Man's Reason as by God's Authority When it is to be found out by Man's Reason it is left more to the uncertainty of Dispute Bare Nature is an hard Book to study in nor are the Lessons of it so easily found out While the wise Men of the World were debating about Felicity and Happiness Practical Godliness died upon their Hands and Men strove rather to be witty than good and so delivered things more coldly and not with that Life and Power and Authority for the reclaiming and reducing Man to his Duty to God Like the curious Wits of our Age who delight to speak finely rather than successfully in the Matters of Religion 4. The Mysteriousness of it above all natural Reason The Devil playeth on all hands sometimes the Doctrine of the Gospel is too plain sometimes too mystical It cannot enter into their Hearts to conceive how God should be distinguished into three Persons how God should become Man and the like and therefore scoffing Atheists such as are rife in the latter days question all And having lost the Light of their Reason yet retain the pride of their Reason and are objecting all the Difficulties they can think of against the Truth of the Word of God and are apt to say as Nichodemus John 3. 9. How can these things be Till they see a Reason for every thing they will not own it Indeed we must see á Reason why we believe every thing and that is Divine Revelation contained in the Word of God but we cannot always see a reason of every thing which we do believe for many things are Mysteries and we receive them as we do Pills not chew but swallow them we take them upon the Credit of the Revealer to chew produceth a loathsome ejection to swallow an wholsome Remedy Believing in the common Notion of it is a receiving a Truth upon the trust of another So it differeth from knowing for then we reason of our selves and Divine Faith is a receiving such things as God hath revealed because he hath revealed them Then our first enquiry is Whether these things be so or so not how they can be so Therefore we begin at the wrong end if we enquire first How can this be In many cases constat de re the thing is evident in Scripture but non constat de modo how it can be is beyond our reach Now when we should believe we dispute and cavil rather than enquire If any thing be not plainly revealed by God you may reject it without sin but if it be you must not contradict all that you cannot comprehend The Trinity of the Persons in the Unity of the Divine Essence or how a Virgin should conceive oâ— how a God can become Man 'T is sufficient that all this is revealed in Scripture which carrieth its own Evidence in its Forehead and shineth by its own Light and hath the Seal and Stamp of God upon it In short to believe is not to receive a thing in its own Evidence but upon the credit of the Testifier If you will not credit it unless the thing be evident in it self you do not believe Christ but your own Reason and instead of being thankful for the Revelation you quarrel with his Truth because 't is somewhat above your Capacity you should captivate your Understandings to the Obedience of Christ 2 Cor. 10. 5. I now come to shew you Fourthly The Kinds of this Sin of being offended in Christ. Three Distinctions I shall give you 1. There is an Offence with Contempt and an Offence with Discouragement 1. The Offence with Contempt is when we are prejudiced against or turn from the Faith either never embrace it or quite forsake it Contempt produceth Unbelief and Disobedience They are so given over to their sinful Courses that they cannot be perswaded to relinquish them John 3. 19. This is the condemnation that Light is come into the World and that Men love Darkness rather than Light because their Deeds are Evil. Nothing will gain them to submit to Christ's healing Methods they think he seeketh their Loss and Hurt rather than their Benefit because he would reclaim them from their Lusts. These reject all Admonitions and remain obstinate impenitent in their Sins 2. The Offence with Discouragement When Men are staggered in their Hope and Obedience Troubles are distastful to the Flesh which seeketh its own ease Some are discouraged in a greater some in a lesser degree Heb. 12. 3. Lest â—e wax weary and faint in your minds Weariness is a lesser degree of deficiency Faintness a greater These Terms are translated from the Body to the Mind 2. There is an Offence of Ignorance and an Offence of Malice and Opposition 1. The Offence of Ignorance and Weakness When Men are carried with a blind Zeal I verily thought that I ought to do many things against Iesus of Nazareth saith Paul Acts 26. 9. Men of a superstitious Conscience are like a blind Horse full of Mettle but ever and anon stumbling But this is more pardonable 1 Tim. 1. 13. Who was before a Blasphemer and a Persecutor and Injurious but I obtained Mercy because I did it ignorantly in unbelief 2. There is the Offence of Malice and Opposition when Men err not only in their Minds but in their Hearts do not know and do not desire to know they would not know what they know and are willingly ignorant Nolentes audire quod auditum damnare non possunt c. Tertul. in Apol. They have not a mind to know that which they have not a mind to do They would not know the Truth because they have a mind to hate it this is spoken of Acts 13. 45. They were filled with Envy and spake against those things which were spoken by Paul contradicting and blaspheming This is malice Men first hate then persecute and oppose the Truth Conviction choak'd with Prejudices breaketh out into rage against that way they were convinced of or the Light of which they cannot rationally withstand Herod taketh offence against Iohn Baptist whom he formerly liked and then beheadeth him Light resisted or not kindly used maketh a Man turn Devil that he may the more deface all feelings of Conscience This is the malignity of Revolters Hosea 5. 5. they will hear nothing to the contrary 3. There is a Total and there is a Partial Offence The Total Offence is when Men will give Christ no place in their Hearts but remain in their Infidelity John 8. 24. Because ye believe not that I am he ye shall die in your sins When they will take no warning they shall perish for despising the Remedy The Partial Offence is when they do not receive all of Christ though they may be sound in the Main these are those that the Apopostle speaks of That they are saved as by Fire 2 Cor. 3. 18. Some Doctrine or Practice wherein they allow themselves may prove false and unchristian yet the Man may be mercifully dealt with
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
Jesus Christ. Some are Weak some Strong some Rich some Poor but they have all an equal Interest in God Now for us who are so many ways one to be rent in pieces How sad is that All these places and many more shew how every Christian should as far as 't is possible be an esteemer and promoter of Unity among Brethren and not only make Conscience of Purity but of Unity also which next to Purity is the great Badg of Christianity 2 dly From the consideration of our mutual Frailties who have all in part a corrupt Will guided by a blind Mind Now as the Apostle saith of the High Priest who is taken from Men Heb. 5. 2. That he is one that can have compassion of the Ignorant and them that are out of the way for that he is compassed about with Infirmities This should be verified in every one of us one Sinner ought to have compassion of another the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can reasonably bear with the ignorance of Brethren because of the common Relation Gal. 6. 1. Ye which are Spiritual restore him with meekness so him that is weak receive Rom 14. 1. The Apostles being immediately inspired were more infallible than we are Oh do but consider what we were and what we are For we our selves were sometimes foolish and disobedient Titus 3. 3. Did not we all sit in Darkness and in the shadow of Death Were we not all ignorant of the Ways of God and the Things which belong to our Peace Hath God meerly by his Grace brought us to the knowledg of his Truth and shall we contemn and disdain our weak Brother or insult over him and determine and judg rashly of him Who maketh thee to differ 1 Cor. 4. 7. 2. What we are weak Creatures not infallible now after we are light in the Lord we have our Errors in Knowledg and Practice some more some less according to the degree of our growth Psal. 19. 12. God revealeth to his Saints all necessary Truth but not every particular Truth out of wise Dispensation 3 dly From the consideration of the probability of Divine Illumination 1. This Illumination cometh from God only 'T is he that powerfully revealeth it and setleth the Heart in the belief of it Acts 16. 4. And 1 Cor. 3. 6 7. I have planted Apollos watered but God gave the increase The best Means may be disappointed till God cooperate with them let us then with patience use the Means and refer the Issue to God 2 Tim. 2. 25. In meekness instructing those that oppose themselves if peradventure God will give them Repentance unto Life If we seek to force Men to our Opinion before Men are convinced that is a tyranny which will do little good it may make Hypocrites but it will never make real Converts 2. This Illumination is given by God by degrees The Apostle prayeth for the converted Ephesians That God would give them the Spirit of Wisdom and Revelation Ephes. 1. 17. They had it before but he meaneth a greater measure Therefore weak Christians are not to be discouraged though they see not as far as others some see more some less according to the state and condition wherein God will imploy them Some need more Light than others as Ministers more than People Governors more than Inferiors but all have sufficient some at first see Men walking like Trees Mark 8. 