that is leave that Office to others who are not designed for this Divine and Holy Employment It seemeth haâ—d to many that Christ should â—eny him to do this little Office of Love to his Father and they know not the meaning of that expression Let the Dead bury their Dead Therefore 1. Let us open the Expression 2. Shew you what Christ teacheth us by this Refusal 1. For the Expression It may be used either Proverbially or Allusively Proverbially Let one dead Man bury another that is let them lie unburied rather than my Service be neglected or there will not want others that will remove the dead out of their sight and 't is our Wisdom to let go things unnecessary and mind the main Or else it is used Allusively to the Law of the Nazarites and the Priests of the Old Testament The Law of the Nazarites is in Numb 6. 6 7 8. All the days that he separateth himself unto the Lord he shall come at no dead Body He shall not make himself unclean for his Father or his Mother for his Brother or his Sister when they die because the consecration of his God is upon his Head All the days of his separation he is holy unto the Lord that is he must rather follow his Vow in honouring the Lord than to follow natural Duty in honouring his dead Parents Now those whom Christ called especially to follow him were consecrated to that service as the Nazarite unto the Lord during the days of his separation And as they might not meddle even with the interment of their Parents so this excuse was frivolous Or else the Allusion might be to the High Priests of whom we read Deut. 33. 9. Who said to his Father and his Mother I have not seen him neither did he acknowledg his â—Brethren nor know his own Children Some think this hath reference to the Levites Fact who being commanded by Moses killed every Man his Brother Neighbour Friend and Son that had sinned in making or worshipping the Golden Calf Exod. 32. 26 29. Rather 't is meant of the Priests continual Duty who by the Law if his Father Mother Brother or Child did die he might not mourn for them but carry himself as if he did not respect or know them for God would have them more regard their Function or Duty in his Service than any natural Affection whatsoever The Law is Levit. 21. 11 12. He shall not go in to any dead Body nor deâ—ile himself for his Father or his Mother neither shall he go out of the Sanctuary nor prophane the Sanctuary of his God for the Crown of the anointing Oil of his God is upon him Now Christ alludeth to the Law to shew the urgency of this present service and imploiment to which he was consecrated and the burial of the Dead might be left to Persons less sacred or more at leisure 2. The Reasons of Christ's refulsal Christ would shew hereby 1. That all Humane Offices and Duties must give place to the Duty we owe to God Duty to Parents must be observed but Duty to God must be preferred before that or any thing whatsoever A Truth justified by Christ's own Example He began betimes at twelve years old when he was disputing with the Doctors and his Parents sought for him Luke 2. 49. He said unto them How is it that you sought me Wist you not that I must be about my Father's business So Mat. 12. 47 48. When his Mother and Kindred waited for him desiring to speak with him He answered and said unto him that told him Who is my Mother and who are my Brethren Obedience to God and declaring his Father's Will was dearer to him than all Relations Natural and secular respects swayed not with him in comparison of gaining Proâ—elites to Heaven his Mother's Conference with him was nothing to his Father's Service and teaching the People a more acceptable Work than paying a civility to his natural Relations So Iohn 2. 4. Woman what have I to do with thee mine hour is not yet come His Office to which he was sent by God was a matter in which she though his earthly Parent was not to interpose God's Work must be done in God's own Way Time and Method God hath greater authority over you than all the Men in the World 2. He would teach us hereby that the Ministry requires the whole Man even sometimes the omission of necessary Works much more superfluous Give thy self wholly to these things 1 Tim. 4. 15. The words are now explained The practical Notes are these two First That nothing in the World is a matter of such great weight as to be a sufficient excuse for not following of Christ. Secondly That those who are called to follow Christ should follow him speedily without interposing any delays For the first Point That nothing in the World is a matter of such great weight as to be a sufficient excuse for not following of Christ. I will illustrate it by these Considerations 1. There are two sorts of Men Some understand not their Lord's Will others have no mind to do it Luke 12. 47 48. Some understand not the Terms of the Gospel they think to have Christ and the Pleasures of the Flesh and the World too But there are others who understand Christ's Terms but are loth to become Christ's Disciples they know their Master's Will but they do not prepare themselves to do it that is they do not presently set upon the Work but make so many delays that it plainly appeareth that they are loth to yield to Christ's Terms that is to turn their backs upon the Vanities of the World and renounce their most pleasing Sins and to take the Word for their Rule the Spirit for their Guide and eternal Life for their Felicity and Happiness to such we now speak 2. They that have no mind to follow Christ put off the Matter with dilatory shifts and excuses To refuse altogether is more hainous and therefore they shift it off for a time Non vacat is the pretence I am not at leisure Non placet I like it not is the real interpretation disposition and inclination of their Hearts for Excuses are always a sign of an unwilling and backward Heart When they should serve God there is still something in the way some danger or some difficulty which they are loth to encounter with As Prov. 26. 13. The slothful Man saith There is a Lion in the way there is a Lion in the streets Palestine was a Land infested with Lions because of the many Desarts and Thickets that were in it but being well peopled they did rarely appear Now the Sluggard taketh this pretence from thence if his Business lay in the Fields there was a Lion in the way if his Business lay in the Towns and Cities there is a Lion in the streets as sometimes though but rarely they came into places inhabited and of great resort Now if he should go about his Business
