was of that wicked One and slew his Brother And wherefore slew he him Because his own Works were Evil and his Brother 's Righteous Partly Because there is in them a Spirit of Envy and Emulation Both are Rivals for the Favour of God The Spiritual Worshippers take the right way and the Formalists the wrong way to obtain it The first are received the latter rejected And they being at such great pains and costs in their wrong way cannot endure that any should be preferred before them witness Cain and Abel Where carnal Confidence is there is bitterness of Spirit against sincerity 3. Because they have so much to do with God They that look to Men may rest in an outward appearance but one whose Business lieth mainly with God must look to the frame of his Heart that it be right set towards Holiness Now this is the course of a thorow Christian 'T is God's Wrath that he feareth God's Favour that is his Life and Happiness God's Presence into which he often cometh God's Mercy from whom he expecteth his Reward and with God he hopeth to live for ever Now bare Externals arâ— of no account or worth with God John 4. 24. God is a Spirit and they that worship him must worship him in Spirit and in Truth 1 Sam. 16. 7. But the Lord said unto Samuel Look not on his Countenâ—nce or on the heighth of his Stature because I have refused him for the Lord seeth not as Man seeth for Man looketh on the outward Appearance but the Lord looketh on the Heart Prov. 16. 2. All the ways of a Man are clean in his own Eyes but the Lord weigheth the Spirit Men judg after the outward Appearance but God weigheth the Spirits 4. Because of the Nature of Gospel-Worship which is simple spiritual and substantial therefore called Spirit often in opposition to the Ceremonies of the Law and the ministration of the Spirit unto Life 2 Cor. 3. 8. The Law is called Letter and the Gospel Spirit Now for a Christian to turn the Ordinances of Christ into Flesh which were appointed to be the Ministration of the Spirit this is to alter the nature of Things and turn the Gospel by which is all our Claim and Hope into a dead Letter 5. This Confidence should not be cherished by a Christian because it can bring no solid Peace to the Conscience for the present External Justificiaries are uncertain the Man that kept all these things from his youth saith What lack I yet Mat. 19. 20. He asketh as a Man unsatisfied for our Bondage doth not wear off with External Duties but is increased rather till we are justified in the Name of Christ and sanctified by his Spirit But suppose it satisfieth blind Conscience for the present yet afterwards Men whose Hearts are not sound in God's Statutes fall into sad Complaints and are involved in a Maze and Labyrinth of Doubts and Troubles whence they know not how to extricate themselves They have so much sense of Religion as to understand their Duty and yet are so little brought under the Power of it as not to be able to make out their claim But if this be not the case of all when the hour of death cometh we shall find all is but froth 1 Cor. 5. 56. If we have not minded the Redeemer's Grace his whole Grace the Imputation of his Righteousness and the Regeneration of his Spirit and lived in obedience to his sanctifying Motions Then we shall be filled with horror and amazement The 1. Use is Caution Take heed of having Confidence in the Flesh of placing Religion and valuing your Interest in God by External Observances but look to this That your Hearts be upright with God in the New Covenant To this end 1. Take heed of a false Happiness The Wisdom of the Flesh which is natural to us doth incline us to it Iames 3. 15. doth only prompt us to Pleasure Profit and Honour We set our Hearts on vain Delights and are wholly carried to them value our Happiness by them Whilst we indulge this sensual Inclination the Soul careth not for God other things are set up instead of God The Belly is God Phil. 3. 10. Whose God is their Belly Mammon is their God Mat. 6. 24. And Honour and worldly Greatness is another Idol which Men set up while they value the praise of Men more than the praise of God Iohn 12. 42. Carnal Self-love maketh Idols and sets up other Gods instead of the True God Now therefore make it your first Work to return to God as your Rightful Lord and Chief Happiness as your Soveraign Lord. If you make it your business and purpose to worship God in the Spirit you will rejoice in Christ and have no Confidence in the Flesh. Spiritual Worship convinceth us of Defects and you will see a need of Christ's renewing and reconciling Grace Our Treasure and Happiness is our God Now therefore do you value your Happiness by the Favour of God and not by woâ—ldly Things 2. In the next place Take heed of a Superâ—icial Righteousness For this is plain Confidence in the Flesh. This maketh you sensless and ignorant of your Danger and careless of the means of your recovery and so your Conviction and Conversion is more difficult And therefore Christ saith That Publicans and Harloâ—s enter into the Kingdom of God before Pharisees and Self-Justiciaries Mat. 21. 