24 25. but afterwards the Light groweth more clear and more distinct In short he doth not reveal his Mind to his Children all alike nor all at once but here a little and there a little as narrow-mouth'd Vessels can take it in 3. Those who are not for the present may be afterwards instructed in the Truth The Apostle proceedeth in the hopes of that 1. Upon the Supposition That they were already converted to the Christian Faith and were sincere in the Belief and Profession of it Those that belong to God will one time or other be enlightned in the knowledg of all necessary Truths For God that hath begun a good Work will perfect it Phil. 1. 6. If the Saints at first Conversion when they were called from Darkness to Light did not hinder Illumination then and the knowledg of those many Soul-saving Truths which God revealed to them then so as to recover them from a partial Error we may presume that God will give them a farther understanding of the Way of Salvation though now under some Error as Aquila and Priscilla expounded to Apollos the Way of God more perfectly Acts 18. 26. 2. Upon the Supposition that they were humble and tractable Psal. 25. 9. The Meek he will guide in Iudgment the Meek he will teach his Way They lie open to Information but if Men be puffed up with Self-conceits there is more hopes of a Carnal Fool than of them that is a sensual and brutish Man 3. That they will not neglect any means of Study and Prayer Study For we must dig for Knowledg as for Silver Prov. 2. 4. not only cry for it but dig for it in the Mines of Knowledg common and obvious Apprehensions lead us into Error And then Prayer Psal. 119. 18. Lord open mine Eyes that I may see wondrous Things out of thy Law God must take away the Vail Now then upon prayer to God and applying themselves to the use of Holy Means God will shew them they are deceived If you Study and not Pray 't is just with God to leave you to your Prejudices if you pray and neglect Means you must not think that God will extraordinarily inspire you for he revealeth Truth by his Blessing on ordinary Means 4. Upon suspicion that they continue in the Communion of the Church Ephes. 4. 15. Speaking the Truth in love While we keep Unity and keep Love others have greater hopes to convince they to be convinced and so both while they divide not by this mutual Condescension may the better wait for this Illumination but in their Separation their Errors are confirmed while they hear but one side nothing to undeceive them but all to root them in their Errors 5. He supposeth that they walked orderly according to their Light Now if God hath begun to enlighten them in other things he will discover more Truths to them Iohn 7. 17. Upon the whole deal tenderly with them and tolerate them till they be taught of God 6. As to the Nature of his Confidence God shall reveal There is a two-fold Confidence a Confidence of Faith grounded on a Promise and a Confidence of Charity grounded on Appearance and Probability 1 Cor. 13. 7. We hope the best though the Event doth not always follow the former is on the fore-mentioned Grounds the latter on Appearance The Appearance of them so Gal. 5. 10. I have confidence in you through the Lord that ye will be no otherwise minded for he that troubleth you shall bear his Iudgment whoever be be This Confidence was grounded on Charity that through
by which we own God in Christ for our God So the assembling our selves together for publick Worship is a part of this Profession and must not be omitted for fear Heb. 10. 23 with 25. Let us hold fast the profession of our Faith without wavering How vers 25. Not forsaking the assembling of our selves together as the manner of some is These Assemblies were instituted for publick converse with God testifying their Union and Agreement in the same Faith and Worship Indeed in lesser Truths that fall within the latitude of allowable differences in the Church Profession is not always a Duty for in some cases we may have Faith to our selves But a denying of God or being ashamed of him is always a sin When called to give an account we are with boldness to own our Profession Acts 4. 10. Be it known unto you all and to all the People of Israel that by the Name of Iesus Christ of Nazareth whom ye crucified whom God raised from the dead even by him doth this Man stand here before you whole And Dan. 3. 17 18. If it be so our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thy hand O King But if not be it known unto thee O King that we will not serve thy Gods nor worship the golden Image which thou hast set up 3. This Profession must be honoured and recommended to others by an holy Conversation But now what kind of conversation honoureth Religion 1. Such as is carried on with diligence and seriousness As Noah Heb. 11. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by the which he condemned the World and became Heir of the Righteousness which is by Faith They behaved themselves as those that in earnest believed a Flood when they made such thorow preparation which was a just reproof to the security and incredulity of the carnal World Whâ—n we do as we say in good earnest make preparation for another World otherwise Religion is but suspected as a vain pretense and empty talk Then we look after Heaven indeed then we believe it when we do the things that belief bindeth us unto A carnal Man that is all talk and no practice he doth not Religion so much honour in his words as he doth dishonour it in his works He liveth down his Profession while he seemeth to cry it up Titus 1. 16. They profess that they know God but in works they deny him being abominable and disobedient and unto every good work reprobate Contrary motions are an implicite denial of the Faith 1 Tim. 5. 8. But laziness and negligence do also foment and breed Atheism and we carry on the life of Godliness coldly and faintly and so our Conversations which should be a confirmation of the Gospel prove a confutation rather Those that are Disciples in Name only the Word of God cometh to them in Word only The careless Practicer is as bad as he that is haunted with actual doubts about the Truth of Christianity The troubled Doubter mindeth his business but these never regard it and do in effect say That Christ and his Salvation is not worth the looking after As 't is said of the Israelites Psal. 106. 24. They despised the good Land they believed not his Word Those that resolved to give over the pursuit of Canaan are said to doubt of his Promise So they that neglect Salvation do not believe the truth of it Heb. 2. 3 4. and tho they talk high they secretly propagate their infidelity The strength of our Faith should appear by the diligence of our Lives the seriousness of our Endeavours and the fervor of our Duties Practices do more express the Image of our Minds than Words The Faith that issueth out into Works doth most commend it self to others 2 Thess. 1. 11 12. That you may fulfil the Work of Faith with Power that Christ Iesus may be glorified in you and you in him Then is Christ glorified when you live answerably to your Profession and do by the Power of God carry on an Holy Life upon the incouragements of the Promises of the Gospel 2. Such as is governed by the respects of the other World When we are patient and joyful under the Cross and full of hope and comfort in great straits and delight in our Work which the World hateth and discountenanceth and hope against Hope and live in the Promises Psal. 119. 111. Thy Testimonies have I taken as an Heritage for ever for they are the rejoicing of my heart Then we justify Wisdom and commend our Faith to others God was angry with Moses and Aaron Numb 20. 12. Because ye believed not to sanctify me in the Eyes of the Children of Israel We are not only firmly to believe our selves but to sanctify him in the eyes of others and that is done by the labour of our Faith the patience of our Hope our joyfulness and delight in God when we have but little in hand and the readiness of our Obedience even under deep Sufferings When the Thessalonians had received the Word in much Assurance and 〈…〉 and much joy in the Holy Ghost The Apostle telleth 1 Thess. 1. 5 6 7. They were â—â—samples to all that believed in Achaia and Macâ—donia and from them sounded out the Word of God to other places Thus we propagate our Faith and commend the Truth of God to others The Life of Faith is a glorious Thing but the Life of Sense or Reason hath no glory in it or a Life carried on meerly upon external Probabilities When we can contemn this World both the good and evil things of it in hopes of a better and part with all that is dear to â—s in this World upon the Conscience of our Duty then we justify Wisdom 3. By an exact purity and holiness or a full conformity to all God's Precepts and Institutes and by a faithful discharging all Duties to God and Men. Every true Christian should be a transcript of his Religion 2 Cor. 3. 3. Ye are manifestly declared to be the Epistle of Christ written not with Ink but with the Spirit An Epistle is that wherein a Man hath written his Mind our Conversations should be Religion exemplified a real Sermon Phil. 2. 16. Holding forth the Word of Life The Wax hath an impression and stamp left upon it according to what is engraven upon the Seal Then we honour Religion when the impression and print of it is left upon our Hearts and Lives and we are cast into this Mould More particularly Duties of Relations which are visible and easily observed justify and honour Religion Titus 2. 10. and 1 Pet. 2. 15. So is the Will of God that with well-doing ye may put to silence the ignorance of foolish Men. These conduce to the good of humane Societies are most regarded and make the ways of God
