Discourses Which Promote

Peace and Holiness Among

Christians
by Thomas Manton

Table of Contents

The Epistle Dedicatory

The Preference of Duties: Morals before Rituals

A Description of the True Circumcision

What Kind of Perfection is Attainable in this Life

A Persuasive to Unity in Things Indifferent

Not to be Offended in Christ, the Ready Way to Blessedness

Wisdom is Justified of her Children

The Faithful Followers of Christ must expect Troubles in this World

The Excellency of Saving Faith

A Wedding Sermon
 THE EPISTLE DEDICATORY
To the Right Honourable ARTHUR, Earl of Anglesey

MAY IT PLEASE YOUR HONOUR,—In the learned ages of the

world, it hath ever been somewhat difficult to suit books to the
patronage of the learned, judicious, and impartial, such as they know
you are who know you. And when such pieces are prepared, and
ready to be sent abroad, it is not easy to make choice of a patron
worthy of such a treatise. This presented to your lordship, worthy of
a good, hath found out the best, patron; and like the incomparable
'History of Thuanus,' happy in its author and manner of writing, and
in its patron to whom dedicated, fails only in the pen that dedicates
it. The things it treateth of express much of your honour's
sentiments, wishes, value, and endeavours to keep the root of
Christianity flourishing, that Christians may answer their ancient
character, vivimus, non loquimur, magna. It savoureth of that
moderation which adorns the Christian; it does with candour
represent things in which many now dissent, that it would be happy
for the Church of Christ if all would, on such terms, forbear each
other, bear one another's infirmities, and show that they believe 'the
Lord is at hand.' Here, I think, is rightly stated what are the lesser,
what are the weightier things of the law; and here are directions
which, if followed, would keep peace and love among brethren, and
perfect holiness in the fear of the Lord. The author enjoys that sight
which holiness and peace, here recommended, did lead him, and will
lead others unto. He is ἐν μακαρίτοις, and reaps the fruit of those
and other his labours, which were designed to help others to
happiness also. Be pleased to give the publisher leave to send this
into the world, countenanced with your honour's name and favour,
which may induce some to read and consider what you approve, and
the author left (as Elijah did his posthumous letter) to make the age
wiser, i.e., holier and more peaceable. Assured of this favour from
your honour, and hoping for this effect of the work, the publisher
leaves it at your lordship's feet, craving leave to subscribe himself,
my lord, your honour's most humble and obedient servant,

H. T.

THE PREFERENCE OF DUTIES:

MORALS BEFORE RITUALS

But go ye and learn what that meaneth, I will have mercy, and
not sacrifice.—MAT. 9:13.

THESE words are part of Christ's plea for his converse with
publicans and sinners, at which the pharisees took offence.

Three answers he maketh:—

1. From their necessity, represented in a proverbial speech: 'The

whole need not a physician, but they that are sick.'

2. From the end of his commission: 'I came not,' as the doctor of the
church, 'to call the righteous, but sinners to repentance.'

3. Here is a third, suggested in the words read to you, by a saying of

the prophet Hosea, chap. 6:6, where a general reason is intimated,
that a ceremony of the Levitical law must not hinder a necessary duty
of the moral law. Therefore his conversing with them for their
edification was not unlawful nor uncomely, for all rituals must give
way to morals; and so those laws of not accompanying with a
heathen, or an unclean person, were never intended to be a bar to an
act of mercy or charity, especially spiritual mercy and charity. And
therefore, though they held the publicans profane, and unworthy
their conversation (therein also stretching the law), yet Christ,
without any breach of decorum, might converse with them for their
good; for if acts of mercy and charity are to be preferred before the
ceremonies of the worship of God, this act of rescuing and saving a
soul is to be preferred before all these ritual restraints of
conversation with those who were supposed to be unworthy or
legally unclean. And it is notable, these words are brought, not only
to vindicate this fact of Christ, but secretly to tax the pharisaical
hypocrisy of those who place religion in rituals more than morals.
Elsewhere you find Christ at this argument again on another
occasion, but to the same end and purpose: Mat. 12:7. When the
pharisees frowned because the disciples plucked ears of corn for
their necessity on the Sabbath-day: 'If you had known what this
meaneth, I will have mercy and not sacrifice, you would not have
condemned the guiltless.' So that this one sentence is notably useful
to condemn pharisaism, or, which is all one, close hypocrisy, and
withal to set us right in the true religion.

In the words observe:—

1. Christ's preface.

2. The words of the prophet quoted.

Christ's preface is to be regarded: 'Go ye, learn what that meaneth.'

And in the other place, 'If you had known what this meaneth.' This
showeth that it is a point which deserveth well to be studied by us—
this saying of the Lord by the prophet, 'I will have mercy, and not
sacrifice.'

Where observe:—

1. The form is negative, but in the sense it is to be understood

comparatively: 'I will have mercy rather than sacrifice.' So when Paul
saith, 1 Cor. 1:17, 'Christ sent me, not to baptize, but to preach the
gospel'—not chiefly to baptize, but rather to preach the gospel; so
here it is not a simple negation, but a comparative, that he approved
of moral duties more than sacrifice.
2. Observe the two things compared—mercy and sacrifice. In the
prophet Hosea there is another word, 'I desired mercy and not
sacrifice, and the knowledge of God more than burnt-offerings.'
Mercy comprehendeth the duties of the second table, as the
knowledge of God the duties of the first table. Now this piety towards
God, and charity towards our neighbour, was more acceptable
service towards God than all the rites of their external worship.

Doct. There is much to be learned from God's expressing himself in

his word that he liketh mercy to them that stand in need of it, better
than the offering of the richest sacrifice.

I frame the point so as it may comply with Christ's scope and

purpose.

Three things especially we learn in it:—

I. The respective value and preference of duties.

II. The guise of hypocrites, as our Saviour pincheth and taxeth the
pharisees often by this point.

III. The excellency of mercy.

I. I shall speak to the respective value and preference of duties, and

there I shall lay down these propositions.

1. All that God commandeth must be respected, and obedience

endeavoured, partly because his laws are all holy, just, and good:
Rom. 7:12, 'The law is holy, and the commandment holy, just, and
good'—viz., that law by which he was convinced, and which had
brought such trouble in his heart; holy, as being the copy and
draught of God's holiness; just, as doing no wrong, no infringement
of our just freedom; good, as profitable to direct and perfect our
operations—nothing therein is in vain or useless. And partly because
they are all ratified by the same authority: Exod. 20:1, 'God spake all
these words,' not these words, but all these words: 'He that said,
Thou shalt not commit adultery, said also, Thou shalt not steal;' as
the apostle improveth the observation: James 2:11, 'For he that said,
Do not commit adultery, said also, Do not kill.' God hath expressed
his will in one thing as well as another. And partly because in
conversion we have grace given to obey all: Eph. 4:24, 'The new man
is created after God in righteousness and true holiness.' It is not only
fitted for righteousness, but holiness; not only for holiness, but
righteousness. As the sun is placed in heaven, that he may shed
abroad his influence everywhere, and nothing is hidden from his
heat and light, so is grace planted in the heart, that it may diffuse
itself in a uniform obedience, and that we may be holy: 1 Pet. 1:15, 'As
he that hath called us is holy, in all manner of conversation.' The
heart is framed to resist every sin, and to observe all the commands
of God. The new creature never cometh maimed out of the birth, or
wanting any part. Well, then, holiness and righteousness must ever
go together, and the obedience to both tables be inseparable. We
must 'serve him in holiness and righteousness all our days,' Luke
1:75; not in holiness only, or in righteousness only, but in both.