31. No Condition is more dangerous than to be poor and proud corrupt and yet conceited and confident The most vicious are sooner wrought upon than those that please themselves in External Observances without real internal Holiness or change of Heart This is Two-fold 1. Outward Ordinances 2. Partial Morality 1. Outward Ordinances To rest in your attendance upon and use of these Consider how displeased God was with those that submitted to Sacraments without Reformation 1 Cor. 10. 1 2 3 4 5. With many of them God was not well-pleased but they were overthrown in the Wilderness Spiritual Meat and Spiritual Drink could not keep them from Destruction when they murmured when they fell from Christ to Idolatry when they lusted after Quails when they tempted Christ And will he be more favourable to you Oh! rest not then in the outward use of the Ordinances of Christ God may vouchsafe you this Favour and yet not be well-pleased with you Many that have eaten and drunk in his Presence yet are finally rejected for their sins Luke 13. 26. Many prize the Seal yet tear the Bond that is break the Covenant yet seem to value the Seal of the Covenant that they may have Confidence in the Flesh in the bare external Performance 2. Partial Morality Those that live fairly and plausibly but want the true Principle the Spirit of Christ the true Rule the Word of God the true End the Glory of God that are in with one Duty and out with another fail in their Duties to God or Men Are much in Worship but defective in
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
so much as a sound sense of Religion and a solemn exercising our selves to Godliness maketh us see and loath our selves and pity oâ—hers I find the Pharisees Enemies ever to the â—reeness of God's Grace to Sinners and the Work of Repentance And that the bringing of poor Sinners to Salvation was the great eye-sore They call Christ a â—ine-bibber and a Friend of Publicans and Sinners because of his social and free but sanctified Converse with all sorts of Men Mat. 11. 18. He would not take such a strict form as Iohn did because he would not seem to justify their Pharisaical Rigors So again Luke 15. 2. This Man receiveth Sinners and eateth with them Because he went to them as a Physician to heal their Souls Christ refused not familiarity with the poorest and worst as was needful for their Cure and would not observe the humour of proud Pharisaical Separation by the Parables of the lost Sheep and the lost Groat but confuteth it sheweth that this is the Spirit of the Elder Brother who envied the Prodigal's Return And telleth them in another place that Publicans and Harlots enter into the Kingdom of Heaven before them Mat. 21. 30. pleadeth the Case of the Woman against Simon the Pharisee Luke 7. 30. If this Man had been a Prophet he would have known who and what manner of Woman this is that touched him Luke 7. 47. Christ telleth him She had much forgiven her for she loved much Well then a penitent broken hearted sense of our own being indebted to Grace and tender compassion towards others that yet go astray discovereth the true Spirit of the Gospel But to stand aloof from others by a foolish singularity Isa. 65. 5. which say Stand by thy self come not near to me for I am â—â—lier than thou Some though impure and prophane counted all others unholy and unclean but themselves This inclosing Spirit is the Spirit of Pharisaism An outside strictness without that Faith Love Charity Meekness Usefulness and Humility which is the very Soul and Life of Christianity Usually Gifts and outward strictness puff up Men with a vain conceit of their own Righteousness and a censuring and despising others This one Text sheweth us both the Spirit of Pharisaism and the Spirit of Christianity The Pharisees who abounded in External Observances censured Christ for his free Converse disdained these penitent People whom he invited to a better Life But now true Religion maketh Men humble and lowly in their own Eyes by acquainting them with the desert of Sin and their own Misery and maketh Men pitiful and compassionate towards others more ready to help than to censure them and to use all ways and means to do them good But when Men would shine alone in the repute of Holiness they are envious to those who penitently return to their Duty as those Servants who had wrought all the day envied those that came in at the last hour Mat. 22. 