be fed and increased in us as the Word Sacraments and Prayer The Word Psal. 119. 102. I have not departed from thy Iudgments for thou hast taught me Then Prayer suing out of our Right John 11. 24. Ask and ye shall receive that your Ioy may be full So for the Sacraments Baptism Acts 8. 39. When they were come up out of the Water the Spirit caught away Philip so that the Eunuch saw him no more and he went on his way rejoicing The Lord's Supper it is our Spiritual Refection 4. Sincerity of Obedience 1 Cor. 5. 8. Therefore let us keep the Feast not with old Leaven neither with the Leaven of Malice and Wickedness but with the unleavened Bread of Sincerity and Truth Practical Delight is the chiefest above that of Contemplation a more intimate sense We come now to the last part of a Christian's Character And have no Confidence in the Flesh. To understand it consider there are two things called Flesh in Scripture 1. External Privileges belonging to the worldly Life such as Wealth Greatness and worldly Honour Now to glory in these is to glory in the Flesh and to trust in these is to trust in the Flesh which should be far from Christians Jer. 9. 23 24. Let not the wise Man glory in his Wisdom nor the mighty Man glory in his Might Let not the rich Man glory in his Riches But let him that glorieth glory in this that he knoweth me that I am the Lord c. Where the Prophet laboureth to beat them off from their vain Confidences that they might not rely upon their Power Policy and Wealth but a saving Knowledg of and Interest in God whose Goodness and Faithfulness could only secure them against all Evils and procure them all manner of Blessings 2. The outward Duties and Performances of Religion especially the Ceremonies of Moses Those consisting in External Observances are called Flesh And to have confidence in the Flesh is to place our Confidence in External Privileges and Duties For the Apostle explaineth himself Vers. 4. Though I might also have Confidence in the Flesh if any other Man thinketh he may have confidence in the Flesh I more He was not any whit inferior to any of the Judaizing Brethren in outward Privileges and Duties yea had greater cause of glorying in the Flesh than any of the Pretenders among them And then instances in his Jewish Privileges Circumcision his Family his Sect a Pharisee his Partial Obedience or External Righteousness as to the Law blameless To rest on these things then for our Acceptance with God is to have Confidence in the Flesh. And elsewhere he saith Gal. 3. 3. Having begun in the Spirit are ye now made perfect in the Flesh. When they reverted to the Ceremonies of the Law This is called Flesh because they consist in outward things Corrupt Nature is pleased with such things and doth plead and stand for them Doct. That a good Christian doth not place his Hope and Confidence of acceptance with God in External Privileges and Performances In the first Character a Christian is described by his Worship in the second by his Joy in the third by his Confidence In handling this Point I shall shew you 1 st What are these Externals which are apt to tempt Men to a vain Confidence 2 dly That naturally Men are for a meer external way of serving God and place their whole Confidence therein 3 dly Why a good Christian should have no Confidence in this External Conformity to God's Law 1 st What are these Externals in Religion which are apt to tempt Men to a vain Confidence They may be referred to two heads They are either commanded by God or invented by Man God 's Externals or Man's Externals 1. God's Externals Such as he hath instituted and appointed either in the Law of Moses or in the Law of Christ. In the Law of Moses such as Circumcision with all the appendant Rites these are called Heb. 9. 10. Carnal Ordinances imposed on them till the time of Reformation These were to be observed while the Institution of them was in force and stood unrepealed which was done at the coming of Christ Iohn 4. 23 24. The hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and in Truth These made great trouble in the Infancy of the Church for the Jews and Judaizing Christians were loth to depart from the Rituals under which they were bred and brought up Though Christ fully evidenced his Commission from Heaven to repeal those Laws and his Apostles strongly pleaded the Ancient Prophecies which foretold it But these are no more of concernment to us except to direct us how to behave our selves in like cases 2. There are Externals in the Law of Christ such as the Sacraments Baptism and the Lord's Supper Hearing of the Word External Prayer and the like Now the Rule is that they must be used but the outward Act not rested in as a sufficient ground of our Acceptance with God used they must be in Faith and Obedience because God hath justified them under great Penalties As Circumcision while the Command was in force Gen. 17. 14. The Man-child whose Flesh is not circumcised shall be cut off from his People He hath broken my Covenant So Baptism Mark 16. 16. He that believeth and is baptized shall be saved but he that believeth not shall be damned Not want but neglect or contempt Therefore all these Duties must be used as Means of Salvation and as Expressions of the inward Truth of our Faith in God and Obedience to him we must not cast off Ordinances but yet they must not be rested in as sufficient Grounds of our Acceptance with God While Circumcision was in force they relied on it as it distinguished them from other Nations as the genuine Seed of Abraham and so reckoned to be within the Covenant But the Servants of God did always disprove this vain Confidence Rom. 2. 28 29. He is not a Iew which is one outwardly neither is that Circumcision which is outward in the Flesh but he is a Iew which is one inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter whose praise is not of Men but of God They rejoiced in a shadow when they wanted the thing signified if there were no mortification of Sin or putting off the Body of the Sins of the Flesh. But not only the Apostle but the Prophet long before disproveth their vain Confidence Jer. 9. 25 26. Behold the days come when I will punish them which are circumcised with the uncircumcised Egypt and Edom with the Children of Ammon and Moab are uncircumcised in Flesh and all the House of Israel is uncircumcised in Heart God would proceed against wicked Persons and People circumcised as well as uncircumcised
and Joy as the capacity of it is able to contain There will be 1. A compleat Vision of God and Christ 1 Cor. 13. 12. No desire of the Mind shall be unfilled or unsatisfied with the Knowledg of God in Christ. 2. A compleat Possession and Fruition of God Here we are in a waiting expecting longing Posture but there is a plenary Fruition we are filled up with all the Fulness of God Ephes. 4. 19. and 1 Cor. 1. 20. God is all in all 3. A compleat Similitude and Transformation in the Image of Christ 1 Iohn 3. 2. Psal. 17. 15. Here Grace is mingled with Corruption we are like God by the first Fruits of the Spirit but unlike him by the Remainders of Corruption But in Heaven we shall be wholly like him Here we resemble Christ but we also resemble Adam yea and often shew forth more of Adam than Jesus But there we only shew forth the Holiness and Purity of Christ His Image shineth in us without Spot and Blemish 4. A compleat Delectation arising from all the rest The Vision Fruition and Likeness of God Psal. 16. 11. Those Delights are full and perpetual Our great Business will be to love what we see and our great happiness to have what we love This is our never-failing Delight we enter into our Master's Joy Mat. 25. and 1 Pet. 4. 13. That when his Glory shall be revealed ye may be glad with an exceeding Ioy. The Lord hath reserved the fulness of his People's Joy until that time when Sorrow will be no more Vse 2. Are we perfect that is grown Christians in the way to Perfection The Notes of it are 1. When there is such a base esteem of worldly Things that our Affections are weakned to them every day One half of Religion is dying to the World as the other half is living to God the mortifying of Self-love and the strengthning and increasing our Love to God Self-love is gratified by the Pleasures Honours and Profits of the World so love to God aimeth at the enjoyment of God when we get above the Hopes and Fears of the World and the Delights of Sense I am crucified to the World Gal. 6. 12. when every thing is loss and dung for Christ's sake 2. When more unsatisfied with present Degrees of Holiness with a constant endeavour to grow better Our maimed and defective Service is a real trouble to us we bewail our Wants and Imperfections I cannot do what I would Oâ— wretched Man that I am Who shall delivâ—â— me from the Body of this Death 'T is the grief and shame of your Hearts that yoâ— serve God no better you are still groaning longing striving after greater Perfection but when you allow your selveâ— in your Imperfections and digest Failing without remorse you are Weaklings iâ— Christianity A true Christian desireth the highest degree of Holiness and to bâ— freed from every thing that is Sin cannoâ— sit down contented with any low degree of Grace 't is a trouble to him that he knoweth and loveth God no more and serveth him no better his smallest Sins are a greater burden to him than the greatest bodily Wants and Sufferings Rom. 7. 23 24. 