2. Though all are to be respected, yet all duties are not equal, nor all
sins equal. A vain thought is not so heinous a crime as the killing of a
man; and to blaspheme and curse God is a greater sin than an idle
word, and idolatry than stealing of a shilling. Though all God's laws
stand by the same authority, yet the matter of all is not of a like
moment and consequence. And therefore the sins and duties are
greater and lesser, according to the importance of the law: Mat. 5:19,
'Whosoever shall break one of the least of these commandments, and
shall teach men so to do, shall be least in the kingdom of heaven.'
There are commandments which may be called the least, and there
are others which may be called the greatest—De ordine modum, the
order showeth the weight. The fundamental article of the covenant is
to have God for our God, and to prefer natural worship before
instituted, the means stated before manner and time, God before
man, parents before others.
3. Simple duties of the first table are greater than duties of the
second. Christ himself saith, Mat. 22:38, that 'this is the first and
great commandment.' They must needs be the greatest, because the
object of them is greatest: 'God is greater than man,' as it is said, Job
33:12. To oppose a prince in person is more than to oppose his mean
officer. He that sinneth against his neighbour sinneth against God,
but not so immediately, 1 Cor. 8:12. And 2dly, because this is the
great bond on the heart to enforce the duty of the second, the
conscience of our duty to God: because I love, or fear, or would
honour God, therefore I perform my duty to man for the Lord's sake.
And so we turn second table duties into first table duties; and so
alms is a sacrifice, Heb. 13:16; and so obedience to masters is
obedience to God, Eph. 6:6. And as they enforce, so they regulate; for
we are to obey them in the Lord, and so as will stand with a higher
duty we owe to God: Acts 4:19, 'Whether it be right in the sight of
God to hearken unto you more than unto God, judge ye.' So that
these are the greatest duties. But yet this must be understood so as
the comparison be rightly made; the chief of the first table with the
chief of the second, the middle with the middle, the least with the
least, externals with externals; otherwise not. Disobedience to
parents is more than an irreverent speech of God; adultery a greater
sin than coldness in worship; stealing than not giving. The people
made many prayers, but their hands were full of blood, Isa. 1:15. And
therefore the order must be rightly conceived: first, love to God, then
love to men; first, the worship of God, and then duty to men in our
several relations; first, acts of outward worship, then acts of outward
respects to men—duties of piety, and also justice and charity. Thus
the circumstantial and ceremonial duties of the first table must give
place to the necessary and moral duties of the second. But when the
comparison is duly made in the same rank, those laws which do
simply and directly respect God are to be preferred before those
duties which concern men; and sins of the highest degree against the
first table are greater than sins of the highest degree against the
second; and in duties, the love of our neighbour must give place to
the love of God; as the love of father and mother, wife, children,
friends, brethren: Luke 14:26, 'If any man hate not father and
mother,' &c., 'he cannot be my disciple.' God is chief, and most
worthy of respect.

4. Moral and substantial duties should chiefly be made conscience of,

and ought to take place of ceremonial observances, though belonging
to the first table; for so in the text is mercy preferred before
sacrifices. Which is to be regarded to a double end; partly, that we
may not rest in them as the better part of our duty. If men submit
never so much to external institutions about religion and worship,
and think to satisfy their consciences therewith, yet they will not at
all be accepted and approved of God. No. He looketh more to moral
obedience than positive commands concerning the externals of
religion. And therefore you have morals of the first table, or the
second, often compared with, and preferred above the externals of
religion; as 1 Sam. 15:22, 'Hath the Lord any delight in burnt-
offerings and sacrifices? To obey is better than sacrifice, and to
hearken than the fat of rams. Rebellion is as the sin of witchcraft,
and stubbornness as idolatry.' It was spoken upon the occasion of
Saul's sparing Agag, and the fat of the cattle for sacrifice, when he
was to destroy man and beast. At other times it is compared with
duties of the second table. The moral duties of the second table are
better than the ceremonial duties of the first. If we be scanty in the
one and abound in the other, it is a note of a hypocrite: Rom. 14:17,
18, 'The kingdom of God standeth not in meats and drinks, but in
righteousness, peace, and joy in the Holy Ghost.' If a man do these
things, he shall be accepted of the Lord, and approved of men. There
are two expositions of that place, both equally probable; the one
more general, that righteousness is taken for all new obedience, and
peace for peace of conscience, resulting from the rectitude of our
actions, and joy in the Holy Ghost for supernatural comfort, which
the Holy Ghost puts into our hearts, by reflecting on our privileges by
Christ, and the hopes of the world to come. Now, Christianity lieth
not in outward observances, but in solid godliness. The other
exposition is in a more limited sense; that by righteousness, is meant
just dealing; by peace, a peaceable, harmless, inoffensive sort of
living; by joy in the Holy Ghost, a delight to do good to one another,
not dividing from, or hating, censuring, excommunicating one
another for mere rituals, but pleasing one another to edification.
These morals are more acceptable to God, and approved of men,
than a furious zeal for lesser things, which belong to the ritual part,
or external order of religion. It is an argument of a better spirit to be
more zealous for morals and substantials than rituals; certainly
without them we shall be of no account with God. And partly to that,
when moral duties come in competition with ceremonial, the moral
duties at that time must take place of the other, and all positive
commands concerning the externals of religion give way to them.
The Lord never appointed the ceremonies of the first table to hinder
works of mercy prescribed in the second; therefore the mercy must
be done, and the sacrifice left undone: as the Sabbath is both broken
and kept when there is an evident necessity of preserving the
creature. When David fainted, it was a moral duty to relieve him,
though there were no bread at hand but the shew-bread: 1 Sam. 21:4,
'There is no common bread under my hands.' And Christ urgeth that,
Mat. 12:3, 4, 'Have ye not read what David did when he was an
hungered; how he entered into the house of God, and did eat the
shew-bread, which was not lawful for him to eat, nor for them which
were with him, but only for the priests?' In an extraordinary case of
necessity, the shew-bread is as common bread. Now the reason is
plain, because positives bind only in certain cases, but we are
everlastingly obliged to things moral. Therefore externals must give
way both to obedience and mercy. Internal acts of worship are never
dispensed with.

5. Sacrifices come under a double consideration, as they relate to

Christ, the substance of them all, or as external performances rested
in by that people.