12. or as the elder Brother envied the Prodigal or Simon the Pharisee repined at Mary Magdalen's observance of Christ. They esteem much of their own Works Merits Sufferings and Righteousness O take heed of this Spirit The use of this Bâ—anch is to press us to regard Internals more than Externals and the Substantials more than the Ceremonials of Worship and a broken-hearted thankful sense of our Redeemer's Love before a Legal Righteousness Inward Worship is Love Fear and Trust outward Worship is Prayer Praise Hearing Reading Outward Worship is not a Duty at all times but inward Worship is a Duty at all times for we should always love God and delight in God and trust in God Outward Worship may be omitted for a Work of Mercy and in case of invincible Necessities but inward Worship may never be omitted never dispensed with We always owe Love and renewed Obedience to God and must depend upon him and delight in him Outward Worship may be counterfeited and External Worship without Holiness is highly displeasing to God and never pleasing but when 't is in conjunction with it Hypocrites may abound in Externals but Hypocrites will not delight themselves in the Lord nor heartily devote themselves to him so as to serve please and glorify him the inward Graces cannot be counterfeited but the outward Expression may 2. Be more careful of the Substantials than of the Ceremonials of Religion and to mind the Power of Godliness more than the Form The Substantials of Religion are the Love of God and our Neighbour The Circumstantials are those ways of Worship which God hath appointed whereby we are visibly to express our love to him Now our main care should be in the first place to be intirely devoted and subject to God That was Iob's Character One that feared God and eschewed Evil Job 1. 11. To do that we do out of love to him obeying his Laws as our Rule and depending upon his Rewards as our Happiness And as to Men let us be faithful and walk holily in our Places Callings and Relations being just and kind unto all but having an exceeding dear love for our fellow-Saints and everlasting Companions This is more pleasing to God than the costliest Sacrifices than all our Flocks and Herds or any outward thing that we do for him I take notice of those words of God to Solomon when he was building him a magnificent Temple 1 Kings 6. 11 12. And the Word of the Lord came to Solomon saying Concerning this House which thou art building if thou wilt walk in my Statutes and execute my Iudgments and keep all my Commandments to walk in them then will I perform my Word to thee which I spake to David thy Father God hath more respect to Solomon's faithful Obedience than to that glorious Building So far do Morals exceed Ceremonials in Religion 3. That you prefer a broken-hearted thankful sense of our Redeemer's Love before legal and conceited Righteousness of our own Christ's love to Sinners is that which the Pharisees mainly stumbled at An external shew and fair pretence of a good Life which had no bottom of Regeneration was the superficial Righteousness of the Pharisees Nicodemus who had been of that Sect wondred when that was pressed upon him Iohn 3. 4 5. an outward Conformity which was more in Shew than in Substance in Form and Fashion than in Power was their Religion abstaining from gross Sins as Murder and Adultery but not purifying the Heart from Lusts. Murder they made Conscience of but not of Envy Malice and Hatred Theft but not Covetousness and close Extortion Adultery but not Wantonness or looking upon a Woman to lust after her as you may see at large Matth. 5. Thus Christ presseth us to exceed the Pharisees who turned all Obedience into an empty Formality wherein they puffed up themselves as meer Men and so had never been at the Market of Free Grace all their Wares were their own and their Righteousness of their own spinning and therein stood upon their own Bottom
King saith the Lord of Hosts Slight Worship argueth lessening thoughts of God Do you know to whom you speak 'T is a contempt of God if you think any thing will serve the turn you have mean thoughts of him and do not consider him as you ought to do So our vileness Gen. 18. 27. Who am I that am but Dust and Ashes that I should speak unto God Dust as to the business of his Original and Ashes by the desert of Sin In our nearer Approaches to God thus should we think of our selves 2. With Delight and Affection as our reconciled Father in Christ. So he is to us as the Well-spring of all Grace and Goodness The great Work of the Gospel is to bring us to God as a Father Gal. 4. 