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
Spirit which is the great Testimony and Pledg of his Love then is our Pardon executed or actually applied to us And we receive the Attonement Rom. 5. 11. And 2 Cor 5. 8. All things are of God who hath reconciled us to himself by Iesus Câ—rist that is all thiâ—gs which belong to the New Creature vers 17. And that 's the Reason why God is said to sanctify as a God of Peace that is as reconciled to us in Christ see 1 Thess. 5. 23. And the very God of Peace sanctify you wholly and Heb. 13. 20 21. Now the God of Peace that brought again from the Dead our Lord Iesus that great Shepherd of the Sheep through the Blood of the Everlasting Covenant make you perfect in every good Work to do his Will c. And in all God's internal Government with the Saints he sheweth his pleasure or displeasure with the Saints by giving or withholding and withdrawing the Spirit as it were easy to prove to you Well then you see the Reasons why in believing in Christ we reflect the Eye of our Faith on Reconciliation as the prime initial Benefit 2. The next great consummating Benefit is the everlasting Fruition of God in Glory For Christ's Office is to recover us to God and bring us to God which is never fully and compleatly done till we come to Heaven Therefore the saving of the Soul is the prime Benefit offered to us by Jesus Christ to which all other tend As Justification and Sanctification and by which all our Pains and Losses for Christ are recompenced and from which we fetch our comfort all along the course of our Pilgrimage and upon the Hopes of which the Life of Grace is carried on and the Temptations of sense are defeated So that this is the main Blâ—ssing which Faith aimeth at see the Scriptures 1 Tim. 1. 16. For a Pattern to them who should hereafter believe on him to everlasting Life Wherefore do Men believe in Christ but for this end that they may obtain everlasting Life Wherefore were the Scriptures written John 20. 31. These things are written that ye might believe that Iesus is the Christ the Son of God and that believing ye might have Life through his Name The Scriptures are written thâ—â— we might know Christ aright who is the â—ernel and Marrow of them and the chief Benefit we have by him is Life or the Salvation of our Souls and therefore well may it be called in the Text The End of our Faith 4. In the next place I add the immediate Acts and Effects of it 1. Such as maketh us to forsake all things in this World And 2. give up our selves to the Conduct of the Word and Spirit for the obtaining this Happiness 1. To forsake all things in this World As soon as we address our selves seriously to believe we turn our backs upon them namely upon the Pleasures and Honours and Profits of this World We forsake them in Vow and Resolution when we are converted and begin to believe for Conversion is a turning from the Creature to God As soon as we 〈◊〉 believe and hope for the Fruition of God in Glory as purchased and promised by Christ our hearts are weaned and withdrawn from the false Happiness not perfectly but yet sincerely and we actually renounce and forsake them at the call of God's Providence when they are inconsistent with our fidelity to Christ and the hopes of that Happiness which his Promises offer to us Now that our Faith must be expressed by forsaking all yea that it is essential to Faith and nothing else is saving-Faith but this as appeareth 1. By the Doctrinal Descriptions of it in the Gospel which I shall describe to you according to my usual method our Lord hath told us That the Kingdâ—m of Heaven is like a Merchant man Mat. 13. 45 46. seeking goodly Pearls Who when he had found one Pearl of great Price he went and sold all that he had and bought it And surely he knew the Nature of Faith better than we do Many cheapen the Pearl of Priâ—e but they do not go through with the â—â—â—gain because they do not sell all to purchase iâ— Faith implieth such a sense of the Excellency and Truth of Salvaâ—ion by Christ that you must chuse it and let go all which is inconsistent with this Choice and Trust. All your sinful Pleasures Profit Reputation and Life it self rather than forfeit these Hopes Luke 14. 26. 〈◊〉 any Man come to me and hate not Father and Mother and Brother and 〈…〉 Disciple and his own Life he cannot 〈…〉 And vers 33. Whosoeve◠〈…〉 that forsaketh not all that he hath he cannot be my Disciple After such express Declarations of the Will of Christ why should we think of going to Heaven at a châ—â—per rate Christ must be preferred above all that is nearest or dearest or else he will not be for our turn nor we for his The same is inferred out of the Doctrine of Self-denial Mat. 16. 24. If any Man will come after me let him deny himself and take up his Cross and follow me For Self-denial hath a greater Relation to Faith and is nearer of kin to Faith than the World imagineth 't is the immediate Fruit of our Trust. If God be trusted as our supream Felicity he must be loved above all things and all things must give way to God If Christ be trusted as the way to the Father all things must be counted dung and loss that we may gain Christ Phil. 3. 8. The same is inferred out of the Baptismal Covenant which is a renouncing the Devil the World and the Flesh and a chusing Father Son and Holy Ghost for our God if there be a chusing there must be a renouncing The Devil by the World tempts our Flesh from the Christian Hope therefore Idols must be renounced before we can have the True God for our God Iosh. 24. 23. Put away the strange Gods which are among you and incline your Heart to the Lord God of Israel Naturally our God is our Belly while Carnal Phil. 3. 19. Mammon is our God Mat. 6. 24. The Devil is our God Col. 1. 13. And Ephes. 2. 2 3. Wherein in times past ye walked according to the course of this World according to the Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience Among whom also we all had our Conversation in times past in the Lusts of our Flesh fulfilling the Desires of the Flesh and of the Mind and were by Nature the Children of Wrath even as others Besides the Nature of the thing Baptism implieth this Renunciation 1 Pet. 3. 21. And this Renunciation is nothing else but a forsaking all that we may have eternal Life by Christ. 