[1.] In the first consideration, their gospel lay much in sacrifices, and
the main duties of godliness were exercised about them, as
brokenness of heart: Ps. 51:17, 'The sacrifices of God are a broken
spirit; a broken and a contrite heart, O God, thou wilt not despise.'
And faith in Christ, Heb. 9:13, 14, 'For if the blood of bulls and goats,
and the ashes of an heifer sprinkling the unclean, sanctifieth to the
purifying of the flesh: How much more shall the blood of Christ, who
through the eternal Spirit offered himself without spot to God, purge
your consciences from dead works, to serve the living God?' And
covenanting with God, Ps. 50:5, 'Gather my saints together unto me,
those that have made a covenant with me by sacrifice;' and Rom.
12:1, 'I beseech you, brethren, by the mercies of God, that ye present
your bodies a living sacrifice, holy, acceptable unto God, which is
your reasonable service.'

[2.] In the second consideration, the outward bare offering,

considered in itself, without faith and repentance, so God
disclaimeth it: Isa. 1:11, 'Bring no more vain oblations;' and Isa. 66:2,
3, 'He that killeth an ox, is as if he slew a man; he that sacrificeth a
lamb, as if he cut off a dog's neck; he that offereth an oblation, as if
he offered swine's blood; he that burneth incense, as if he blessed an
idol.' Their great confidence was in their sacrifices. God, therefore,
showeth how loathsome these things were to him, without that
disposition of soul which should accompany them; being such
persons as those were, he would take no offering at their hands. The
Lord in all ages is uniform and like himself, in approving and
enjoining duty, and in disliking sin. Morals are always prized by him
before externals, and an impartial respect to necessary duties was
more to him than the greatest pomp of outward worship. It was so
then, and it is so now. Pride, and malice, and envy, are greater evils
than ceremonial uncleanness, and to fear God and work
righteousness a greater duty than the best sacrifices. The
performance of external duties is not, and never was, a sufficient
testimony of true piety; nay, without the love of God and men, and a
uniform obedience to his holy will, is mere hypocrisy.

6. When the breach of a ceremonial precept bringeth with it the

transgression of a moral precept, and is (without any absolute
necessity) imposed in neglect and contempt of the law of God, then
we are to run all hazards, rather than to transgress in the smallest
externals; because though the matter enjoined be but small, yet the
contempt of God is a great sin, and our sincerity and obedience to
God is a great matter. As for instance, when Antiochus pressed the
Jews to eat swine's flesh, which in case of great extremity no
question they might do, yet when he pressed them out of contempt of
the law, they chose rather to be tortured to death than to yield to it.
And for this they are registered martyrs: Heb. 11:35, 'They were
tortured, not accepting deliverance, that they might receive a better
resurrection.' There is a plain allusion to the story in the book of the
Maccabees, concerning Eleazar, and the woman with her seven sons,
so cruelly tortured. But these commands were contrary to the laws of
God. Should they have said, 'God will have mercy, and not sacrifice'?
No; in such a case God will have sacrifice, and not mercy. Though
often advised to yield, they would not abate a jot of their zeal. For
though the case be but in externals, yet there is a renunciation of our
relation and obedience to God's law. So Daniel opening his windows,
and praying three times a day, as he was wont to do, Dan. 6:10. That
circumstance might have been forborne, you will think, in a case of
such imminent peril of life. No; he would neither forbear praying nor
opening his windows; he had wont to do so before, and without
dishonouring God and renouncing his profession, he could not
forbear to do so now. The promise of audience, made to Solomon at
the dedication of the temple, required this ceremony as an effect of
faith: 1 Kings 8:42, 43, 'When they shall pray towards this house,
then hear thou in heaven.' And David saith, Ps. 5:7, 'In thy fear I will
worship towards thy holy temple.' The temple did shadow forth the
body of our Lord Christ, the mediator, in whom only our prayers and
services are accepted with the Father, which Solomon respected in
looking towards the temple. But the chief reason is, the necessity of
profession, and open profession too, against this impious law,
contrived by the malice of his enemies to make him afraid. Now, to
show he was not frighted from his duty, he openeth his windows, and
would not forego any circumstance of his duty to God. I might
instance in circumcision (as urged by the false apostles), as necessary
to our justification: Gal. 5:2–4, 'Behold, I Paul say unto you, that if
you be circumcised, Christ shall profit you nothing. For I testify again
to every man that is circumcised, that he is a debtor to do the whole
law: Christ is become of none effect unto you. Whosoever of you are
justified by the law, you are fallen from grace.' Such is the difference
when God calleth us to the profession of a lesser truth. Therefore the
case may be such that externals may bear great weight.

7. If the externals of God's worship instituted by himself must give

place to mercy, then externals of human institution ought much
more to give place to mercy. Sacrifices were of God's institution, and
a way of expressing their obedience and thankfulness in his worship;
yet God saith, 'I will have mercy, and not sacrifice.' And twice is this
applied by Christ—to mercy towards the souls of men in the text, and
mercy concerning the bodies of men, Mat. 12, to defend the disciples
rubbing the ears of corn, because they fainted for hunger. Then by
like reason, where the urging of externals may cross mercy to the
souls of men, by depriving them of the means of edification, and the
gifts of a lively ministry, or crossing mercy to the bodies of men, by
depriving them and their families of their necessary support and
maintenance, in such a case they should 'learn what that meaneth, I
will have mercy, and not sacrifice.' And the peace and edification of
the church is more valuable than that of a private man. In all external
positive institutions, the apostles often urge charity to the souls of
men, for which Christ died, that we neither wound them with sorrow
or sin, as the sure rule to guide us, either in practising or forbearing
our liberty: Rom. 14:15, 'Destroy not him with thy meat for whom
Christ died.' So 1 Cor. 8:11, 'And through thy knowledge shall the
weak brother perish, for whom Christ died;' that is, the scandalous
abuse of this knowledge. In short, if any great damage to the souls or
bodies, scandal or inconvenience, should come upon urging these
externals, surely they should be forborne; for if it be the will and
pleasure of the King of kings and Lord of lords that matters
commanded by his affirmative precepts should be forborne for
charity's sake, men should be persuaded to remit of the rigour of
their impositions in this kind, though the things imposed were
indifferent, and the practice of them in some cases a duty; yet if it
would destroy charity, we are to leave our prayers, public and
private, forsake a sermon to save the life of our neighbour; nay, to
quench the fire burning his house; nay, to help his cattle out of the
ditch. But I will prosecute this no further.

Let me now make some use of what hath been said.