6. God as a Judg by the Spirit of Bondage driveth us to Christ But Christ by the Spirit of Adoption bringeth us back again to God as a Father This is the Evangelical way of worshipping that in a Child-like manner we may come to God 3. With Trust Hope and Confidence He knoweth all our Wants can relieve all our Necessities Psal. 57. 2. I will cry unto God most high who performeth all things for me Worship would be a cold Formality if we had to do with one that knew us not or had not Sufficiency and Power to help us But God is Omniscient and All-sufficient and hath promised to hear and help us in our straits He knoweth our Necessities when we know them not II. We come now to the second Character And rejoice in Christ Iesus Thence observe Doct. That the great Work of a Christian is a rejoicing in Christ Iesus or a thankful sense of our Redeemer's Mercy In opening this Point I shall use this method 1 st Shew you What is this rejoicing in Christ. 2 dly I shall prove That Christ is matter of true Rejoicing in his Person Offices Benefits 3 dly That Christians are not sound and sincere in their Profession unless they do keep up this Rejoicing in Christ. 1 st What is this Rejoicing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Original word implieth such a degree of Joy as amounts to glorification or boasting or such an exultation of Mind as breaketh out into some sensible expression of it There are in it three things 1. An apprehension of the Good and Benefit which we have by Christ For otherwise how can we rejoice and glory in Him 1 Cor. 1. 30 31. But of him ye are in Christ Iesus who of God is made to us Wisdom and Righteousness and Sanctification and Redemption That according as it is written He that glorieth let him glory in the Lord Christ is All. That our whole Rejoicing may be in him who hath enlightned us with the Knowledg of the Gospel and shewed us the way of Salvation and is the Author of our Justification and Sanctification and of our deliverance from all Calamities and from Death it self These Benefits are the cause of our rejoicing namely the Promises of the Gospel sealed by his Death and the Graces conveyed to us by his Spirit We rejoice and glory in him as the only and all-sufficient Saviour They that gloried in Circumcision gloried in their entrance into the Legal Covenant They became Debtors to the Law but Christ hath ratiâ—ied it in the New Covenant by his Blood therefore here is more abundant cause of rejoicing 2. Due Affections of Contentment Joy Love Exultation of Heart that followeth thereupon A blessing our selves in our Portion that this great Happiness is fallen to our share offered to us at least if not possessed by us The very Knowledg of Christianity breedeth Joy Acts 8. 8. And there was great joy in that City That is upon the tendency of the Gospel much more when we believe in Christ and embrace his Religion and resolve to become his Disciples They received his Word gladly Acts 2. 41. His Doctrine must be welcomed with the Heart with all Love and Thankfulness 'T is said of the Jaylor Acts 16. 34. That he rejoiced believing in God and all his House He was but newly recovered out of the Suburbs of Hell ready to kill himself but just before so that a Man would think 't were easier to fetch Water out of a Flint or a spark of Fire out of the bottom of the Sea than to expect or find Joy in such an Heart yea though still in danger of Life for treating those as Guests whom he should have kept as Prisoners yet he rejoiced when acquainted with Salvation by Christ More especially should we rejoice when the Comfort is sealed up to our Consciences Rom. 5. 11. Not only so but we also joy in God through our Lord Iesus Christ by whom we have now received the Atonement The Eunuch when he was baptized He went on his way rejoicing Acts 8. 39. 3. An expression of it by an open Profession of Christ's Name both in Word and Deed what-ever it costs us They are said to rejoice in Christ Jesus who in those Times could profess his Name though with hazard and self-denial As the Thessalonians who received the Word with much Affliction and much Assurance and Joy in the Holy Ghost 1 Thess. 1. 6. And 't is expressed by the Parable of the Man that found the true Treasure and for joy thereof sold all that he had to buy the Field Matth. 13. 44. They are willing to lose all other Contentments and Satisfactions for this Christ is enough They needed this Joy to encourage them against the Tryals which they then underwent for Christ's sake and the Gospel's sake 2 dly That Christ is matter of true Rejoicing for they are Fools that rejoice in Bawbles and Trifles A Christian's Joy may be owned and justified When Christ's Birth was celebrated by Angels 't is said Luke 2. 