12. Because ye believed not to sanctify me in the Eyes of the Children of Israel We are not only firmly to believe our selves but to sanctify him in the eyes of others and that is done by the labour of our Faith the patience of our Hope our joyfulness and delight in God when we have but little in hand and the readiness of our Obedience even under deep Sufferings When the Thessalonians had received the Word in much Assurance and 〈…〉 and much joy in the Holy Ghost The Apostle telleth 1 Thess. 1. 5 6 7. They were â—â—samples to all that believed in Achaia and Macâ—donia and from them sounded out the Word of God to other places Thus we propagate our Faith and commend the Truth of God to others The Life of Faith is a glorious Thing but the Life of Sense or Reason hath no glory in it or a Life carried on meerly upon external Probabilities When we can contemn this World both the good and evil things of it in hopes of a better and part with all that is dear to â—s in this World upon the Conscience of our Duty then we justify Wisdom 3. By an exact purity and holiness or a full conformity to all God's Precepts and Institutes and by a faithful discharging all Duties to God and Men. Every true Christian should be a transcript of his Religion 2 Cor. 3. 3. Ye are manifestly declared to be the Epistle of Christ written not with Ink but with the Spirit An Epistle is that wherein a Man hath written his Mind our Conversations should be Religion exemplified a real Sermon Phil. 2. 16. Holding forth the Word of Life The Wax hath an impression and stamp left upon it according to what is engraven upon the Seal Then we honour Religion when the impression and print of it is left upon our Hearts and Lives and we are cast into this Mould More particularly Duties of Relations which are visible and easily observed justify and honour Religion Titus 2. 10. and 1 Pet. 2. 15. So is the Will of God that with well-doing ye may put to silence the ignorance of foolish Men. These conduce to the good of humane Societies are most regarded and make the ways of God
prodest illis Baptismus quid prodest Spiritus Sanctus cujus arbitrio dicunt se Temperari c. Behold those that boast themselves to be redeemed from the tyranny of the Devil to be dead to the World to have crucified the Flesh They are overcome by their base and bruâ—ish Lusts even as we are whom they account to be still under the Kingdom of the Devil What doth their Baptism profit them what the Holy Ghost whose direction they profess to live by Why should we trouble our selves about changing our course which is as good as theirs So in Salvian's time the Heathens were wont to upbraid the Christians thus Vbi est â—atholica Lex quam credunt Vbi sunt pietatis castitatis exempla quae discunt Evangelia legunt impudiâ—uâ—t Apostolos audiant ineâ—riantur Cristum sâ—quuntur capiunt c. They talk of an Holy Christ and yet are unjust unclean wrathful coveâ—ous of a meek patient Christ and yet are rapacious and violent of Holy Apostles and yet are impure in their conversations Our Author goeth on thus Sancta à Christianis fierent si Sancta Christus docuisset aestimari à 〈◊〉 potest isâ—e qui colitur quomodo bonus Magister â—ujus tum malos esse videmus Discipulos If their Christ were an holy meek Christ they would be better c. And as carnal Men now speak For all their Godliness and Religion that they talk of our life and course and dealings are as good and honest and justifiable as theirs Thus the wicked are justified in their way 5. Christ will one day justify all his sincere Followers before Men and Angels and Devils Luke 12. 8. Whosoever shall confess me him shall the Son of Man confess before the Angels of God Let us justify his ways and he will justify us and our Faith at length shall be found to Praise and Glory and Honour Christ will then wipe off all the Aspertions which be cast upon the Children of Wisdom for Godliness-sake as Faction Pride Singularity Hypocrisy and that which was branded with such ignominious Titles will then be found to be the very Wisdom of God 6. Because of the necessity of justifying Wisdom in the times we live in 't is said 2 Pet. 3. 3. In the last Time there shall come Scoffers and Mockers walking after their own Lusts. The last days shall be full of these prophane Scoffers While Truths were new and the exercises of the Christian Religion lovely there was great concord and seriousness amongst the Professors of the Gospel and then prophane Scoffers were rare and unfrequent Before Mens senses were benummed with the customary use of Religious Duties the Notions of God were fresh and lively upon their Hearts but afterwards when the Profession of Christianity grew into a form and national Interest and Men were rather made Christians by the chance of their Birth than choice and rational Convictions then the Church was much pestered with this kind of Cattel especially now are they rise among us who live in the dregs of Christianity when Men are grown weary of the Name of Christ and the ancient severity and strictness is much lost and the memory of those Miracles and wonderâ—ul Effects by which our Religion was confirmed is almost worn out or else questioned by Men of subtile Wits and a prostituted Conscience Therefore now Mockers and Men of atheistical Spirits swarm every where and it concerneth Wisdom's Children to justify it and to maintain its former Vigor and Power The Vse that we may make is double 1. To the Enemies of Wisdom Judg not of an Holy Life and those that profess it at a distance and by hear-say but try We are not afraid to come to the Bar with our Enemies John 7. 