1. Let us take heed that we be not of the number of them that are
serious and zealous in some things, but not in all. Partial zeal hath
always been the note of hypocrites; as the pharisees were earnest for
externals, but neglected justice and charity. Saul is an instance of
partial zeal in destroying the Gibeonites and sparing the Amalekites:
2 Sam. 21:2, 'Saul sought to slay them in his zeal to the children of
Israel and Judah.' He was expressly commanded to root out the
Amalekites, but he spared Agag out of seeming pity; but useth
barbarous cruelty in seeking to root out the Gibeonites, who were to
be preserved by oath and covenant; and this he is said to do in his
zeal. Not a true zeal, surely, as aiming at God's glory; for it tended
much to his dishonour to have them destroyed, who were new
proselytes, and professing religion, and had put themselves under
God's protection; but a preposterous hypocritical zeal, of aiming, as
he pretended, at the welfare of the commonwealth of Israel: his main
intent was popular applause, and to gratify them who envied the
Gentiles should be incorporated into God's people. An hypocrite's
conscience is not uniform, but brought upon the stage for a turn. I
shall give you another instance in Jehu, mighty zealous in destroying
the idolatry of Baal, which was the idolatry of the house of Ahab; but
not only cold and indifferent, but resolute against the destroying the
calves of Dan and Bethel, which was the idolatry of Jeroboam: 2
Kings 10:28, 29, 'Thus Jehu destroyed Baal out of Israel. Howbeit,
from the sins of Jeroboam, wherewith he made Israel to sin, Jehu
departed not from them, to wit, the golden calves in Dan and Bethel.'
Reasons of state persuaded the one, and dissuaded the other. His
interest lay in ruining the house of Ahab, and in taking care that the
tribes might not revert to the house of David. Thus you see men
zealous in some things may grievously sin in others. Therefore, my
beloved, be you careful to regard all God's commands in their place;
piety in its place, justice in its place, mercy in its place. The Jews,
after they had smarted in Babylon, were zealous against idols, but
robbed God of his dues, never took care to restore the riches of the
temple. Therefore the apostle taxeth this partiality of zeal: Rom.
2:22, 'Thou that abhorrest idols, dost thou commit sacrilege?' The
latter prophets tax them much for that crime. The Jewish form still is
hatred of idolatry, insomuch that they think that all the plagues that
come upon them is for the idolatry of their fathers, especially in the
sin of the golden calf in the wilderness; and translate the scene of
their repentance far enough from themselves, that they may not see
their present sins, both in breaking the moral law and despising
Christ. And every party is observed to have their form; one special
commandment which they stick unto, which they are zealous for,
whilst they neglect the rest. The reproaches of our enemies, saith the
pharisee, are only for the fourth commandment, but neglect the rest;
zealous for the Sabbath, but unconscionable all the week after. Oh,
let there be no occasion for this! Others seem to make little
reckoning of other commandments, and insist only upon the fifth,
obedience to superiors. The charge is sometimes carried between the
third and sixth2 commandment; they will not swear, but will lie, and
slander their neighbours. I mention these things to show what need
we have to be uniform in our obedience unto God.

I will mention but one motive. They that do not obey all, will not long
obey any, but where their interest or inclinations require it, will
break all: as Herod did many things, but one command stuck with
him—his Herodias, and that bringeth him to murder God's prophet,
Mark 6:20. One sin keepeth possession for Satan, and that one lust
and corruption may undo all. A bird tied by the leg may make some
show of escape; so do many think themselves at liberty, but the
fowler hath them fast enough.

2. Let us not rest in outward duties of worship, and place our zeal
there, for that is an ill spirit that doth so, it is the badge of
pharisaism: they keep a fair correspondence with God in the outward
duties of his worship, but in other things deny their subjection to
him; the main reason is, because externals of worship are more easy
than the denial of lusts. The sensual nature of man is such, that it is
loth to be crossed, which produceth profaneness. Wherefore do men
ingulf themselves in all manner of sensuality, but because they are
loth to deny their natural appetites and desires, and to row against
the stream of flesh and blood, and so to walk in the way of his own
heart, and the sight of his eyes? Eccles. 11:9. If nature must be
crossed, it shall be crossed only for a little, and in some slight
manner; they will give God some outward thing, which lieth remote
from the subjection of the heart to him, therefore be zealous for
externals; and this produceth hypocrisy, gross hypocrisy, and
dissembling, whereby we deceive others, and get a good name among
others, by a zeal and fervency for God's outward institutions. And
this close hypocrisy or partiality of obedience, is that whereby we
deceive ourselves, exceeding in external actions and duties, while we
neglect those substantials wherein the heart and life of religion most
lieth: such are the love of God, contempt of the world, mortification
of the flesh, the heavenly mind and holy constitution of the soul,
firmly set to please God in all things.

Once more; that this deceit may be more strong, men are apt to
exceed in outward observances, or by-laws of their own; and this
produceth superstition, either negative, in condemning some
outward things which God never condemned, as those ordinances of
men which the apostle speaketh of, Col. 2:21, 'Touch not, taste not,
handle not;' or positive, in doing many things as duties, and crying
them up as special acts and helps of religion, which God never
instituted to that end and purpose: Mark 7:7, 8, 'Teaching for
doctrines the commandments of men.' The spirit and genius of
superstition lieth in this—neglecting many things which God
commandeth, but multiplying bonds and chains of their own making.
Sacrifices enough! God shall have anything for the sin of their souls,
Micah 6:6, 7. Thus these three great evils, profaneness, hypocrisy,
and superstition, do all grow upon the same stem and root. First,
men must have an easy religion, where the flesh is not crossed, but
no mortifying of lusts, no exercising ourselves to godliness. They can
deny themselves in parting with a sacrifice, but the weighty things of
piety, justice, and mercy are neglected. God shall have prayers
enough, hearing enough, if the humour and temper of the body will
suit with it. They can fast and gash themselves like Baal's priests;
whip their bodies, but spare their sins; but the heart is not subdued
to God. They can part with anything better than their lusts, and
disturb the present ease of the body, by attending on long and
tedious duties, rather than any solid and serious piety.

II. The next lesson which we learn is, the guise of hypocrites; for our
Lord intimateth that these pharisees had great need to learn the
importance of that truth, as being extremely faulty: 'I will have
mercy, and not sacrifice.'

1. The first thing notable in hypocrites is a partial zeal; they have not
an uniform conscience; are very exact in some things, but
exceedingly defective and faulty in others. The good conscience is
entire and universal: Heb. 13:18, 'We trust that we have a good
conscience, in all things willing to live honestly.' The sincere purpose
and intention of his heart was to direct his life according to the will of
God in all things. Though every one hath his failings, yet the will and
constant endeavour of a sincere heart is to govern himself universally
according to the will of God in all points of duty, whether they
concern God or man: as it is said of Zachary and Elizabeth, Luke 1:6,
That they 'walked in all the ordinances and commandments of the
Lord blameless,' The renewed conscience doth approve all; and the
renewed will, which is the imperial power in the soul, the first mover
and principle of all moral actions, is bent and inclined to obey all;
and the new life is spent in striving to comply with all. But it is not so
with hypocrites. They pick and choose out the easiest part in religion,
and lay out all their zeal there, but let other things go: in some duties
that are of easy digestion, and nourish their disease rather than cure
their soul, none so zealous as they, none so partial as they. Now, a
partial zeal for small things, with a plain neglect of the rest, is direct
pharisaism; all for sacrifice, nothing for mercy. Therefore every one
of us should take heed of halving and dividing with God: if we make
conscience of piety, let us also make conscience of justice; if of
justice, let us also make conscience of mercy. It is harder to renounce
one sin wherein we delight, than a greater which we do not equally
affect. A man is wedded to some special lusts, and is loth to hear of a
divorce from them. We have our tender and sore places in the
conscience, which we are loth should be touched. But if we be sincere
with God we will keep ourselves from all, even from our own
iniquity, Ps. 18:23; such as is most incident to us by temper, or
custom of life, or course of our interests. To baulk or break with God,
out of private reasons of pleasure, honour, or profit, or any corrupt
interest, is to prefer these things before God, and to set up another
chief good in our hearts, and to prefer it before his favour. Thus in
general.