10. Behold I bring you glad tydings of great Ioy. Here is Joy and great Joy in Salvation by Christ And Mary Luk 1. 46 47. My Soul doth magnify the Lord and my Spirit doth rejoice in God my Saviour Surely there is no cause of Joy wanting in God and in God coming as a Saviour In short In Christianity all is fitted to fill our Hearts with Delight and Joy 1. The wonderful Mysteries of our Redemption by Christ. Thereby 1. A way is found out for our Reconciliation with God and how that dreadful Controversy may be taken up and Heaven and Earth may kiss each other 2 Cor. 5. 19. Surely this is glad Tidings of great Joy to self-condemned Sinners who stood always in fear of the Wrath of God and the Flames of Hell What Joy is it to a condemned Man that is ready every day to be taken away to Execution to hear that his Peace is made that Pardon may be had if he will seek it and sue it out 2. A distinct Relation of a defeat of the great Enemies of our Salvation Death Hell the Devil and the World He hath not only made our Peace with the Father by 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
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
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
therefore he should have done what he could Job 15. 6. Thine own Mouth condemneth thee yea thine own Lips testify against thee That 's the strongest Conviction which ariseth from a Man 's own Bosom that 's the reason why there are so many Appeals to Conscience in Scripture 1 Cor. 10. 15. I speak as to wise Men judg ye what I say Your own Hearts tell you ye ought to be better to mind God more and the World less to be more serious in preparing for your eternal estate 3. Nothing can be a reasonable Excuse which reflects upon God as if he had made an hard Law which none can keep especially if urged against the Law of Grace This is to say the Ways of God are not equal therefore there can be no excuse for the total omission of necessary Duties 4. No Excuse can be reasonable but what you dare plead at the Bar of Christ for that is Reason which will go for Reason at last Then the weight of all Pleas will be considered and all negligent Persons that have not improved the Light of Nature or have not obeyed the Gospel will be left without excuse What doth it avail Prisoners to set up a Mock-Sessions among themselves to acquit one and condemn another He is in a good condition that shall be excused in the last Judgment and in a bad condition that shall be condemned then I now proceed to the second Point Secondly That those who are called to follow Christ should follow him speedily without interposing any delays Consider 1. Ready Obedience is a good evidence of a sound Impression of Grace left upon our Hearts There is slighter Conviction which breedeth a sense of our Duty but doth not so strongly urge us to the performance of it And there is a more sound Conviction which is accompanied with a prevailing efficacy and then all Excuses and Delays are laid aside and Men kindly comply with God's Call Cant. 1. 4. Draw me I will run after thee Run It noteth an earnest and speedy motion the Fruit of the powerful attraction of the Spirit Mat. 4. 20. They straightway left their Nâ—ts and followed him The scoffing atheistical World thinketh it easiness and fond credulity but it arguâ—th a sound Impression The impulsions of the Holy Spirit work in an instant for they carry their own evidence with them Gal. 1. 11. Immediatly I consulted not with Flesh and Blood In Divinis non est deliberandum When our Call is clear there needeth no debate or demurring upon the Matter 2. The Work goeth on the more kindly when we speedily obey the sanctifying motions of the Spirit and the present influence and impulsion of his Grace You have not such an advantage of a warm conviction afterward When the Waters are stirred then we must put in for a cure Iohn 5. 4. To adjourn and put it off as Foelix did Acts 24. 15. doth damp and cool the Work you quench this holy Fire or to stand hucking with God as Pharaoh did the Work dieth on your hand 3. There is hazard in delaying and putting off such a business of concernment as Conversion to God Certainly this is a business of the greatest concernment and the greatest Work should be first thought of Mat. 6. 33. Seek first the Kingdom of God and the Righteousness thereof and most thought of Psal. 27. 4. One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord. Now if we delay it is left upon great hazards Life is uncertain for you know not what a day may bring forth Prov. 27. 