3. Such are more swayed by Love than Fear Weak Christians are most obedient when most in fear of Hell but the more we love the Lord our God with all our Hearts the more we advance towards our final Estate At first our Pride and Sensuality beareth sway and rule in us and have no resistance but now and then some frightnings and uneffectual checks from the fears of Hell such they are not converted yet And if the sense of Religion do more prevail upon us yet our Condition is more troublous than comfortable and all our business is to escape the everlasting Misery which we fear and so we may forsake the practice of those grosser Sins which breed our Fears or perform some Duties that may best fortify us against them but this Religion is animated by Fear alone without the Love of God and Holiness that 's only preparative to Religion near the Kingdom of God But when really converted we have the Spirit of his Son inclining us to God as a Father Gal. 4. 6. But as yet the Spirit of Adoption produceth but weak Effects we differ little from a Servant 'T is perfect Love casteth out Fear 1 John 4. 18. When the Soul loveth God mindeth God and is inclined to the Ways of God delighteth in them as they lead to God then we are in a better progress and more prepared for our final Estate His great Motive is Love his great End is perfect Love For the present he would serve him better because he delighteth in his ways O how I love thy Law Psalm 119. 97. and vers 140. Thy Word is very pure therefore thy Servant loveth it They are willing and ready for God these are throughly setled in a Christian Course 4. The grown Christian is more humble he seeth more of his Defects than others do Weak Christians are more liable to be puffed up than the wiser and stronger for the more Men increase in Grace whether Knowledg or Holiness the more they know their Emptiness Unmortifiedness and manifold Sins and Failings The more they know of the Jealousy of God's Holiness of the Evil of Sin of the Strictness of the Covenant have a deeper sense of their Obligations to God and have more experience of their own slippery Hearts Sin is more a burden to them than ever they see they have more difficulties to grapple with and all this keepeth them humble and low in their own Eyes All this is spoken to press you to look to this growth and progress which is our Perfection By the way He that thinketh he hath Grace enough to be saved and careth for no more dealeth more niggardly with God than he would do in the World if a Man hath Bread enough to keep him from starving would he be content There is no Truth where no care of growth if our Condition be safe 't is not sure to us A Perswasive to Unity in Things Indifferent PHIL. 3. 15. As many as be perfect be thus minded and if in anything ye be otherwise minded God shall reveal even this unto you I Now come to the other part of the Text 1. As many as be perfect be thus minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think the same thing with me that is forsaking all other Confidences cleave to Christ alone whatever it cost you Mind this take care of this be thus affected let us actually perform that to which Circumcision was designed let us worship God in a spiritual manner trusting Christ as the substance of all these Ceremonial Shadows depending upon him for his renewing and reconciling Grace and adhering to pure Christianity without mingling with it the Rudiments of Moses 2. If in any thing ye be otherwise minded know not the abolition of the Ceremonies through weakness of Faith or an affected
Ignorance yet having knowledg of so many saving Truths we hope in time God will reclaim you from your Error Well then 1. Here 's a Difference or Dissent supposed Thus minded and otherwise minded 2. Lenity expressed towards the Dissenters If in any thing ye be otherwise minded God shall reveal even â—his to you Doct. That when God's People are divided in Opinion all Lenity and mutual Forbearance should be used to prevent things from coming to an open Rupture So sweet and mild was the Discipline in the Apostles days that he would not compel Men to do what-ever he or others did conceive to be Good or to forbear what they did conceive to be Evil but without force leave them to God's Direction and Illumination Here let me shew you I. What Lenity and Forbearance should be used II. The Reasons why Lenity and Forbearance should be used I. What Lenity and Forbearance should be used Let us state it in these Considerations 1. There may be and often are Differences of Opinion about lesser Things in the Church Partly Because of the different degrees of Light All Barks that sail to Heaven draw not alike depth of Water And partly because of the remainders of Corruption in all Inordinate Self-love is not in all alike broken and mortified and so their particular Interests have an influence upon their Opinions And partly because of the accidental Prejudices of Education and Converse c. 2. When these Differences arise we should take care they come not to a Rupture and open Breach This is the course the Apostle taketh here he doth not by and by despair of the Dissenters and reject them as Hereticks but beareth with them hoping in charity God will at length reveal their Error to them by the ministry of his Servants through the powerful Operation of his Spirit and not suffer them to run on in dividing Courses from the rest of his People So should we do in like cases partly because when these Differences of Opinion breed Divisions and Separations the Church is destroyed Gal. 5. 15. For if ye bite and devour one another take heed ye be not consumed one of another Backbitings Revilings and Reproaches make way for a total Vastation of the whole Church a ruin to both Parties Partly because the whole is scandalized John 17. 21. That they may all be one that the World may believe that thou hast sent me Divisions in the Church breed Atheism in the World Partly because there are Enemies which watch for our halting and by our Divisions we are laid open to them Our Lord and Master hath told us with his own Mouth That a Kingdom divided against it self cannot stand Mat. 12. 35. Never was it so well with the People of God but besides their Divisions among themselves they had common Enemies and Nazianzen calls them Common Reconcilers because they should ingage God's People to an unanimous opposition to the Kingdom of Satan in the World And partly because then mutual Means of Edification are hindred As long as Charity and mutual Forbearance remaineth there is hope of doing good to one another but when Men break out into opposite Parties they are prejudiced against all that Light that they should receive one from another suspecting every Point as counsel from an Enemy Gal. 4. 16. Am I therefore become your Enemy because I tell you the Truth When Men are once ingaged in a way of Error whosoever is an Enemy to their Error is counted an Enemy to themselves Yâ—a they can hardly bear that sound Doctrine which doth directly cross their Opinions but are apt to cavil at all that 's said by a Dissenter And partly because when Men give themselves up to separating and narrow Principles the Power of Godliness is lost and all their Zeal is laid out upon their petty and private Opinions and so Religion is turned into a disputacity That 's the Reason why the Apostle doth so often tell them Gal. 6. 15. For in Christ Iesus neither Circumcision availeth any thing nor Vncircumcision but a new Creature And Gal. 5. 6. For in Iesus Christ neither Circumcision availeth any thing nor Vncircumcision but Faith that worketh by Love And 1 Cor. 7. 19. Circumcision is nothing and Vncircumcision is nothing but the keeping the Commandments of God Observe it where you will and you shall find that Separation and Distance from the rest of Believers doth not befriend Godliness but undermine it A Regiment fighting apart from the rest of the Army of Christ is always lost through their own peevishness at least they lose great Advantages of promoting the Kingdom of Christ. 3. To prevent this open Rupture there must be all Lenity used and mutual Forbearance we must not rigorously obtrude our Conceits upon others either by Church-Power or private Censure it may be done either way Sometimes by Church-Power especially when 't is possessed or invaded by the more self-seeking sort of Christians as we read in the Revelations of the Beast that pushed with the Horns of a Lamb that is used Church-Power and under a pretence of Church-Constitution destroyed them that were truly the Church of Christ. And our Lord telleth us Iohn 16. 2. They shall put you out of the Synagogues yea the time cometh that whosoever killeth you shall think that he doth God good service Putting them out of the Synagogues was an abuse of Ecclesiastical Power it may be so the Builders may refuse the Corner-Stone On the other side private Censures may as much break the Law of Forbearance as publick Censures When Inferiors promote their Differences with Turbulency Heat and Animosity and rend and tear all things yea themselves from the Body of Christ and sober Christians censuring all that dissent from them as no Christians There is such a Sin under the Gospel as the gain-saying of Corah Jude 11. The Sin of Corah is and may be committed in the New Testament The Sin of Corah was invading an Office that no way belonged to him and censured his Superiors as if they took too much upon them because all the Lord's People were Holy and erected another Ministry in their stead He being a Levite would do the Office of a Priest as well as Aaron and when summoned to appear before Moses said We will not come Numb 16. 11 12. Now the Apostle saith in the perishing of Korah their own Doom was foretold Again vers 19. These are they that separate themselves sensual not having the Spirit Whence 't is clear that private Men in their Sphere may rend the Church And the Factions at Corinth proved it 1 Cor. 1. 12. I am of Paul and I am of Apollo and I am of Cephas and I am of Christ As impailing and impropriating the common Salvation to themselves Much milder was the Apostle 1 Cor. 1. 2. Iesus Christ theirs and ours Now what Remedy is there but Lenity and mutual Forbearance This I shall state 1. As to the matter of the strife It must