2. They place all their godliness and righteousness in outward

observances or external discipline, and so their religion is more in
the flesh and in the letter than in heart and spirit; as the pharisees
rested in outward worship only, or some external rules, without the
inward and real duties either of the first or second table. Mat. 23:25,
they 'cleanse the outside of the cup and platter, but within they are
full of extortion and excess;' and ver. 28, 'Ye appear outwardly
righteous unto men, but within ye are full of hypocrisy and iniquity.'
And everywhere they are represented as painted tombs without, but
had much hidden uncleanness and corruption within. There was an
outward formality and show of religion, when they denied the power
thereof. They should join obedience to God and love to their
neighbour with their outward sacrifices; but these things were of
little value and esteem with them. Now, what sacrifices were to them,
that external ordinances are to us; and what their rituals were, the
same is the mode and garb of profession among us. And, therefore,
external profession, or the performance of external duties according
to our way, is not a sufficient testimony of true godliness. For Christ
saith, Mat. 5:20, 'Except your righteousness exceed the
righteousness of the scribes and pharisees, ye shall in no case enter
into the kingdom of heaven.' Their righteousness was an outside
righteousness, without that inward constitution of soul which doth
belong to a renewed heart, and yet carried on in such a way, and
applauded by men, that the Jews had a saying, That if but two men
out of all the world went to heaven, the one should be a scribe and
the other a pharisee. O Christians! it is one thing to approve
ourselves to God, who searcheth the heart, and another thing to
approve ourselves to men, who look only to the outside and fair
appearance without. A renewed heart, that is unfeignedly set to
please God in all things, is more than all the pomp of external duties.
And, therefore, we should study to give evidence of this by making
conscience of obedience, as well inwardly as outwardly, growing in
holiness all the days of our lives. This will be comfortable to us, and
this will be approved of God hereafter, even such an holiness as is
manifested in all the parts of our conversation, in outward carriage
and secret practice, common affairs, and religious duties; in the
worship of God, and charity and justice to men: Phil. 3:3, 'We are the
circumcision, which worship God in the spirit, and have no
confidence in the flesh.' When there is a serious bent, and the true
spiritual affections of a renewed heart towards God and man, and we
do not rest in outward duties, but are still growing in internal grace,
faith, hope, and love, and are still purifying the heart and life, that we
may constantly glorify God, and do good to men, this is that which is
over and above the rightousness of the scribes and pharisees: our
duty is to serve God in the spirit, and to bring the inward man in
subjection to him, without which externals are of little worth.

3. They were more in love with ceremonies than with substance.

Sacrifices, which belonged to the ceremonies of the law, were in high
esteem with them; but godliness, justice, and mercy were of little
regard. And as outward things were preferred before inward, so the
lesser things before the weighty: as to their duties, tithing mint, and
anise, and cummin; but they have omitted the weightier matters of
the law, justice, mercy, faith. 'These ought ye to have done, and not
to leave the other undone,' Mat. 23:23. Formality and hypocrisy
maketh men wise about that which is least to purpose. They make a
business about ceremonies, but neglect the substance of religion.
They enlarged their phylacteries, which were scrolls of parchment on
which the law was written, but took no care of having the law of God
written upon their hearts. Hypocrisy is an odd, trifling zeal, which
runneth out upon little things. So for avoiding sin, Mat. 23:24, 'They
strain at a gnat, and swallow a camel.' More scrupulous in a little sin
than a great; in small sins very scrupulous, in greater matters very
adventurous. And because this is one of the main things here
intended, I shall give you instances and reasons.

[1.] Instances to prove that hypocrites have such an odd conscience

that straineth greatly at a small thing. We have them everywhere out
of the word of God. Herod's making conscience of his oath, but not of
shedding innocent blood: 'The king was sorry: nevertheless, for his
oath's sake,' &c., Mat. 14:9, he caused John the Baptist to be
beheaded. A sinner is holden in bonds which he might lawfully
break; rather than Herod will break his rash oath John shall lose his
head. Of such an odd complexion is the conscience of carnal men. So
the Jews, when Judas laid down the hire of his treason, and cast the
money at their feet, Mat. 27:6, 7, 'It is not lawful,' said they, 'to put it
into the treasury, because it is the price of blood;' pretending to be
afraid to offend in the least things, when they had offended in the
greater. They boggled not at betraying innocent blood, and yet they
would not meddle with the gain when it was thrown back to them.
Another instance of the like conscience is John 18:28, 'Then led they
Jesus from Caiaphas unto the judgment-hall, and it was early; and
they themselves went not into the judgment-hall, lest they should be
defiled, but that they might eat the passover.' They were careful to
avoid legal pollution, and yet they were at the same time seeking the
life of the Lord of glory. Just such another fit of conscience cometh
upon them a little after: John 19:31, They went to Pilate, and desired
that the bodies might not hang upon the cross on the Sabbath-day,
lest their great feast should be defiled. And thus you see that through
formality and custom men may be strictly bound in conscience to
perform the duties of ceremonial or external worship, whose
consciences notwithstanding never scruple to violate the most
weighty precepts of the law. Just of this nature was that solemn case
of conscience, Zech. 7:1, 2, about the keeping of their fasts, when the
prophet telleth them they had higher matters to mind, the executing
of judgment and showing mercy, and breaking off their oppressions,
ver. 10. The Lord would not answer their cases about the fasts, some
of which were needless and superfluous; but would have them break
off their known sins. Hitherto may be reduced the harlot in the
Proverbs, that enticed the young man to adultery, and yet she had
her peace-offerings: 'I have peace-offerings with me this day,' Prov.
7:14, with the 18th; made conscience of her sacrifices, but not of her
honesty and chastity. Yea, also, we may reckon to this rank of
conscience the instance of Bathsheba. Even the children of God have
much hypocrisy, and an odd kind of conscience, when they give way
to wilful and heinous sin. The passage is, 2 Sam. 11:4, 'David took
her, and committed adultery with her, for she was purified from her
uncleanness.' That uncleanness was ceremonial only; but in the
meantime she was committing a moral uncleanness, from which she
was not so careful to keep herself. Well, then, the consciences of men
being of such a make, well might God say, 'I will have mercy, and not
sacrifice;' substance, and not ceremony. And we have all need to take
heed to ourselves that we do not boggle and startle at a shadow,
when in the meantime we are stupid and senseless in sins of another
nature and deeper dye, and preserve a tenderness in lesser things,
when we give way to injustice and oppression.