1. Boast not thy sâ—lf of to morrow for thou knowest not what a day may bring forth If God had given leave as Princes sometimes in a Proclamation for all to come in within a certain day so if God had said Whosoever doth not repent till thirty of forty Years be out there were no great hazard till the time were expired we might entertain Sin a little while longer But we know not the day of our death therefore we should get God to bless us er'e we die A new Call is uncertain 2 Cor. 6. 1 2. It may be he will treat with us no more in such a warm and affectionate manner If he call yet not vouchsafe such assistances of his Grace if peradventure God will give them repentance unto Life 2 Tim. 2. 25. 'T is an hazard or uncertain if the Spirit of God will put another thought of turning into your hearts when former Grace is despised Isa. 55. 6. Call upon the Lord while he is near and seek him while he may be found 4. Consider the mischiefs of delaying every day we contract a greater indisposition of embracing God's Call We complain now 't is hard if it be hard to day it will be harder to morrow when God is more provoked and Sin more strengthned Ier. 13. 23. Yea it may be our natural Faculties are decayed the vigor of our Youth exhausted When the tackling is spoiled and the Ship rotten it is an ill time to put to Sea Eccles. 12. 1. Remember now thy Creator in the days of thy Youth And besides consider the suspicion that is upon a late Repentance The most prophane would have God for their portion at last 5. The Reasons for delay are inconsiderable Suppose it be our satisfaction in our present estate The Pleasures of Sin are sweet and we are loth to forgo them but those Pleasures must one day be renounced or you are for ever miserable Why not now Sin will be as sweet to the carnal Appetite hereafter as now it is and Salvation is dispensed upon the same terms you cannot be saved hereafter with less ado or bring down Christ and Heaven to a lower rate If this be a Reason now it will for ever lie as a Reason against Christ and against Conversion The Laws of Christianity are unalterable always the same and your Hearts not like to be better Or is it That you are willing now but you have no leasure when such encumbrances are over you shall get your Hearts into a better posture Oh no 't is hypocrisy to think you are willing when you delay Nothing now hindreth but a want of Will and when God treateth with thee about thine eternal Peace it is the best time but God always cometh to the Sinner unseasonably in his own account But consider it was the Devil that said Mat. 8. 29. Art thou come hither to torment us before the time The Vse is 1. To reprove that dallying with God in the Work of Conversion which is so common and so natural to us The Causes of it are 1. Unbelief or want of a due sense and sight of things to come If Men were perswaded of eternal Life and eternal Death they would not stand hovering between Heaven and Hell but presently engage their Hearts to draw nigh to God But we cannot see afar off 2 Pet. 1. 9. He that lacketh
evident to you 1. I shall prove That all other things must be hazarded for the saving of the Soul 2. That nothing will make us hazard all things for the purchasing or acquiring the Salvation of the Soul but only Faith 1. That all other things must be hazarded for the saving of the Soul Mat. 10. 39. He that findeth his Life shall lose it and he that loseth his Life for my sake shall find it So 't is repeated again upon the occasion of the Doctrine of Self-denial Mat. â—6 25 26. The saving of the Soul is more than the getting and keeping or having of all the World For the World concerneth only the Body and bodily Life but the saving of Soul concerneth Eternal Life If Life be lost Temporally 't is secured to Eternity when we shall have a Life which no Man can take from us And the Case standeth thus That either we must bring Eternal Perdition upon our selves or else obtain Eternal Salvation They that are thrifty of Life bodily and the Comforts and Interests of it are certainly prodigal of their Salvation But on the other side If we are willing to venture Life Temporal and all the Interests thereof for the saving of the Soul we make a good Bargain That which is left for a while is preserved to us for for ever In short so much as God is to be preferred before the Creature Heaven before the World the Soul before the Body Eternity before Time so much doth it concern us to have the better part safe And as Men in a great Fire and general Conflagration will hazard their Lumber to preserve their Treasure their Mony or their Jewels So should we take care that if we must lose one or other that the better part be out of hazard And what-ever we lose by the way we may be sure to come well to the end of our Journey 2. That nothing will make us hazard all things for the purchasing or acquiring the Salvation of the Soul but only Faith The Flesh is importunate to be pleased Sense saith to us Favour thy self that is spare the Flesh But Faith saith Save thy Soul Faith which apprehendeth things future and invisible will teach us to value all things according to their worth and to lose some present satisfaction for that future and eternal Gain which the Promises of God do offer to us Now Faith doth this two ways By convincing us of the Worth and of the Truth of things promised by God through Christ. The Apostle when he bloweth his Trumpet and summoneth our reverence and attentive regard to the Gospel in that Preface 1 Tim. 1. 