and the Practice the Form and the Power The Form Manner or Model of Truth may be compleat though the virtue of this Religion doth not prevail over all those that come under the profession of it 'T is against all Reason that the excellency of Christ should stand to the courtesy of Man's Obedience The Art is not to be judged by the bungling of the Artist And then for the other The Love of the Brethren will not permit them that they should judg of all the rest by a few and those the worser part This is as if a Man should judg of a Street by the Sink or Kennel or throw away the whole cluster or bunch of Grapes for one or two rotten ones Shall the Apostles be judged of by Iudas or the good Angels by the Bad or Abraham's Family by Ishmael If some make shipwrack of a good Conscience others keep up the Honour and Majesty of Religion as well as they disgrace it 3. The troublesome Poverty and mean outside of those that profess the Gospel and their many Troubles and Calamities As in Christ's time the Grandees and learned Rabbies did not own Christ. Have any of the Pharisees or Rulers believed in him That is Persons of eminency and place Celsus the Heathen maketh the Objection Should a few Mariners meaning Fisher-men prescribe to the World But God never intended that Truth should be known by Pomp nor condemned or disallowed for Troubles that accompany it The drift of Christianity is to take us off from the hopes and fears of the present World therefore he that liketh Christ and his Promises is not likely to be separated from him by Persecution Rom. 8. â—7 He is held to him not only by the Head but by the Heart Now the use that we should make of this is Caution Take heed of being offended in Christ. I shall 1. shew you who are in danger of it 2. I shall shew you the hainousness of it 3. What we should do to avoid it 1. Who are in danger of it I Answer 1. All such as are hardned in malice and opposition against those that profess Godliness and have a male Talent against Strictness and are glad when it meeteth with any trouble or disgrace The clearest Evidence will not convince these Men. Such were the froward obstinate Jews who were hardned and believed not but spake evil of that way Acts 19. 9. Again There are some that are more moderate but are discouraged in their first attempts of a godly Life and so give over through despondency The Bullock is most unruly at the first yoaking The Fire at first kindling casts forth most smoke this they cannot bear therefore give it over as hopeless And then partly the insincere whose League with their Lusts was never dissolved And again weak Christians who are not fortified and rooted in the Love of God and the Faith and Hope of the Gospel 2. I shall shew you the hainousness of it 1. 'T is unreasonable whatsoever hindreth any Man from coming to Christ or embracing the Gospel 't is an Offence not given but taken There is nothing in Christ to make us stumble and be offended at him Jer. 2. 5. What Iniquity have your Fathers found in me that they are gone far from me and have walked after Vanity and are become vain But every thing that may draw our desire or delight towards him yet by Mens blindness and ignorance 't is very frequent Luke 19. 42. They do not know the things which belong to their peace in this their day 2. 'T is very natural we are apt to set stumbling-blocks in our own way and matter of offence before our own feet And take up every obvious pretence to excuse our selves to our selves from hearkning to the Offers of the Gospel Flesh and Blood will stumble in God's plainest ways Hosea 14. 9. The ways of the Lord are right the Iust shall walk therein but the Transgressors shall fall in them They will count every Mole-hill a Mountain and offended at every thing which concerneth God and their Duty and Obedience to him 3. A prejudicate Opinion and Malice is always apt to pick quarrels at Truth and Goodness Acts 17. 5 6. The Iews which believed not moved with Envy took unto them certain lude Fellows of the baser sort and gathered a Company and set all the City on an uproar and assaulted the House of Jason and sought to bring them out to the People and when they found them not they drew Jason and certain Brethren unto the Rulers of the City crying These which have turned the World upside down are come hither also So Chap. 18. 6. They opposed themselves and blasphemed 4. 'T is a dangerous Sin If we continue to be offended in Christ Christ will be offended at us at the last day We get nothing by dashing against the Corner-Stone we hurt not Christ but our selves Mat. 21. 44. Whosoever shall fall on this Stone shall be broken but on whomsoever it shall fall it will grind him to pouder 3. What shall we do to avoid it 1. Get a clear Understanding or a Zeal according to Knowledg Rom. 10. 2. and Iohn 9. 39. For judgment I am come into the World that they which see not might see and they which see might be made blind This will be the effect of my coming that the Ignorant will be enlightned and learned Men will not see the things before their eyes they were hardned and left to their own prejudices 2. Get a good measure to mete things withal The Jews were offended in Christ because they were leavened with a notion of a pompous Messiah and so judged of all things concerning Christ as they suited with that conceit So Iohn 7. 24. Iudg not according to appearance but judg righteous Iudgment We judg according to appearance but judg not righteous Judgment This is no good measure but an Idol of our Hearts Many are in an evil way but yet want not their pretences As the Tradition of the Elders Matth. 19. 2. And Succession Iohn 8. 33. The Novelty of Christ's Doctrine Mark 1. 27. What new Doctrine is this The vile abject condition of Christ and his Disciples They never enter into the merits of the Cause but determine it by prejudicate Opinions A good measure therefore is necessary there is mensura mensurans and mensura mensurata a measure measuring and the measure that is measured the measure that is measured is an upright unbiassed Mind 3. Labour to get a mortified Heart They are most apt to be scandalized that have a carnal biass upon their Hearts a contrariety of affections to the Gospel Luke 16. 14. Iohn 5. 44. and Iohn 12. 42 43. who are leavened with covetousness jealousy of reputation fear of disgrace and the like 4. Get a fervent Love Psal. 119. 165. Great peace have they which love thy Law and nothing shall offend them 'T is want of a true and hearty love that maketh us so easy and
but as a Flea-biting to Hell-Torments and the Pudder and Business of the World but as a little childish Sport in comparison of working out our Salvation with fear and trembling This Spirit helpeth us to overcome the World and grow dead to the World that we may be alive to God to look for no great things here but in the World to come This Spirit is that which we should all labour after 4. From the Covenant of Christ. 'T is one thing implied in the Gospel-Covenant when our Lord Jesus sets down the Terms Mat. 16. 24. he saith If any Man will come after me let him deny himself and take up his Cross and follow me That is we must so believe in Christ and be persuaded of the Truth of his heavenly Doctrine that we are willing to deny our Wit and Will natural Interests and Affections and to lose all rather than lose our Souls or miss of the Happiness he offereth us Nay taking up the Cross is so considerable a part of our Resignation to Christ and Trust in him that in Luke 't is said chap. 9. 23. Let him take up his Cross daily How daily There are fair Days as well as foul and the face of Heaven doth not always look sad and lowring What is the meaning then of that Let him take up his Cross daily I answer First it must be meant of daily Expectation The first day that we begin to think of being serious Christians we must reckon of the Cross we know not how soon it may come If God seeth fit to spare you yet you must be prepared for it Stand ready as Porters in the Streets to take up the Burden which you must carry Daily inure your thoughts to the Cross that the grievousness and bitterness of it may be somewhat allay'd St. Paul saith Acts 21. 13. I am ready not to be bound only but also to die at Jerusalem for the Name of the Lord Iesus And Ephes. 6. 15. one great Piece of the spiritual Armor is the Preparation of the Gospel of Peace And 1 Pet. 3. 15. Be ready always to give an Answer to every Man that asketh a Reason of the Hope that is in you with meekness and fear Be ready in point of Courage Now this is necessary because we are so apt to promise great things to our selves and indulge the Security of the Flesh by putting off the Thoughts of the Cross. But Evils familiarized are the less burdensom and by renewing our Resolution daily we are the more fortified Secondly to shew the Continuance of our Conflicts as if every day there were some new Exercise for our Faith and Patience We are not to prescribe to God how long he shall afflict us nor with how much Affliction he shall exercise us No tho it were all the days of our Lives we must be content 'T is but a Moment to Eternity We must take up our Cross till God remove it Some promise fair to be contented with a naked Christ tho they run all Hazards because they hope God will not take them at their Words but as soon as the Cross cometh wriggle shift and distinguish themselves out of their Duty or else if it be long and frequently return quite tire and are faint So that Take it up daily is as much as Let Patience have its perfect Work Iames 1. 