[2.] The reasons why hypocrites never find their consciences awake
so much as in matters ceremonial. I shall give these two:—

First, Because these are of easiest digestion, and will sooner satisfy
the conscience. Slight duties suit best with a heart that is unwilling to
come under the power of religion. Conscience is like the stomach,
which naturally desireth to fill itself; and when it cannot digest solid
food, it sucketh nothing but wind. They that place their confidence in
their own righteousness, presently fly to their external shows. The
right stating of the duties of the law, according to their due weight,
would convince them of their mistake. Therefore, that the ell may be
no longer than the cloth, they confine their obedience to external
observations, and so make their religion as commodious for
themselves as they can. Adultery is nothing to eating flesh in Lent, or
breaking some external rule. The apostle saith, 'Going about to
establish their own righteousness, they have not submitted to the
righteousness of God,' Rom. 10:3. Not to the way of solid
righteousness and broken-hearted acceptance of Christ, but an
external appearance of duty is most for their interest.

Secondly, To put the better pretence upon their vile practices,

therefore they must have some external ceremonies to countenance
them. Thus the pharisees, to countenance their oppressions, 'for a
pretence make long prayers,' Mat. 23:14. That made them be trusted
by the destitute widows, whom they deceived. As Jezebel would have
the formality of a fast, for the better colour of her impiety in
destroying Naboth. In days of fasts, they were wont to inquire after
heinous offenders, to execute the law upon them, as you may see
Num. 15:7, 8, and Ps. 106:30, so to stop God's wrath. So some
expound that, Joel 1:14, 'Sanctify a fast, call a solemn assembly,
gather the elders;' that is, call a court who may inquire into
offenders, that they may be punished and reformed. So Jezebel calls
a fast, for the better pretence of a court to take cognisance of
Naboth's sin.

4. They make conscience, not only of externals instituted by God, but

mostly of those that are devised by themselves. This very abstinence
from converse with publicans was a thing not forbidden by the law,
but an institution of their own; because of their frequent converse
with heathens, they looked upon them as a polluted sort of men, and
unworthy of their converse. So that this helpeth us to another
character of hypocrites; they are zealous for human traditions, but
transgressors of divine commands; God's precepts are little
regarded; and so prefer their own institutions before the laws of God.
So Mat. 15:3, 'By your traditions ye transgress the commands of
God;' namely, by holding that if a man had devoted his estate to God,
he might choose whether he would relieve his parents. Men are
mightily in love with their own customs, and place much religion in
man's injunctions, and care not how they loosen or weaken the
obligation of God's law by their impositions. The pharisees' great
fault was, they would outdo the law in externals; and then, when they
had set their post by God's post, they were more zealous for man's
inventions than for God's ordinances; and this zeal is shown either
by imposing upon themselves or others—imposing upon their own
consciences when they lie in chains of their own making; on others
when they make their own practice the rule of others: Mat. 9:14, 'The
pharisees fast, John's disciples fast, thy disciples fast not.' To this
head we may reduce Saul's rash restraining the people by his
injunction and oath, 1 Sam. 14:32, with ver. 38. The people had
gotten a great victory, and Saul, out of his hypocritical zeal,
commandeth them to fast till evening. Now what was the issue? The
people, through faintness, could not pursue the enemy; Jonathan,
that heard nothing of this curse and oath, was in danger of his life;
and the people, being hunger-starved, for greediness did eat the flesh
and the blood together, contrary to God's law, Gen. 9:4; Lev. 17:13,
14. Mark there: though hunger could not force to transgress Saul's
commandment for fear of death, yet it forced them to break God's
express commandment in eating the blood, which was so expressly
forbidden. And at night, when God answered him not, Saul thought
somewhat was in the matter; he goeth to cast lots, and the lot had
found out Jonathan. Saul never thinketh of the breach of God's law—
first by himself, in imposing a rash and sinful oath; or of the people's
sin, in eating the blood with the flesh; and presumeth it must needs
be the breach of that oath which he had imposed; and so, like a
hypocrite, preferreth his own groundless command before the law of
God, and of punishing this with rigour when the other is never
spoken of. I have brought this story to show you how zealous men are
for their own impositions on themselves and others, and how easily
they can dispense with God's laws to comply with their own; and how
drunkenness, whoredom, and fornication do not seem such odious
crimes as violating man's customs and institutions and private rules
of their own.

5. Hypocrites have a conceit of their own righteousness, and a

disdain of others. This was the very case in the text; they were angry
because Christ entered into the house of Matthew, a publican, and
did eat meat there, though he had converted him. And elsewhere it is
made the characteristic note of the pharisees: Luke 18:9, 'They
trusted in themselves that they were righteous, and despised others.'
Men that fly to externals are soon puffed up, and nothing humbleth
so much as a sound sense of religion; and a solemn exercising
ourselves to godliness maketh us see and loathe ourselves and pity
others. I find the pharisees enemies ever to the freeness of God's
grace to sinners and the work of repentance, and that the bringing of
poor sinners to salvation was the great eyesore. They call Christ a
wine-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 John did, because he
would not seem to justify their pharisaical rigours. 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;
showeth 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.
21:31; pleadeth the cause of the woman against Simon the pharisee,
Luke 7:39. '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
thyself, come not near to me, for I am holier than thou.' Some,
though impure and profane, 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 showeth 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. 20:12, or as the elder
brother envied the prodigal, or Simon the pharisee repined at Mary
Magdalene's observance of Christ. They esteem much of their own
works, merits, sufferings, and righteousness. Oh, take heed of this
spirit!

[1.] The use of this branch 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 it 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 entirely devoted and
subject to God. That was Job'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 judgments, 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 show 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, wondered
when that was pressed upon him, John 3:4, 5. An outward
conformity, which was more in show 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, Mat. 5. Thus Christ presseth us to exceed the pharisees,
who turned all obedience into an empty formality, wherein they
puffed up themselves as mere 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, without seeking the reconciling and renewing grace of
the Redeemer: Luke 18, The proud pharisee pleadeth his own merits
rather than God's grace, but the publican pleaded mercy. It was long
ere Paul was brought to count all but dung and dross for the
excellency of the knowledge of Christ, Phil. 3:7–9. But on the other
side, a Christian, though he maketh progress in holiness, yet, from
first to last, cherisheth a broken-hearted sense of his own wants, and
a thankful remembrance of his Redeemer's love, who is all in all with
him, both for justification and sanctification. Before pardon, the
sinner is weakened and humbled with a sense of his lost condition,
and then there is a constant watchfulness, with repentance and
brokenness of heart, which followeth pardon; 'loving much, because
much is forgiven,' Luke 7:47; and loathing himself, in his own sight,
because of his vileness and sinfulness, after God is reconciled to him,
Ezek. 16:63. This is the frame of heart which suiteth with the gospel
state.