2. It appeareth by Reasons For 1. Faith cannot be without this forsaking Nor 2. this forsaking without Faith 1. Faith cannot be without this forsaking For Faith implieth a sight of the Truth and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Concision who instead of circumcising themselves did cut asunder the Church of God But the sound Believers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Circumcision indeed as being circumcised by the Circumcision made without Hands in putting off the Body of the Sins of the Flâ—sh by Christ Câ—ll 2. 11. They were the true Children of Abraham who did indeed perform that for which Circumcision was intended For we are the Circumcision which worship God in the Spirit and rejoice in Christ Iesus and have no confidence in the Flesh. In the words we have a three-fold Description of the True Circumcision How they stand affected To God Christ Self I. They worship God in the Spirit II. They rejoice in Christ Jesus III. They have no confidence in the Flesh. I. They worship God in the Spirit This Clause may be interpreted 1. In opposition to the Legal Ordinances So 't is taken Iohn 4. 23 24. But the hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth For the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and Truth The Jewish Worship is in a sense called Carnal the Christian Spiritual Heb. 7. 16. A Carnal Commandment Heb. 9. 10. Carnal Ordinances imposed on them till the Time of Reformation And Shadows Heb. 10. 1. Now the Lord would have a Spiritual Worship and the Truth of what was in these Shadows these external Forms he allowed instituted in the Infancy of the Church so that they worship God in the Spirit is they have embraced the true Worship of the Gospel and serve God not by the Carnal Rites of the Law but by the pure rational Worship of the Gospel This is part of the sense 2. It implieth worshipping God with the inward and spiritual Affections of a renewed Heart Heb. 12. 28. Wherefore we receiving a Kingdom which cannot be moved Let us have Grace whereby we may serve God acceptably with Reverence and Godly Fear Worship flowing from Grace engaging the Heart in God's Service is that which God prizeth Therefore a Christian should not rest in an External Form God is my Witness whom I serve with my Spirit Rom. 1. 9. 3. It doth also imply the Assistance and continual Influence of the Holy Spirit Ephes. 6. 18. Praying always with all Prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all Saints And Iude v. 20. Praying in the Holy Ghost The Doctrine is this That a True Christian is known by his Worship or is one that doth worship God in the Spirit Here I shall shew you 1. What is Worship 2. What a true Christian 1. doth worship 2. Why in the Spirit 1. What is Worship 'T is either Internal or External The Internal consisteth in the Love and Reverence we owe to God The External in those Offices and Duties by which our Honour and Respect to God is signified and expressed 1. Internal The Soul and Life of our Worship lieth in Faith and Reverence and delight in God above all other things Psal. 2. 11. Serve the Lord with Fear and rejoice with Trembling Such a delight as will become the greatness and goodness of God Worship hath its Rise and Foundation in the Heart of the Worshipper there it must begin In our high thoughts and esteem of God especially two things Love and Trust. 1. Love Deut. 6. 5. Thou shalt love the Lord thy God with all thy Heart with all thy Soul and with all thy Might We worship God when we give him such a Love as is Superlative and Transcendental far above the Love that we give to any other thing that so our respect to other things may sâ—oop and give way to our respect to God 2. The other Affection whereby we express our esteem of God is Trust which is the other Foundation of Worship Psal. 62. 8. Trust in the Lord at all Times pour out your Hearts before him Delightful adhesion to God and an intire dependance upon him if either fail or be intermitted our Worship faileth If Delight Job 27. 10. Will he delight himself in the Almighty Will he always call upon God Isa. 43. 22. But thou hast not called upon me O Jacob but thou hast been weary of me O Israel They that love God and delight in him cannot be long out of his company They take all Opportunities and Occasions of being with God So Dependance and Trust Heb. 3. 12. Take Brethren lest there be in any of you an evil Heart of unbelief in departing from the Living God James 1. 6 7. Let him ask in Faith nothing wavering for he that wavereth is like a Wave of the Sea driven with the Wind and tossed For let not that Man think that he shall receive any thing of the Lord. Dependance begets Observance They that distrust God's Promises will not long keep his Precepts If we look for all from him we will often come to him and take all out of his hands Be careful that we do not offend him and displease him 2. External In those Offices and Duties by which our Honour and Respect to God is signified and expressed As by Invocation Thanksgiving Praises Obedience God will be owned both in Heart and Life In all these prescribed Duties by which our Affections towards him are acted If God did not call for outward Worship why did he appoint the Ordinances of Preaching Praying singing Psalms Baptism and the Lord's Supper God that made the whole Man Body and Soul must be worshipped of the whole Man Therefore besides the Inward Affections there must be External Actions In short we are said to worship God either with respect to the Duties which are more directly to be performed to God or in our whole Conversation 1. With respect to the Duties which imply our solemn Converse with God and are more directly to be performed towards him such as the Word Prayer Praise Thanksgiving and Sacraments Surely these must be attended upon because they are special Acts of Love to God and Trust in him And these Duties are the ways wherein God hath promised to meet with his People and appointed us to expect his Grace Exod. 20. 24. In all places where I record my Name I will come unto thee and bless thee And Mark 4. 24. 'T is a Rule of Commerce between us and God With what measure ye mete it shall be measured to you and unto you that hear shall more be given 2. In our whole Conversation Luke 1. 74 75. That we should serve him without Fear in Holiness and Righteousness before him all the days of our lives A Christian's Life is a constant Hymn to God or a continued Act of Worship ever behaving himself as in the sight of God and directing all things as to his Glory He turneth Second-Table Duties into First James 1. 27. Pure Religion and undefiled before God and the