4. If day after day we must be troubled we must be content to be troubled If God send it daily we must take it up daily Well then in the New Covenant we undertook this the New Covenant doth comprize this as a clear branch and part of it Christ telleth us the worst at first the Devil sheweth us the Bait but hideth the Hook The World useth to invite its Followers with promises of Honour and Riches but Christ telleth us of the Cross and that partly to discourage Hâ—pocrites who cheapen and taste but will not buy and also to prepare sound Believers for the Nature and Temper of his Kingdom which lieth in another World But here by the way we are to undâ—rgo several Trials and therefore we should be armâ—d with a mind to â—ndure them whether they come or no God never intended 〈◊〉 should be 〈…〉 〈…〉 Many think they 〈…〉 be good Christians yâ—t live a Life of 〈◊〉 and â—ase and pleasure free from all trouble and molestation This is all one as if a Souldier going to the Wars should promise himself a continual Peace or Truce with the Enemy Or as if a Mariner undertaking a long Voyage should only think of fair Weather and a calm Sea without Waves and Storms so irrational is it for a Christian to look for nothing but Rest and Peace here upon Earth No a Christiaâ— had need think of this to a double end that he may be a mortified and a resolute Man If he be not mortified and dead to the World he can never undergo the variety of Conditions which his Religion will expose him unto and say with the Apostle Phil. 4. 12 13. I can do all things through Christ which strengthneth me Notwithstanding ye have well done that ye did communicate with my affliction And there is usually in us a propensity and inclination either to Honours Riches or Pleasures And the Devil will work upon that weakness Heb. 12. 13. That which is lame is soon turned out of the way If we have any weak part in our Souls there the Assault will be most strong and â—ierce A Garrison that looketh to be besieged will take care to fortify the weak places where there is any suspicion of an Attaque So should a Christian mortify every corrupt inclination lest it betray him be it love of Honour Pleasure or Profit He had need be also a well-resolved Man well shod with the preparation of the Gospel of Peace or else in hard way he will soon founder and halt If you be Christians indeed you will soon see the necessity of it Pure Nature it self is against bearing the Cross Christ shewed the innocent Affâ—ctions of humane Nature in his own Person it recoiled a little at the thought of the dreadful Cup Heb. 5. 7. Who in the days of hâ—s Flesh when he had offered up Prayers and Supplication with strong crying and tears unto him that was able to save him from death and was heard in that he feared And to us 't is much more grievous to suffer Heb. 12. 11. Now no chastning for the preseâ—â— sâ—emeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable Fruit of Righteousness unto them which are exâ—rcised thereby But corrupt Nature will certainly draw back unless we be armed with great resolution for after we have launched out into the deep with Christ we shall be ready to run 〈◊〉 again upon every Storm unless we be resolved therefore you need to think of the Cross to breed this resolution If Christians be not mortified they trip up their own Heels if they be not resolved and prepared for
not dead to the things of the World you are not acquainted with the Virtue and Power of Christ's Cross and have not a true sense of Christianity cannot glory in it as the most excellent Profession in the World Gal. 6. 14. God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the World is crucified unto me and I unto the World You are in a dangerous temptation to Atheism 5. We are gainers by Christ if we part with all the World for his sake Mark 10. 29 30. Therefore no loss should seem too great in obeying his Will Certainly a Man cannot be a loser by God 6. All worldly things were confiscated by the fall and we can have no spiritual right to them 'till we receive a new grant by Jesus Christ who is the Heir of all things Dominium Politicum fundatur in providenâ—ia Evangelicum in gratia 1 Cor. 3. 23. All things are yours because you are Christ's and Christ is God's And 1 Tim. 4. 3. God hath made them to be received with thanksgiving of them which believe and know the Truth So that what we enjoy is by the meer favour of the Redeemer and should be parted with again when he calleth for it Thus much for the first Point A second Doctrine or Point here offered is The great Poverty of our Lord Iesus Christ. Beasts and Fowls have places to shelter themselves in but Christ had no certain place of residence or dwelling wherein to rest He doth not say Kings have Palaces but I have none rich Men have Houses and Lands but I have none But he saith Foxes have Holes and the Birds of the Air have Nests but the Son of Man hath not where to lay his head The Reasons of this are these following 1. To increase the value and merit of his Satisfaction Our Sins did deserve this his whole Humiliation and every degree of it and Christ was content to suffer it for the ransom of our Souls 'T is clear this that all his condescention conduced to make up the Remedy more full and 't is evident by the Apostle that it giveth us a right to a larger allowance of Grace 2 Cor. 8. 9. For ye know the Grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might become rich 2. Christ came to offer the Kingdom of Heaven and the good things of the other World and to draw Mens minds and hearts thither And therefore that he might appear a fit Teacher of the World by his own Example he taught us contempt of outward things If he had preached up heavenly-mindedness and lived himself in pomp and fulness the People would not have regarded his words Alexander when his Army grew sluggish because laden with the spoils of their Enemies to free them from this encumbrance commanded all his own Carriages to be set on fire that when they saw the King himself devote his rich Treasures to the flame they might not murmur if their Mite and Pittance were consumed also So if Christ had taught us contempt of the World and had not given us an instance of it in his Person his Doctrine had been less powerful and effectual 3. To season and sanctify a mean estate and degree of Life when we are called to it by God's Providence Christ's own poverty teacheth us to bear a mean condition well Mat. 18. 25. It is enough for a Disciple that he be as his Master and a Servant as his Lord. Vriah would not give way to any softness while Ioab his General was in the Field 2 Sam. 11. 11. The Ark and Israel are in Tents and my Lord Joab and the Servants of my Lord are in the open fields Shall I go into my House and eat and drink c. We must be contented to fare as Christ did we cannot be poorer than Christ as poor as we are for the poorest have some place of shelter but he had none whereon to lay his head 1. Let this then enforce the former Lesson and teach us contempt of the World and the Riches and Greatness thereof 'T is some Argument that the vilest are capable thereof as well as the most generous and best deserving and oftner it hapneth to be so But this is the Argument of Arguments That the Lord Jesus when he came to instruct the World by his Example he was not one of the Rich and Voluptuous but chose a mean estate as most conducible to his ends 2. If you be rich yet be poor in Spirit Mat. 5. 3. Blessed are the poor in Spirit for theirs is the Kingdom of Heaven Let us possess all things as if we possessed them not 1 Cor. 7. 31. And so Iames 1. 9 10. Let the Brother of low degree rejoice in that he is exalted but the rich in that he is made low because as the flower of the Grass he shall pass away We should be as having nothing sitting loose from earthly things considering that shortly we shall be as poor as the poorest for we can carry nothing away with us 3. Let us prepare our selves to entertain Poverty and if it be already come upon us and God hath reduced us to a mean inferior Life let us have our hearts reconciled and suited to a low estate so it may be an help to Heaven so we may have the true Riches and may learn to live by Faith though God feedeth us from Hand to Mouth so we may imitate Christ and follow him into Glory it is enough for us No excuse against a speedy obeying Christ's Call WE have done with the first instance of a Scribe that came uncalled we come now to another this Man offereth not himself but is called by Christ. And he said unto another Follow me c. He was already a Disciple at large for in Matthew 't is said Chap. 8. 21. Another of his Disciples said unto him Suffer me first to go any bury my Father He was now called to a nearer and constant attendance on Christ. Clemens Alexandrinus from an ancient Tradition telleth us this was Philip. But before he complied with this Call he desireth a little delay and respit 'till his aged Father were dead and buried whether his Father were already dead and he would do this last Office to see him decently interred or whether his Father were yet living but not likely long to continue and he would attend him till his Death and Funeral and then follow Christ as Theophilact thinketh it is not much material Clear it is he putteth off the matter with an excuse even the Elect do not at first so readily obey the Heavenly Calling some of them may put off Christ but when he intendeth to have them he will not be put off so the importunity of his Grace overcoming their unwillingness But what was Christ's Answer Lâ—â— the Dead bury their Dead but go thou and preach the Kingdom of God