III. I come to the third thing—the value of mercy. I shall not speak of
it at large, but only with respect to this scripture.

1. It is better than sacrifice. To sacrifice is to serve God, but to show

mercy is to be like God: Luke 6:36, 'Be ye therefore merciful, as your
heavenly Father is merciful.' Now, conformity to God is more noble
than subjection to God; it hath more of perfection and blessedness in
it especially, than a particular external mode and way of subjection to
God.

2. As it is preferred before sacrifice, so it is preferred before the

external observation of the Sabbath. The Sabbath is the great
institution conducing to the enlivening of other duties; mercy, not
only to the souls of men as here, or bodies of men, but mercy to the
bodies of the beasts: to help a beast out of a pit is a Sabbath-day's
work, Mat. 12:11, 12.

3. It is more than gospel externals of worship. The apostle had

spoken of being 'not hearers of the word only, but doers also,' James
1:22. Then saith, verse 27, 'Pure religion, and undefiled before God,
is this, to visit the fatherless and widows in their affliction, and keep
himself unspotted from the world.' Is this religion, to come to
church, to hear the strictest preachers? Doth the apostle reckon this
another part of religion? No; but to 'visit the fatherless and widows.'
They who are truly religious have such a deep sense of God's mercy
to them that they are changed into the divine nature, that they
cannot but pity the miserable and afflicted. Now, the ordinances of
the gospel are rational, not so carnal and servile as the ordinances
under the law.

4. It is more excellent than all the gifts of the gospel. The gifts of the
gospel were glorious things—gifts of tongues, gifts of healing, gifts of
knowledge and utterance: 1 Cor. 12:31, 'Covet earnestly the best gifts;
and yet I show you a more excellent way.' What is that? Love, charity,
mercy. Though abilities are excellent things, to be able to edify and
instruct others, yet no way to be compared with the grace of charity,
and the performing all our duties to our brethren out of love to God.

5. I cannot say it is above the graces of the gospel—faith and love to

God; yet this I can say, that those graces are not real unless
accompanied with charity: 1 John 4:20, 'If a man say he loveth God,
and hateth his brother, he is a liar; for if a man hateth his brother
whom he hath seen, how can he love God whom he hath not seen?'
He speaketh there of love to Christ, ver. 19, 'We love him because he
loved us first.' There may be a great deal of hypocrisy in professing
and pretending love to Christ; and so he doth, certainly, who doth
malign and persecute Christians, or not show mercy to them in their
distresses. We daily converse with men, meet with objects of charity,
whom we should pity; but if we do not this, which is the more easy,
we will not do that which is more difficult.

6. It is the qualification of finding mercy: Mat. 5:7, 'Blessed are the

merciful, for they shall obtain mercy.' Compassion to other men's
bodies and souls gives this hope and confidence of finding mercy
with the Lord, and that is all our hope.

It will be inquired into at the day of judgment: Mat. 25:35–41, 'For I

was an hungered, and ye gave me meat: I was thirsty, and ye gave me
drink: I was a stranger, and ye took me in: naked, and ye clothed me:
I was sick, and ye visited me: I was in prison, and ye came unto me.
Then shall the righteous answer him, saying, Lord, when saw we thee
an hungered, and fed thee? or thirsty, and gave thee drink? When
saw we thee a stranger, and took thee in? or naked and clothed thee?
Or when saw we thee sick or in prison, and came unto thee? And the
King shall answer and say unto them, Verily, I say unto you,
inasmuch as ye have done it unto one of the least of these my
brethren, ye have done it unto me. Then shall he say also unto them
on the left hand, Depart from me, ye cursed, into everlasting fire,
prepared for the devil and his angels.'

Oh, then, let us make conscience of this duty more than ever we have
done.

A DESCRIPTION OF THE TRUE

CIRCUMCISION
For we are the circumcision, which worship God in the spirit,
and rejoice in Christ Jesus, and have no confidence in the flesh.
—PHIL. 3:3.
AMONG those that entertain thoughts of religion there ever have
been and will be many contests who are the true church and people
of God. The lazy place their plea and claim in external observations;
the serious look to the vitals and heart of religion, and cannot satisfy
themselves in an outward form without the life and power. This was
the very difference between the true Christians and a certain sort of
persons who took upon them to be the circumcision. The Jews are
often called 'the circumcision,' therefore Christ is said to be 'a
minister of the circumcision,' as being sent to the people that were to
be circumcised, Rom. 15:8. And Peter is called 'the apostle of the
circumcision,' Gal. 2:7, 8, as being appointed to deal with that
people. Now these Judaizing Christians, who had a zeal for the
ceremonies of the law, did falsely boast themselves to be the only
people of God and the true circumcision. This was the difference
between them: who were to be accounted the true circumcision, the
Jewish zealots, who placed their justification in the ceremonies of the
law, or those who adhered to Christ only, and looked for the mercy of
God through him? 'We are the circumcision' say they, excluding the
other and better sort of Christians. The one had the form, and the
other the effect and power; the one were circumcised outwardly, the
other spiritually. The apostle judgeth for the latter; the former were
κατατομὴ , 'the concision,' who, instead of circumcising themselves,
did cut asunder the church of God; but the sound believers were
περιτομὴ , 'the circumcision' indeed, as being circumcised by the
circumcision made without hands, in putting off the body of the sins
of the flesh by Christ, Col. 2:11. They were the true children of
Abraham, who did indeed perform that for which circumcision was
intended, 'for we are the circumcision, which worship God in the
spirit, and rejoice in Christ Jesus, and have no confidence in the
flesh.'

In the words we have a threefold description of the true

circumcision: how they stand affected to God, Christ, self.

I. They worship God in the spirit.

II. They rejoice in Christ Jesus.

III. They have no confidence in the flesh.

I. They worship God in the spirit. This clause may be interpreted:—

1. In opposition to the legal ordinances. So it is taken, John 4:23, 24,

'But the hour cometh, and now is, when the true worshippers shall
worship the Father in spirit and in truth: for the Father seeketh such
to worship him. God is a spirit: and they that worship him must
worship him in spirit and in truth.' The Jewish worship is in a sense
called carnal, the Christian spiritual: Heb. 7:16, 'A carnal
commandment;' Heb. 9:10, 'Carnal ordinances imposed on them till
the time of reformation;' and 'shadows,' Heb. 10:1. Now the Lord
would have a spiritual worship, and the truth of what was in these
shadows, these external forms, he allowed (instituted in the infancy
of the church), so that they 'worship God in the spirit' is, they have
embraced the true worship of the gospel, and serve God, not by the
carnal rites of the law, but by the pure rational worship of the gospel.
This is part of the sense.