Believing by Tradition giveth us but cold thoughts of these Mysteries but believing by Inspiration warmeth the Heart and reviveth it with an unspeakable Joy and is called tasting the good Word which is the privilege of those who are enlightned by the Spirit Heb. 6. 4. And a tasting that the Lord is gracious 1 Pet. 2. 3. which much differeth from the common reflection upon those things which Flesh and Blood may give us or the bare reports of Men stir up in us The Spirits light is lovely and ravisheth and traâ—sporteth the Soul And where it is permanent and rooted it effectually changeth the Soul Someâ— are altogether careless not affected at all with these things as the habituated worldly Sinner 1 Cor. 2. 14. They are folly to him For Spiritual Things must be spiritually discerned Some are to a degree affected by the common Work of the Spirit Heb. 6. 4 5 6. but 't is not rooted 't is not predominate so as to control other Affections and Delights they have a rejoicing in the Offers of Pardon and Life but 't is a Joy that leaveth some darling Sin still predominant But there is a third sort that have such a taste of these things that they are renewed and changed by it Heb. 3. 6. Now then if you would have this rejoicing in Christ Jesus you must apply your selves to Christ in the use of the appointed means for the renewing of your Natures for Love and Delight are never forced nor will be drawn forth by bare Commands and Threatnings yea and not by the proposal of Promises though the Injoiments be never so great and glorious This may a little stir us and this is the Matter of Joy but not the Cause of Joy But this Joy proceedeth partly from the Inclination when the Heart is suited and partly from the attractive goodness of the Object and both are powerfully done by the Holy Spirit as the Heart is renewed and the Object is most effectually represented by him Ephes. 1. 17 18. And this we must wait for 3. 'T is received and believed by Faith This is often told us in the Scripture 1 Pet. 1. 18. In whom believing ye rejoice with Ioy unspeakable and full of Glory And Rom. 15. 13. The God of Hope fill you with Ioy and Peace in believing We cannot be affected with the great Things Christ hath done and purchased for us till we believe them There is in Faith three things Assent Consent and Affiance 1. Assent or a firm and certain belief of the Truth of the Gospel concerning Christ as the only sufficient Saviour by whom alone God will give us the pardon of Sins and Eternal Life John 4. 42. We have heard him our selves and know that this is indeed the Christ the Saviour of the World And Iohn 6. 69. We believe and are sure that thou art that Christ thâ— Son of the Living God When we are verily perswaded of this as we are of any thing that appeareth true to us this stirreth up Joy Others have but an hear-say Knowledg not a Believing Assent Surely Christ is a delectable Object what hindereth then but that we rejoice in him Nothing but want of Faith For if this be true we so Necessitous and he so Al-sufficient a Remedy why are we not so affected with these things as the worth of them doth deserve Nothing can be rationally said but that we are not soundly perswaded of the truth of it 2. A Consent This Grace is dispensed by a Convenant which bindeth mutually assureth us of Happiness and requireth Duty from us Therefore an unfeigned Consent or a readiness to fulfil those terms expressed in the Promise is required of us or a resolution to repent and obey the Gospel Christ hath Offices and Relations that imply our Comfort and other Offices and Relations which imply our Duty Or rather the same do both He is our Teacher and King as well as our Priest and we must submit to be ruled and taught by him as well as depend upon the Merit of his Sacrifice and Intercession Heb. 5. 9. And being made perfect he became the Author of Etâ—â—nal Salvation to all them that obey him And they are so taught the Truth that is in Jesus that they put off the Old Man and put on the New Ephes. 4. 20 21. True Believers must be Scholars daily learning somewhat from Christ yea his Priesthood implieth Duty Dependance humble Addresses A broken-hearted coming to God by him As his Kingship and Prophetical Office implieth privilege also His defending and teaching us by his Spirit 3. There is Affiance Which is a reposing of our Hearts or a relying upon God promising remission of Sins and Eternal Life for Christ's sake alone that he will be as good as his word while we diligently use the Means ordained to this end Rom. 2. 7. And this Confidence hath an influence upon this Joy Heb. 3. 6. or a delightful sense of our Redeemer's Grace 4. 'T is improved by Meditation For the greatest things do not work unless we think of them and work them into our Hearts The natural way of Operation is That Object â—tir up Thoughts and Thoughts stir up Affections Psal. 104. 34. My meditation of him shall be sweet I will be glad in the Lord. The more frequent and serious Thoughts we have of the Love of God in Christ and the more deep and ponderous they are the more do they blow up this Holy Fire into a Flame Now for this end was the Lord's Supper instituted where the whole Gospel is applied and sealed to us that this delight might be afresh acted and stirred in us at the Lord's Table while our minds are taken up in considering Christ the great Apostle and High Priest of our Confession Heb. 3. 1. Surely it should not be an idle and fruitless Contemplation it should stir up Love and what stirreth up Love stirreth up Delight I come now to the last part of the Description 5. The particular Affection caused by this sense is mentioned We delight in the Grace of the Redeemer more than in all other things whatsoever Where 1. Take noice of the Affection it self Then 2. The Degree of it 1. The Affection it self Which is Delight or a well-pleasedness of Mind in the Grace that is brought to us by the Knowledg of Christ. This inlargeth the Heart and filleth it with a Sweetness and Contentment and the Vent of it is Praise for the Heart being inlarged cannot hold and contain it self Psal. 33. 14. I will shew forth all they Praise in the Gates of the Daughter of Sion I will rejoice in thy Salvation Joy cannot be kept within doors it will break out in all suitable ways of Expression The Heart doth first Rejoice and then the Tongue doth overflow The Heart is filled with Joy and then the Tongue with Thanksgiving So Psal. 35. 9. My Soul shall be joyful in the Lord it shall rejoice in his Salvation Nothing disposeth the Heart to praise