look back to shift for our selves If you are willing to be his People he will be your God and your Saviour and then you may conclude that God even our God shall bless us Psalm 67. 6. He will not be wanting to those that unreservedly yield up themselves to his Obedience 3. Consider that they are deluded Hypocrites that will meddle no farther with Religion than they can reconcile it with their worldly Happiness What-ever glorious Notions they have of God or pretences of admiring free Grace 't is Self-denial that Christ calleth for and taking up our Cross is the first Lesson in his School And true Conversion is a turning from the Creature to God and beginneth in Mortification and Baptism implieth a renunciation of the Devil the World and the Flesh. Therefore those that will save their wordly State and launch out no farther in the Cause of Religion than they may easily get ashore again when a storm cometh and love and serve God no farther than will stand with the contentment of the Flesh and divide their Hearts between God and the World give God but half and the worst half surely these were never sincere with God 'T is an impossible Design they drive on to serve two Masters Mat. 6. 24. You must let go Christ and Glory if you be so earnest after the World and so indulgent to the Flesh. 4. Consider how much 't is your business to observe what maketh you fit or unfit for the Kingdom of God The aptitude or inaptitude of means is to be judged with respect to the end as they help or hinder the attainment of your great End For Finis est mensura mediorum Mat. 6. 22. The Light of the Body is the Eye If therefore thine Eye be single thy whole Body shall be full of Light Now our great end is to enjoy God for ever And what fitteth you for this looking back or keeping the Heart in Heaven Experience will shew The observant and watchful Christian will soon find where his great hindrance lieth How much he findeth his Heart down by minding the World and how he needeth to wind it up again by Faith and Love Psal. 25. 1. Vnto thee O Lord do I lift up my Soul The World is the great Impediment that keepeth him from God and indisposeth him for his Service dampeth his Love and quencheth his Zeal and abateth his Diligence he will soon find how much more he might do for God if he could draw off his Heart more from those inferior Objects This is the weight that presseth us down and maketh us so cold and cursory in God's Service 5. Consider in the Text here is the Kingdom of God which is double The Kingdom of Grace and the Kingdom of Glory The one is called The Kingdom and Patience of Iesus Christ Rev. 1. 9. The other is called His Kingdom and Glory 1 Thess. 2. 12. By the first we are prepared for the second and the second is the great Incouragement Now they that look back are unfit for either the Duties of Christians or the Reward of Christians he slincheth from his Duty here and shall be shut out of Heaven at last 2 Thess. 1. 5. That ye may be counted worthy of the Kingdom of God for which ye also suffer They are only counted worthy who constantly and patiently look for it and venture something on it 6. Consider the great loss you will incur by looking back after you have put your hand to the Plough You will lose all that you have wrought and all that you have suffered 1. What you have wrought 2 Ep. Iohn 8. Look to your selves that ye lose not the things which ye have wrought but that ye receive a full Reward You forfeit the Reward of your good Beginnings A partial Reward they may have in this Life while they continue their well-doing for no Man is a loser by God but not a Compleat and full Reward till the Life to come Some overflowings of God's Temporal Bounty they may have but not the Crown of Life and Glory So Ezek. 18. 24. All his Righteousness that he hath done shall not be mentioned All is obliterated and forgotten and made void as to any Interest in the great Reward This was represented in the Type of the Nazarite Numb 6. 12. The days that were before shall be lost because his separation was defiled He was to begin all anew 2. All that you have suffered as a Man may make some petty losses for Jesus Christ. Gal. 3. 4. Have ye suffered so many things in vain if it be yet in vain This maketh all the cost and expence that you have been at to be to no purpose FINIS THE Nature and Excellency OF Saving Faith IN TWO SERMONS FROM Heb. 10. 39. 1 Pet. 1. 4. To which is added A Wedding Sermon On Gen. 2. 22. THE EXCELLENCY OF Saving Faith HEB. 10. 39. But we are not of them who draw back unto Perdition but of them that believe to the saving of the Soul IN the Verse immediatly preceding there is a dreadful Doom pronounced on Apostates that God will take no pleasure in them Now lest they should be much afrighted with the terror of it and suppose that he had too hard an Opinion of them he sheweth That tho he did warn them he did not suspect them presuming other things of them according to their Profession But we are not of them that draw back unto Perdition but of them that believe to the saving of the Soul In the words two things are observable 1. The denial of the suspicion of their Apostacy 2. An Assertion of the Truth and Constancy of their Faith That Clause I shall insist upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where first take notice of their Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly Their Perseverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth their purchasing acquiring obtaining finding the Soul meaning thereby that though they lost other things they did not lose their Souls Doct. That a true and sound Faith will cause us to save the Soul though with the loss of other things 1 Pet. 1. 5. Ye are kept by the Power of God through Faith unto Salvation 'T is the Power of God indeed that keepeth He that reserveth Heaven for us reserveth and keepeth us for Heaven But by what Instrument or Means By Faith to depend upon an Invisible God for an Happiness that lieth in an invisible World when in the mean time he permitteth us to be harrased with Difficulties and Troubles requireth Faith And by Faith alone can the Heart be upheld till we obtain this Salvation So vers 9. Receiving the End of your Faith the Salvation of your Souls 'T is Faith maketh us row against the stream of Flesh and Blood and deny its Cravings that we may obtain eternal Salvation at length The Flesh is for sparing and favouring the Body but Faith is for saving the Soul That 's the End and Aim of Faith To make this
all that is named or famed or spoken and believed of God His Truth and Trustiness is most conspicuous In the New Covenant he hath given his solemn Oath as well as his Word that the Heirs of Promise might have strong Consolation Heb. 6. 18. What is the matter that my belief of these things is so cold and ineffectual If this be God's Promise and he hath put in no exception against me to exclude me from the benefit of this Promise What is the reason why I can no more incourage my self in the Lord to seek after this Salvation but am disturbed so often by distracting Fears and Cares and so easily misled by vain Delights Thus should we excite our Faith But I digress too long 3. The Nature of this Faith I express by a Trust and Confidence There is in Faith an Assent which is sufficient when the Object requireth no more As there are some speculative Principles which are meerly to be believed as they lead on to other things Heb. 11. 3. there an intellectual Assent sufficeth But there are other things which are propounded not only as true but good There not only an intellectual Assent is required but a practical Assent or such as is joyned with Consent and Affiance As suppose when Christ promiseth Eternal Life to the serious Christian or mortified Believer There must be not only an assent or a believing that this proposal and offer is Christ's and that it is true But there must be a consent to chuse it for my Portion and Happiness and then a confidence and dependance upon Christ for it though it lie out of sight and in the mean time I be exercised with sundry Difficulties and Temptations Trust is not a bare Opinion of Christ's Fidelity but a dependance upon his Word I do believe there is a God and that there is a Christ I do well I do believe that this God in Christ hath brought Life and Immortality to light I do well still but I must do more I believe that he hath assured his Disciples and Followers That if they continue faithful with him they shall have eternal Life John 5. 29. Verily verily I say unto you He that heareth my Word and believeth on him that sent me hath everlasting Life and shall not come into condemnation I know that Christ hath fidelity and sufficiency enough to make good his Word This is well but I must go farther that is to say I must chuse this eternal Life that is offered to me for my felicity and portion this is Consent and I must continue with patience in well-doing depending upon his faithful Word whilst I am in the pursuit of it this is Trust or Confidence As this World is Vanity and hath nothing in it worthy to be compared with the Hopes which Christ hath given me of a better Life so I chuse it for my Happiness But as I judg him faithful that hath promised and depend upon him that he will make good his Word though this Happiness be future and lieth in another an unseen an unknown World to which there is no coming but by Faith this is the Trust and by that Name it is often expressed in Scripture 'T is nothing else but a sure and comfortable dependance upon God through Jesus Christ in the way of well-doing for the Gift of eternal Life Psalm 112. 7. His Heart is fixed trusting in the Lord. So Isa. 26. 3. Thou keepest him in perfect peace whose mind is stayed on thee because he trusteth in thee The New Testament also useth this term 2 Cor. 3. 4. Such trust have we through Christ to Godward And 1 Tim. 4. 