24. Iudg not according to appearance but judg Righteous Iudgment If Men would not be blinded with visible Appearance and the Mask of Passiou Prejudice and Interest and condemn the People of God as they are represented in a false Mirror judg and spare not and where you â—ind the true Spirit of Christianity take all leave we desire no other Trial but speak not against things you know not Try and judg as you find where is the deepest sense of the other World where the most careful preparation to get thither the joy of Faith the love of Holiness If Christianity will allow that worldly Pomp that vanity and liberty which others take then judg the Servants of the Lord as guilty of a foolish niceness preciseness and singularity but if we be baptized into these things and unquestionably and indispensibly bound to them either renounce your Baptism or forbear your Censures or rather chuse this clear and pure way to everlasting Glory If you will not stand to God's Word stand to your own sober Moods We will make you your selves Judges when you are serious and best able to judg of things not in you Passion when Lusts are stirring When you are entring the Confines of Eternity when Conscience is likely to speak truth to you you will wish then you were one of those poor godly Men whom now you count proud humorous and factious 2. To the Children of VVisdom Do not scandalize the Holy VVays of God but justify them be neither ashamed of them nor a shame to them Till the ancient strictness be revived VVisdom will never be justified The faithful Followers of Chirst must expect Troubles in this World LUKE 9. 57 58 59 60 61 62. And it came to pass that as they went in the way a certain Man said unto him Lord I will follow thee whithersoever thou goest And Iesus said unto him Foxes have Holes and Birds of the Air have Nests but the Son of Man hath not where to lay â—â—s Head And he said unto another Follow 〈◊〉 but he said Lord suffer me first to go and bury my Father Iesus said unto them Let the Dead 〈◊〉 their Dead but go thou and preaâ—â— the Kingdom of God And another also said Lord I will follâ—â— thee but let me first go bid them farewel which are at home at my House And Iesus said unto him No Man having put his Hand to the Plough and looking back is fit for the Kingdom of God HERE are three Stories put together by the Evangelist to teach us in what manner we should address our selves to follow Christ. The first is of a Scribe that came uncalled but his Heart was not right with God having a temporal biass upon it The second is of one called vers 59. Christ saith Follow me But he would first cherish then bury his dying Father But Christ would have no delays but presently sets him about his Ministry and Service in the Gospel This upon the Authority of Clemens Alexandrinus who received it upon Ancient Tradition is supposed to be Philip. A third offereth himself to follow Christ but first he would take his farewel at home and compose Matters in his Family But when we set our Faces
Heart to God or else if they should not prevail so far What dissonancy and jarrings are there in a Family when People are unequally yoked the Wife and Husband drawing several ways 2. As to consent of Parents God here in the Text as the common Parent taketh himself to have the greatest hand in the bestowing of his own Children He brought her unto the Man and ordinary Parents are his Deputies which must bring and give us in Marriage especially when young and under their Power The Scripture is express for this Exod. 22. 17. If her Father wholly refuse to give her unto him c. 1 Cor. 17. 28. He that giveth her in Marriage c. 3. As to the manner of procuring it that they labour to gain one another by warrantable yea râ—ligious Ways that we may lâ—y the Foundation of this Relation in the Fear of God not by stealth or carnal Allurements or violent Importunities or deceitful Proposals but by such ways and means as will become the gravity of Religion that weanedness and sobriety that should be in the Hearts of Believers that deliberation which a business of such weight calls for and that Reverence of God and Justice that we owe to all that seriousness of Spirit and that respect to the Glory of God with which all such Actions should be underken Col. 3. 17. Whatsoever we do in Word or in Deed do all in the Name of the Lord Iesus giving thanks to God and the Father by him When this is observed we are said to take one another out of God's Hands 4. Especially clearing up our Right and Title by Christ. Meats Drinks Marriage they are all sanctified by the Word and Prayer and appointed to be received by thanksgiving of them that believe and receive the Truth 1 Tim. 4. 