the strong and confirmed can bear though we cannot love their Weakness yet we must love the Weak and bear with the Infirmities of the Weak not break the bruised Reed Infants must not be turned out of the Family because they cry and are unquiet and troublesome though they be peevish and froward yet we must bear it with gentleness and patience as we do the frowardness of the Sick if they revile we must not revile again but must seek gently to reduce them notwithstanding all their Censures to entertain them with contempt is to prejudice them quite against all Instruction Iob would not despise the Cause of his Man-servant or Maid-servant when they contended with him Iob 31. 13. 2. The Weak But who will own this Title and Appellation Because in Controversies of Religion all seem to stand upon the same Level and another differeth from me as much as I do from him their Opinion is as far from mine as mine from theirs who then shall be accounted weak I Answer 1. Our Rule is plain and as it distinguisheth Error from Truth so Weakness and partial Christianity from that which is more perfect and thorough Besides 't is clear some have not the Gifts of Knowledg and Experience that others have nor such advantages of Education and Study and helps of knowing the Truth and though they are not to captivate their Understandings to the Dictates of others yet they should search and search again and again and have double Light when they are by the seeming Evidence of Truth forced to differ 2. Christianity teacheth us to think meanly of our selves and not to be wise in our own Conceits Phil. 2. 3. In lowliness of mind let each esteem others better than themselves at least we should have such a sense of our Imperfections as to make us tractable and teachable 3. If you will not own your selves Weak do the part of the Strong meekly hold forth your Light produce your Reasons to convince others but if you have nothing to produce but your Obstinacy and Ignorance surely you are not only a weak but a perverse Brother But what are the Weak to do not to rend and cut off themselves from the rest of Christians or be strange to them upon every lesser dissent nor to raise Troubles by your Censures but to be humble teachable diligent in the use of Means to lay aside obstinate Prejudices to examine how it cometh to pass that the rest of the Godly and you differ to leave room still for the discovery of God's Mind where your Grounds are not clear and certain and to count it no shame to retract that former practice which a future Conviction disproveth II. The Reasons 1. From the Necessity Excellency and Utility of Union What more clear in the Scriptures than that Christians should endeavour to be united Christ prayed for it Ioh. 17. 21 22 23. That they all may be One that they may be One as we are One that they may be perfect in One. And the Apostle enforceth it by the most vehement Intreaties that can be used Phil. 2. 1 2. If therefore there be any Consolation in Christ if any Comfort of Love if any Fellowship of the Spirit if any Bowels of Mercy fulfil ye my Ioy that ye be like-minded having the same Love being of one Accord and of one Mind Who can withstand such an adjuration and powerful beseechings as these that if ever they found any comfort by his Ministry and ever had any Hope by Christ ever any Influence of the Spirit ever any Pity and Compassion over Souls that they would look after Unity in Judgment Love and Affection and lay aside their Differences and Carnal Emulations Again they caution us against those that cause Divisions Rom. 16. 17 18. Now I beseech you Brethren mark them which cause Divisions and Offences contrary to the Doctrine which ye have learned and avoid them for they that are such serve not our Lord Iesus Christ but their own Belly and by good Words and fair Speeches deceive the Hearts of the Simple They press Unity upon us by very cogent Arguments that carry the highest Reason with them Ephes. 4. 4 5 6. There is one Body and one Spirit even as ye are called in one Hope of your Calling one Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all Seven uniting Considerations are there heaped up together 1. There is one Body of Christ whereof all are Members The whole Church maketh but one Body knit by Faith to Christ their Head and by the Bond of Love among themselves and the meanest Christian is a Member in this Body Now 't is unnatural if the Members of the same Body should tear and destroy one another and that the Body of Christ should be rent and torn and wo be to them by whom it is so 2. This Body is animated by one Spirit that if any be a Member of this Body it 's necessary that he have the Spirit of God abiding in him to renew and quicken him Now this one and the self-same Spirit as the Apostle calleth him 1 Cor. 12. 13. worketh in all the Saints if his Gifts be various they proceed from the same Author and they are variously dispensed to preserve Society and Communion that one may not say to another I have no need of thee However there is but one new Nature in all the Sanctiâ—ied 3. One Hope of Glory We are all joint Heirs of the same Kingdom we all expect one End and Happiness where we shall meet and live together for ever Now those that shall meet and live together in Glory hereafter should live together in Peace and Concord here 4. There is one Lord one Mediator and Blessed Saviour Now shall the Servants of one Master fall at odds with themselves neglect their Master's Work committed to them beat their fellow-Servants and eat and drink with the Drunken 5. One Faith Fides quae creditur he meaneth the Doctrine of Faith in the Gospel We agree in the same Fundamental Truths of the Gospel as the only Object of saving-Faith and shall we strive about Things of less Importance and Moment there is but one Gospel which is the Seed of our New Birth the Rule of our Faith and Lives the Foundation of our Hope the Food of our Souls 6. One Baptism that is the same New Covenant sealed and confirmed by Baptism and when our Father's Testament is clear do we quarrel about petty and mean Things 7. One God and Father of all who is above all and through all and in you all We have one common God and Father whose Eminency is above all Creatures whose presence and powerful Providence runneth through all Creatures but his special Presence by the gracious Operations of his Holy Spirit is in the Regenerate Surely this is a strong Bond of Union to be one in God he is the common Father of all Believers through