10. For therefore we both labour and suffer reproach because we trust in the living God Well then this Trust is more than an Assent or bare Perswasion of the mind that the Promises are true yea 't is more than a motion of the Will towards them as good and satisfying for it noteth a quiet repose of the Heart on the fidelity and mercy of God in Christ that he will give this Blessedness if we do in the first place seek after it The more we cherish this Confidence the more sure we are of our Interest both in Christ and the Promise Heb. 3. 6. Whose House we are if we hold fast our Confidence and rejoicing of Hope firm unto the end And vers 14. We are made partakers of Christ if we hold the beginning of our Confidence stedfast unto the end And Heb. 10. 35. a little before the Text Cast not away your Confidence which hath great recompence of reward In all which places Confidence noteth our resolute ingaging in the heavenly Life because we depend upon Christ's Rewards in another World In our passage to Heaven we meet with manifold Temptations we are assaulted both on the right hand and on the left with the terrors of sense which are a discouragement to us and the delights of sense which are a snare to us Confidence or Trust fortifieth us against both these Temptations the Difficulties Dangers and Sufferings which we meet with in our passage to Heaven yea tho it should be death it self for Faith seeth the end glorious and that the Salvation of our Souls is sure and near if we continue faithful with Christ. On the other side Affiance or Trust draweth the Heart to better things and we can easily want or miss the Contentments of the Flesh the pomp and ease and pleasure of the present Life because our Hearts are in Heaven and we have more excellent things in view and pursuit This breedeth a weanedness from the Baits of the Flesh and a rejection and contempt of what would take us off from the pursuit of eternal Life 1 Cor. 9. 26 27. I run not as one that is uncertain As if he had said I am confident therefore I am mortified to the World 4. The immediate Fruit and Effect of it is a forsaking all other Hopes and Happiness for Christ's sake and for the Blessedness which he offereth That forsaking all belongeth to this Affiance and Trust is plain because I can neither trust God nor be true to him till I can venture all my Happiness upon this security And if God calleth me to it actually forsake all upon these Hopes This will appear to you by these Arguments 1. By the Doctrinal Descriptions of the Gospel-Faith Our Lord hath told us that the Kingdom of Heaven is like a Merchant-man Matth. 13. 45 46. The Kingdom of Heaven is like unto a Merchant-man seeking goodly Pearls who when he had found one Pearl of great price went and sold all that he had and bought it And certainly he knew the Nature of that Faith better than we do Many cheapen the Pearl of Price but they do not go through with the Bargain because they do not fell all to purchase it No you must have such a sense of the Excellency and truth of Salvation by Christ that you must chuse it and let go all
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
Heart to God or else if they should not prevail so far What dissonancy and jarrings are there in a Family when People are unequally yoked the Wife and Husband drawing several ways 2. As to consent of Parents God here in the Text as the common Parent taketh himself to have the greatest hand in the bestowing of his own Children He brought her unto the Man and ordinary Parents are his Deputies which must bring and give us in Marriage especially when young and under their Power The Scripture is express for this Exod. 22. 17. If her Father wholly refuse to give her unto him c. 1 Cor. 17. 28. He that giveth her in Marriage c. 3. As to the manner of procuring it that they labour to gain one another by warrantable yea râ—ligious Ways that we may lâ—y the Foundation of this Relation in the Fear of God not by stealth or carnal Allurements or violent Importunities or deceitful Proposals but by such ways and means as will become the gravity of Religion that weanedness and sobriety that should be in the Hearts of Believers that deliberation which a business of such weight calls for and that Reverence of God and Justice that we owe to all that seriousness of Spirit and that respect to the Glory of God with which all such Actions should be underken Col. 3. 17. Whatsoever we do in Word or in Deed do all in the Name of the Lord Iesus giving thanks to God and the Father by him When this is observed we are said to take one another out of God's Hands 4. Especially clearing up our Right and Title by Christ. Meats Drinks Marriage they are all sanctified by the Word and Prayer and appointed to be received by thanksgiving of them that believe and receive the Truth 1 Tim. 4. 3 4 5. There is a two-fold Right Dominium Politicum Evangelicum Dominium Politicum fundatur in Providentiâ Evangelicum in Gratiâ Political Right is founded in God's Providence Evangelical Right in Grace We have a Civil Right to all that cometh to us by honest Labour lawful Purchace or Inheritance and fair and comely Means used which giveth us a Right not only before Men but before God not by virtue of their Laws but his Grant By a Providential-Right all wicked Men possess all outward things which they enjoy as the Fruits and Gifts of his common Bounty it is their Portion Psalm 17. 14. Whatever falleth to their share in the course of God's Providence they are not Usurpers meerly for possessing what they have but for abusing what they have They have not only a civil Right to prevent the Incroachments of others by the Laws of Men but a providential Right before God and are not simply responsible for the Possession but the Use. But then there is an Evangelical or New-Covenant Right So Believers have a Right to their Creature-Comforts by God's special Conveyance that sweetneth every Mercy that it comes wrapt in the Bowels of Christ. The little which the Righteous hath is better than the Treasures of many wicked as the mean fair of a poor Subject is better than the Dainties of a condemned Traitor And this we have by Christ as the Heir of all things and we by him 1 Cor. 3. latter end So all those things do belong to them that believe as Gifts of his fatherly Love and Goodness to us in Christ as we take our Bread out of Christ's hands so we must be married to Christ before married to one another the Marriage-Covenant should be begun and concluded between Christ and you 5. For the End the general and last End of this as of every Action must be God's Glory 1 Cor. 10. 31. and Col. 3. 17. A Christian's Second-Table Duties and First-Table Duties should have on them holiness to the Lord. All the Vessels of Ierusalem must have God's Impress More particularly our increase in Godliness and the propagation of the Holy Seed must be aimed at Where one Person is a Believer much more where both they beget Sons and Daughters to God But now are they holy 1 Cor. 7. 14. But those out of the Church beget Sons and Daughters to Men merely to people the World Seth's Children are called Sons of God Gen. 6. 1 2. In the careful Education of Children the Church is upheld 2. When his Providence is owned and acknowledged It is the Duty of them that fear God to own him upon all Occasions especially in such a Business Heathens would not begin such a Business without a Sacrifice There is a special Providence about Marriages God claimeth the Power of Match-making to himself more than he doth of ordering any other Affairs of Men Prov. 19. 14. Riches and Honours are an Inheritance from our Fathers but a good Wife is from the Lord. Inheritances pass by the Laws of Men though not without the intervention of God's Providence who determineth to every Man the time of his Service and the bounds of his Habitation where every Man shall live and what he shall enjoy The Land of Canaan was divided by Lot but Marriage is by the special Destination of his Providence either for a Punishment to Men or for a Comfort and a Blessing Here Providence is more immediate by its influence upon the Hearts of Men here Providence is more strange and remarkable in casting all Circumstances and Passages that did concern it Estates fall to us by more easy and obvious Means and therefore though nothing be exempted from the Dominion of Providence yet a good Wife is especially said to be of the Lord. So also Prov. 18. 22. Whoso findeth a Wife findeth a good Thing and obtaineth favour of the Lord. A Wife that is a Wife indeed one that deserveth that Name he that findeth her it is a chance to him but an ordered thing by God he hath not only experience of God's Care but his Goodness and Free-grace to him in that particular Well then God must be owned sought glorified in this particular The Husband in the Catalogue and Inventory of his Mercies must not forget to bless God for this and the Wife for the Husband the Lord was gracious in providing for me a good Companion I obtained favour from the Lord. God is concerned in this whole Affair he brought the Woman to the Man he giveth the Portion which is not so much the Dowry given by the Parents which is little worth unless his Blessing be added with it as all the Graces and Abilities by which all married Persons are made helpful one to another He giveth the Children Psalm 127. 3. Lo Children are an Heritage from the Lord Their Conception and Formation in the Womb is from God Parents know not whether it be Male or Female beautiful or deformed They know not the number of the Bones and Veins and Arteries He giveth them Life a Sentence of Death way-layeth them as soon as they come into the World He giveth them Comfort there is a great deal of