3 4 5. There is a two-fold Right Dominium Politicum Evangelicum Dominium Politicum fundatur in Providentiâ Evangelicum in Gratiâ Political Right is founded in God's Providence Evangelical Right in Grace We have a Civil Right to all that cometh to us by honest Labour lawful Purchace or Inheritance and fair and comely Means used which giveth us a Right not only before Men but before God not by virtue of their Laws but his Grant By a Providential-Right all wicked Men possess all outward things which they enjoy as the Fruits and Gifts of his common Bounty it is their Portion Psalm 17. 14. Whatever falleth to their share in the course of God's Providence they are not Usurpers meerly for possessing what they have but for abusing what they have They have not only a civil Right to prevent the Incroachments of others by the Laws of Men but a providential Right before God and are not simply responsible for the Possession but the Use. But then there is an Evangelical or New-Covenant Right So Believers have a Right to their Creature-Comforts by God's special Conveyance that sweetneth every Mercy that it comes wrapt in the Bowels of Christ. The little which the Righteous hath is better than the Treasures of many wicked as the mean fair of a poor Subject is better than the Dainties of a condemned Traitor And this we have by Christ as the Heir of all things and we by him 1 Cor. 3. latter end So all those things do belong to them that believe as Gifts of his fatherly Love and Goodness to us in Christ as we take our Bread out of Christ's hands so we must be married to Christ before married to one another the Marriage-Covenant should be begun and concluded between Christ and you 5. For the End the general and last End of this as of every Action must be God's Glory 1 Cor. 10. 31. and Col. 3. 17. A Christian's Second-Table Duties and First-Table Duties should have on them holiness to the Lord. All the Vessels of Ierusalem must have God's Impress More particularly our increase in Godliness and the propagation of the Holy Seed must be aimed at Where one Person is a Believer much more where both they beget Sons and Daughters to God But now are they holy 1 Cor. 7. 14. But those out of the Church beget Sons and Daughters to Men merely to people the World Seth's Children are called Sons of God Gen. 6. 1 2. In the careful Education of Children the Church is upheld 2. When his Providence is owned and acknowledged It is the Duty of them that fear God to own him upon all Occasions especially in such a Business Heathens would not begin such a Business without a Sacrifice There is a special Providence about Marriages God claimeth the Power of Match-making to himself more than he doth of ordering any other Affairs of Men Prov. 19. 14. Riches and Honours are an Inheritance from our Fathers but a good Wife is from the Lord. Inheritances pass by the Laws of Men though not without the intervention of God's Providence who determineth to every Man the time of his Service and the bounds of his Habitation where every Man shall live and what he shall enjoy The Land of Canaan was divided by Lot but Marriage is by the special Destination of his Providence either for a Punishment to Men or for a Comfort and a Blessing Here Providence is more immediate by its influence upon the Hearts of Men here Providence is more strange and remarkable in casting all Circumstances and Passages that did concern it Estates fall to us by more easy and obvious Means and therefore though nothing be exempted from the Dominion of Providence yet a good Wife is especially said to be of the Lord. So also Prov. 18. 22. Whoso findeth a Wife findeth a good Thing and obtaineth favour of the Lord. A Wife that is a Wife indeed one that deserveth that Name he that findeth her it is a chance to him but an ordered thing by God he hath not only experience of God's Care but his Goodness and Free-grace to him in that particular Well then God must be owned sought glorified in this particular The Husband in the Catalogue and Inventory of his Mercies must not forget to bless God for this and the Wife for the Husband the Lord was gracious in providing for me a good Companion I obtained favour from the Lord. God is concerned in this whole Affair he brought the Woman to the Man he giveth the Portion which is not so much the Dowry given by the Parents which is little worth unless his Blessing be added with it as all the Graces and Abilities by which all married Persons are made helpful one to another He giveth the Children Psalm 127. 3. Lo Children are an Heritage from the Lord Their Conception and Formation in the Womb is from God Parents know not whether it be Male or Female beautiful or deformed They know not the number of the Bones and Veins and Arteries He giveth them Life a Sentence of Death way-layeth them as soon as they come into the World He giveth them Comfort there is a great deal of