complain of God but your selves and beg Grace more fâ—â—lingly In short you are not able because you are not willing And your impotency is increased by evil habits contracted and long custom in Sin I now proceed to the fourth Consideration 4. None of these Excuses are sufficient for not following of Christ. And that 1. Because of his Authority Who requireth this Duty from us or imposeth it on us 'T is the Lord Jesus Christ to whose Sentence we must stand or fall When he biddeth us follow him and follow him speedily to excuse our selves is to countermand and contradict his Authority 'T is flat disobedience though we do not deny the Duty but only shift off and excuse our present complyance For he is as peremptory for the Time and Season as for the Duty Now while 't is called to day harden not your hearts Heb. 3. 7 8. God standeth upon his Authority and will have a present Answer If he say To day 't is flat disobedience for us to say To morrow or suffer me â—irst to do this and that business 2. It appeareth from his Charge to his Messengers Nothing can take off a Minister of the Gospel from seeking the Conversion and Salvation of Souls We cannot plead any thing to exempt us from this Work to plead that the Peoples hearts are hard and that the Work is difficult and full of danger will not serve the turn no Their Blood will I require at thy hands Therefore all excuses set aside we must address our selves to our work Acts 20. 23 24. Paul went bound in the Spirit and the Holy Ghost had told him that in every City Bonds and Afflictions did abide and wait for him But saith he None of these things move me neither count I my Life dear to my self so as I may finish my course with joy and the Ministry which I have received of my Lord Iesus to testify the Gospel of the Grace of God He was willing and ready to endure what should befal him at Ierusalem and reckoned nothing of it nor of loss of Life if he might successfully preach the Gospel and serve Christ faithfully in the Office of the Ministry If nothing be an excuse to us can any thing be an excuse to you Should your Souls be nearer and dearer to us than to your selves 3. It appeareth from the matter of the Duty imposed on you If you consider the Excellency and the Nececessity of it To begin first the Excellency All Exâ—uses against Obedience to God's Call are 〈◊〉 from the World and the things 〈…〉 in the World Now there is no 〈…〉 between the things of the 〈…〉 following Christ's Counsel 〈…〉 â—verlastingly happâ— The Question will soon be reduced to this Which is most to be regarded God or the Creature the Body or the Soul Eternity or Time The Excuses are for the Body for Time for the Creature but the Injunctions of Duty are for God for the Soul and for Eternity Sense saith Favour the Flesh Faith saith Save thy Soul The one is of everlasting Consequence and conduceth to an happiness that hath no end the other only for a time 2 Cor. 4. 18. While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal One turn of the Hand of God separateth the neglected Soul from the pampered Body And then whose are all these things 2. The Necessity that we may please God and enjoy him for ever We can never plead for a necessity of sinning for a Man is never driven to those streights whether he shall sin more or less but sometimes Duties come in competition Duty to a Father and a special injunction of Christ's to follow him One must be subordinated to the other and the most necessary must take place the less give place to the greater Now this is much more true of those things which are usually pleaded by way of hesistancy or as a bar to our Duty as our worldly and carnal satisfactions But you will say We must avoid poverty and shame But it is more necessary to avoid damnation Not to preserve our temporal Interests but to seek after eternal Life Luke 10. 42. One thing is necessary 4. It appeareth from the nature of the Work To follow Christ is not to give to him as much as the Flesh can spare but wholly to devote your selves to his Service to sell all for the Pearl of great price Mat. 13. 46. And you are obliged to walk so that all may give way to the Glory of God and the Service of your Redeemer If he will imploy us thus and thus we must not contradict it or please any thing by way of excuse Vse Do not neglect your Duty for vain Excusâ—s The excusing humour is very rife and very prejudicial to us for the Sluggard hath an high conceit of his own Allegations Prov. 26. 16. The Sluggard is wiser in his own conceit than seven Men that can râ—nder a reason In the Eastern Countries their Counsel usually consisted of seven as we read of the seven Princes of Media and Persia Esther 1. 14. Therefore let us a little disprove this vain conceit The Sluggard thinketh himself so wise that all others are but giddy and â—raisy-brain'd People that are too nice and scrupulous and make more ado with Religion than needeth But can a Man do too much for God and Heaven 1 Thess. 2. 12. The Sluggard thinketh 't is a venture and he may venture on one side as well as the other but 't is a thousand to one against him in the eye of Reason put aside Faith in doubtful Cases the surest way is to be taken But to draw it to a more certain determination 1. Nothing is a reasonable excuse which God's Word disproveth for the Scriptures were penned to discover the vain Sophisms which are in the Hearts of Men. Heb. 4. 12. For the Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Ioints and Marrow and is a discerner of the Thoughts and Intents of the Heart To discover the Affections of a sensual Heart however palliated with the pretences of a crafty Understanding Certainly our private Conceits must not be lifted up against the Wisdom of God nor can a Creature be justified in going against his Maker's Will Nothing can be Reason which the God of Wisdom contradicts and calleth Folly Jer. 8. 9. Lo they have rejected the Word of the Lord and what Wisdom is in them 2. Nothing can be pleaded as a reasonable Excuse which your Consciences are not satisfied is Reason Men consult with their Affections rather than with their Consciences Conscience would draw other Conclusions therefore our Excuses are usually our Aggravations Luk. 19. 22. Out of thy own mouth will I judg thee thou wicked Servant The Master expected increase