15. he saith This is a faithful saying and worthy of all acceptation that Iesus Christ came into the World to save Sinners Salvation by Christ is worthy to be regarded above all things And if it be true all things should give place unto it Now Faith convinceth us of the Worth and Truth and maketh us to take the thing promised for all our Treasure and Happiness and the Promise it self or the Word of God for our whole security 1. It maketh us to take the thing promised for all our Treasure and Happiness Mat. 6. 19 20 21. Lay not up for your selves Treasures upon Earth where Moth and Rust doth corrupt and where Thieves break through and steal But lay up for your selves Treasure in Heaven where neither Moth nor Rust doth corrupt nor Thieves break through and steal For where your Treasure is there your Heart will be also It highly concerneth us to consider what we make our Treasure Worldly things are subject to many Accidents and deseâ—ve not our love nor esteem only heavenly things deserve to be our Treasure If our Hearts be set upon these things 't is a sign we value what Christ hath offered So 2 Cor. 4. 18. While we look not at the things which are seen but at the things which are not seen for the things which are seen are Temporal but the things which are not seen are Eternal We make these things our End aud Scope and Happiness 'T is easy to prove the worth of these things in the general as 't is easy to prove that Eternity is better than Time that things incorruptible are better than those which are subject to corruption That things exempted from Casualty are better than those things which are liable to Casualty and are not out of the reach of Robbery and Violence But to Creatures wedded to sense and present enjoyment 't is difficult and hard to cause them to set their Hearts in another World and to lay up their Hopes in Heaven and to part with all things which they see and love and find comfortable to their Senses for that God and Glory which they never saw This is the Business of Faith or the Work of the Spirit of Illumination changing their Hearts and Minds This general Truth all will determine as that things Eternal are better than things Temporal But we undervalue these gracious Promises whose accomplishment must with patience be expected whilst their future Goodness cometh in actual competition with these bodily Delights which we must forgo and those grievous bodily Afflictions which we must endure out of sincere respect to Christ and his Ways Therefore before there can be any true self-denial Faith must incline us to this offered Benefit as our true Treasure and Happiness whatever we forgo or undergo to attain it 2. For the truth of it the Word of God must be our whole security as being enough to support our Hearts in waiting for it however God cover himself with Frowns and an appearance of Anger in those Afflictions which befal us in the way thither The Word of God is all in all to his People Thy Testimonies have I taken as my Heritage for ever they are the rejoicing of my Soul Psal. 119. 111. If a Man hath little ready Mony yet if he have an Heritage to live upon or sure Bonds he is well â—paid So is a Believer rich in Promises which being the Promises of the Almighty and Immutable God and built upon the everlasting Merit of Christ are as good to him as Performances and therefore cause joy in some Proportion as if the things were in hand Heb. 11. 13. These all died in Faith not having received the Promises but having seen then afar off and were perswaded of them and embraced them And Psalm 56. 4. In God will I praise his Word in God have I put my trust I will not fear what Man can do unto me Faith resteth upon God's Word who is able to save to the uttermost all that come to him by Christ. 1. Vse is Information concerning a weighty Truth namely what the Faith is by which the Just do live 'T is such a trust or confidence in God's Promises of eternal Life through Iesus Christ as that we forsake all other hopes and happiness whatsoever that we may obtain it To make good this Description to you let me