observe 1. That Faith looketh mainly to Heaven or the saving of the Soul as the prime Benefit offered to us by Jesus Christ. For all attend to this 1 Tim. 1. 16. For a Pattern to them who should hereafter believe on him to life everlasting This was that they chiefly aimed at and therefore called the End of our Faith 1 Pet. 1. 9. For this end were the Scriptures written John 20. 31. These things are written that ye might believe that Iesus is the Christ the Son of God and that believing ye might have Life through his Name The Scriptures are writâ—en to direct us to know Christ aright who is the Kernel and Marrow of all the Scriptures who is the great Subject of the Gospel and that the chief Benefit we have by him is eternal Life by which all our Pains and losses for Christ are recompenced and from whence we fetch our Comfort all along during the course of our Pilgrimage and upon the hopes of which the Life of Grace is carried on and the Temptations of Sense are defeated so that this is the main Blessing which Faith aimeth at 2. That the sure grounds which Faith goeth upon is God's Promise through Jesus Christ and so it implieth 1. That there is a God who is a Rewarder of them that diligently seek him for the Apostle pursuing this Discourse telleth us Heb. 11. 6. That a Man must believe God's Being and Bounty before he can do any thing to the purpose for him 2. That this God hath revealed himself in Jesus Christ as willing to accept poor Creatures who refuse not his New Covenant and remedying-Grace to Pardon and Life For the guilty Creature would stand at a distance and not receive his Offers with any comfort and Satisfaction had not God been in Christ reconciling the World to himself 2 Cor. 5. 19. But now they may be invited to come to him with hope vers 20. And his gracious Promises standing upon such a bottom and foundation are the sooner believed 2 Cor. 1. 20. For the Promises of God are in him Yea and in him Amen to the Glory of God by us that is the Promises of God propounded in Christ's Name are undoubtedly true they are not Yea and Nay but Yea and Amen They do not say Yea to Day and Nay to Morrow but always Yea so it is and Amen so it shall be because they stand upon an immutable Foundation the everlasting Merit and Redemption of Christ. 3. It implieth That the Scriptures which contain these Offers and Promises are the Word of God For though God's Veracity be unquestionable how shall we know that we have his Word 't is laid at Pledg with us in the Scriptures which are the Declaration of the Mind of the Eternal God The Promises are a part of those Sacred Scriptures which were written by the inspiration of the Holy Spirit and sealed with a multitude of Miracles and bare the very Image and Superscription of God as every thing which hath past his Hand hath his Signature upon it even to a Gnat or Pile of Grass and have been received and preserved by the Church as the certain Oracles of God and blessed by him throughout all Generations and Successions of Ages to the convincing converting sanctifying and comforting of many Souls And carry their own Light Evidence and Recommendation to the Consciences of all those who are not strangely perverted by their brutish Lusts and blinded by their worldly Affections For the Apostle saith By the manifestation of the Truth commending our selves to every Man's Conscience For if our Gospel be hid 't is hid to those who are lost The God of this World having blinded their Eyes lest the Light of the glorious Gospel should shine unto them 2 Cor. 4. 2 3 4. Upon these grounds doth Faith proceed which I have mentioned the more distinctly that you might know how to excite Faith for besides praying for the Spirit of Wisdom and Illumination to open our Eyes we must use the means both as rational Creatures and new Creatures And what Means are more effectual than those mentioned 1. Is there not a God If there be not a God How did we come to be Thou wer 't not made by chance And when thou wer 't not thou couldst not make thy self Look upon thy Body so curiously framed Whose workmanship could this be but of a Wise God Upon thy Soul Whose Image and Superscription doth it bear Give unto Caesar the things which are Caesar's and unto God the things which are God's Nay look upward downward within thee without thee what dost thou see hear and feel but the Products and Effects of an eternal Power Wisdom and Goodness Thou canst not open thine Eyes but the Heavens are ready to say to thy Conscience Man there is a God an inâ—inite eternal Being who made us and all things else Now for the second Hath not this God revealed himself gracious in Christ Nature declareth there is a God and Scripture that there is a Christ. As there is one God the first Cause of all infinitely powerful wise and good therefore 't is but reasonable that he should be served and according to his own Will But we have faulted in our Duty to our Creator and therefore are in dread of his Justice Certainly reasonable Creatures have immortal Souls and so die not as the Beasts therefore there is no true Happiness in these things wherein Men ordinarily seek it Is it not then a blessed discovery that God hath brought Light and Immortality to light by Jesus Christ that he sent him into the World to be a Propitiation and to satisfy his Justice and to redeem us from our guilty Fears And shall we neglect this great Salvation brought to us by Jesus Christ or coldly seek after it Surely God is willing to be reconciled to Man or 〈◊〉 he would presently have plunged 〈◊〉 into our â—ternal Estate as he did the Angels upon their first sinning But he waiâ—eth and beareth with many 〈◊〉 he beseecheth us and prayeth 〈◊〉 to be reconciled And how shall we 〈◊〉 if we neglect so great Salvation whiâ—h wâ—s first spoken by the Lord and then confâ—â—mâ—d unto us by them that heard â—im God also bearing them witness both with Signs and Wonders and divers Miracles and Gifts of the Holy Ghost according to his own Will Heb. 2. 3 4. Would Holy Men cheat the World with an Imposture or would God be accessory in lending his Power to do such marvellous things It cannot be And then for the third Is not this a part of the Word of God which Holy Men have written to consign it to the use of the Church in all Ages 1 Iohn 2. 45. This is the Promise which he hath promised us Eternal Life Is not this God's Promise And will not God be mindful and regardful of his Word He was wont to be tender of it Psal. 138. 2. Thou hast magnified thy Word above all thy Name above
Worth of those blessed Things which are to come and so to take the Thing promised for our Happiness and the promise for our Security 1. There is no true sound Faith till we take the everlasting Fruition of God in Glory for our whole Felicity till our Hearts be set upon it and we do desire it intend it wait for it as the chief Good and Blessedness The upright Heart is known by its Treasure Mat. 6. 20 21. Lay up Treasure in Heaven for where your Treasure is there your Heart will be also Now if this be so other things will be lessened all other Hopes and Happiness is nothing worth and will appear so if compared with this better part with what we account our Treasure you will see all this World is Vanity and hath nothing in it worthy to be compared with the Salvation of our Souls 2. There is no true Faith where the Word and Promise of God is not taken for our Security so as our Trust in his Word may quiet and embolden us against Temptations and give us stronger Consolation than all the visible things on Earth Psalm 119. 111. and Heb. 6. 18. We should do more and go farther upon such a Promise than for all that Man can give unto us Earthly Pleasures and Possessions should be small things in regard of the Promise of God This should make us row against the stream of the Flesh and cross its desires and appetites and deny the Conveniencies of the World and all because we have God's Promise of better things 2. This forsaking cannot be without Faith because the Flesh is importunate to be pleased with present Satisfactions and loth to part with things which we see and love for that God and Glory which we never saw to quit what is present for what is future and with patience to be expected The Flesh is for pleasing the Body but Faith is for saving the Soul Heb. 10. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purchasing the Soul with the loss of other things So that this is Faith nothing but Faith and other Faith is not true and sound 2. It maketh us to give up our selves to the conduct of the Word and Spirit for obtaining this Happiness I add this because the Word is our Rule Gal. 6. â—6 and the Spirit our Guide Rom. 8. 14. And Faith is not only an apprehension of Privileges but 〈…〉 of Subjection And the sound Believer devoteth himself to the Love Fear Service and Obâ—dience of God 2 Cor. 8. 8. They first gave up themselves to the Lord and to 〈◊〉 by the Will of God that is to the Apostles as Christ's Messengers to be directed in the Way to Heaven Psal. 119. 38. Stablish thy Word unto thy Servant who is devoted to thy fear This now is saving-Faith The Vse is to exhort you to believe to the saving of the Soul To this end 1. Because Faith is the Gift of God beg the Spirit of Wisdom and Revelation that your Eyes may be opened that you may see what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints c. Ephes. 1. 17 18. That you may be convinced of the truth and worth of the Blessedness promised and know and see it not by a traditional Report but in the lively Light of the Spirit such as may affect and engage your Hearts Naturally we are purblind 2 Pet. 1. 9. have no accute discerning but in Back and Belly Concernments We know what is noxious or comfortable to the present Life pleasing or displeasing to the Flesh but are little affected with the danger of perishing for ever the need of Christ or the worth of Salvation and till God make a change how slight and sensual are we 2. Think often and seriously how much the saving of the Soul is better than the saving or getting or keeping all the World Matth. 16. 26. What will it profit a Man if he should gain the whole World and lose his own Soul So much as God is to be preferred before the Creature Heaven before the World Eternity before Time the Soul before the Body so much must this Business of saving the Soul have the preheminence and be preferred before the Interests of the Body and the bodily Life But alas what poor things divert us from this Happiness the satisfying of the Flesh the pleasures of Sin for a season a little Ease or Profit or vain-Glory this is all for which we slight Heaven and our own Salvation 3. Put your selves into the way of Salvation by sâ—eking Reconciliation with God by Christ. You are invited in the universal conditional Offer Iohn 3. 16. 'T is offered to all that will repent and believe and there is no exception put in against you to exclude you Why then will you exclude your self Therefore come forward in the way of Faith and God will help you 4. Mind often the genuine Effect of the True Faith It makes you forsake all that you may be obedient to Christ and resolved upon it Therefore consider 1. the Necessity of it You can neither trust God nor be true to him till your Heart be loosened from the Pleasures and Profits and Honours in the World and you can venture all upon the security of his Promise other Hopes and Happiness will divert us from the true Happiness and the good feed will be choaked by the cares of this World and voluptuous Living that you can bring nothing to perfection Either you will turn aside by open Defection or Apostacy or else be a Dwarf and Cripple in Religion all your days either in Mortification in denying the sinful Pleasures of the Senses you will slight the fulness of Joy at God's right Hand for a little vain Pleasure which when 't is gone 't is as a thing of nought 'T is the Pilgâ—im abstaineth from fleshly Lusts He that runâ—eth not as uncertain that keepeth down his Body 1 Cor. 9. 26 27. or in a way of Self-denial run few hazards for Christ It may be they may make some petty losses but do not sell all for the Pearl of great Price Or in a way of Charity How else can you lend to the Lord upon his Bond or the security of his Promise Prov. 19. 17. He that hath pity on the Poor lendeth unto the Lord and that which he hath given will he pay him again 2. Consider the Profit Whatever a Believer losâ—th by the Way he is sure to have it at the end of his Journey Mat. 19. 28. Iesus said unto them Verily I say unto you that ye which have followed me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel You will be no losers by God at the last A Wedding SERMON GEN. 2. 22. And brought her unto the Man THE words belong to the Story of the first Marriage that ever was celebrated in the