2. It implieth worshipping God with the inward and spiritual

affections of a renewed heart: Heb. 12:28, 'Wherefore, we receiving a
kingdom which cannot be moved, let us have grace, whereby we may
serve God acceptably with reverence and godly fear.' Worship
flowing from grace, engaging the heart in God's service, is that which
God prizeth; therefore a Christian should not rest in an external
form: 'God is my witness, whom I serve with my spirit,' Rom. 1:9.

3. It doth also imply the assistance and continual influence of the

Holy Spirit: Eph. 6:18, 'Praying always with all prayer and
supplication in the Spirit, and watching thereunto with all
perseverance and supplication for all saints;' and Jude, ver. 20,
'Praying in the Holy Ghost.'

The doctrine is this: That a true Christian is known by his worship, or

is one that doth worship God in the spirit.
Here I shall show you:—

1. What is worship.

2. Why a true Christian—(1.) doth worship; (2.) why in the spirit.

1. What is worship? It is either internal or external. The internal

consisteth in the love and reverence we owe to God; the external in
those offices and duties by which our honour and respect to God is
signified and expressed.

[1.] Internal. The soul and life of our worship lieth in faith, and
reverence, and delight in God above all other things: Ps. 2:11, 'Serve
the Lord with fear, and rejoice with trembling;' such a delight as will
become the greatness and goodness of God. Worship hath its rise
and foundation in the heart of the worshipper; there it must begin.
In our high thoughts and esteem of God especially two things—love
and trust.

(1.) Love: Deut. 6:5, 'Thou shalt love the Lord thy God with all thy
heart, with all thy soul, and with all thy might.' We worship God
when we give him such a love as is superlative and transcendental,
far above the love that we give to any other thing, that so our respect
to other things may stoop and give way to our respect to God.

(2.) The other affection whereby we express our esteem of God is

trust, which is the other foundation of worship: Ps. 62:8, 'Trust in
the Lord at all times, pour out your hearts before him.' Delightful
adhesion to God, and an entire dependence upon him; if either fail or
be intermitted, our worship faileth. If delight: Job 27:10, 'Will he
delight himself in the Almighty? will he always call upon God?' Isa.
43:22, 'But thou hast not called upon me, O Jacob; but thou hast
been weary of me, O Israel.' They that love God and delight in him
cannot be long out of his company; they take all opportunities and
occasions of being with God. So dependence and trust: Heb. 3:12,
'Take heed, brethren, lest there be in any of you an evil heart of
unbelief, in departing from the living God;' James 1:6, 7, 'Let him ask
in faith, nothing wavering: for he that wavereth is like a wave of the
sea, driven with the wind and tossed. For let not that man think that
he shall receive anything of the Lord.' Dependence begets
observance: they that distrust God's promises will not long keep his
precepts. If we look for all from him, we will often come to him and
take all out of his hands, be careful that we do not offend him and
displease him.

[2.] External. In those offices and duties by which our honour and
respect to God is signified and expressed—as by invocation,
thanksgiving, praise, obedience. God will be owned both in heart and
life, in all these prescribed duties by which our affections towards
him are acted. If God did not call for outward worship, why did he
appoint the ordinances of preaching, praying, singing psalms,
baptism, and the Lord's Supper? God, that made the whole man,
body and soul, must be worshipped of the whole man; therefore,
besides the inward affections, there must be external actions; in
short, we are said to worship God either with respect to the duties
which are more directly to be performed to God, or in our whole
conversation.

(1.) With respect to the duties which imply our solemn converse with
God, and are more directly to be performed towards him—such as
the word, prayer, praise, thanksgiving, and sacraments—surely these
must be attended upon, because they are special acts of love to God
and trust in him. And these duties are the ways wherein God hath
promised to meet with his people, and appointed us to expect his
grace: Exod. 20:24, 'In all places where I record my name I will come
unto thee, and bless thee;' and Mark 4:24, it is a rule of commerce
between us and God, 'With what measure ye mete, it shall be
measured to you; and unto you that hear shall more be given.'

(2.) In our whole conversation: Luke 1:74, 75, 'That we should serve
him without fear, in holiness and righteousness before him, all the
days of our lives.' A Christian's life is a constant hymn to God, or a
continued act of worship; ever behaving himself as in the sight of
God, and directing all things as to his glory. He turneth second table
duties into first: James 1:27, 'Pure religion, and undefiled before God
and the Father, is this, to visit the fatherless and widows in their
affliction, and to keep himself unspotted from the world;' Heb. 13:16,
'To do good and to communicate forget not: for with such sacrifices
God is well pleased;' Eph. 5:21, 22, 'Submitting yourselves one to
another in the fear of God.' Now a true Christian maketh conscience
of all this; as of internal worship, so external; as of solemn and
sacred acts, so of a constant awfulness of God.

2. Secondly, The reasons.

1st, Why a true Christian doth worship God.

2dly, Why in the spirit.

1st, For the worship itself.

[1.] Because they have a deep sense of his being and excellency
impressed upon their hearts.

(1.) His being. These two notions live and die together: that God is,
and that he ought to be worshipped and served, Heb. 11:6; the one
immediately floweth from the other. The first commandment is,
'Thou shalt have no other gods before me;' the second, 'Thou shalt
not worship a graven image.' If God be, worship is certainly due to
him: they that have no worship are as if they had no God. The
psalmist proveth atheism by that: Ps. 14:1, 'The fool hath said in his
heart, there is no God;' and ver. 4, 'They call not upon God.'

(2.) His excellency. They have a clearer sight of God than others
have, and are more acquainted with him than others are; and,
therefore, are more prone to worship. When God had proclaimed his
name, and manifested himself to Moses, Exod. 34:8, 'He made haste,
and bowed himself to the earth, and worshipped.' None so ready and
forward: Ps. 9:10, 'They that know thy name will put their trust in
thee.'
[2.] Because they have a principle within them which inclineth them
to God: their hearts are carried to him, as light bodies are carried
upward. There is such a grace as godliness, 2 Pet. 1:6, and distinct in
the notion from righteousness and holiness: 1 Tim. 6:11, 'Follow after
righteousness, godliness;' 2 Pet. 3:11, 'What manner of persons ought
we to be in all holy conversation and godliness?' What is the notion
then of it? It is tendentia mentis in Deum—an impression left upon
their hearts, which causeth a bent and tendency towards God, as the
fountain of their mercies, the joy of their souls, and the centre of
their rest. There is such an inclination—in some stronger, in others
more remiss; but in all that are made partakers of a divine nature in
some good degree, so as ordinarily to prevail over the inclinations of
the flesh. As holiness noteth purity of life, so godliness an inclination
to God.

[3.] Because of their relations to God, which they own. God pleadeth
his right: Mal. 1:6, 'If I be a father, where is mine honour? if I be a
master, where is my fear?' A father must have honour, and a master
must have fear; and God, who is the common parent and absolute
master of all, must have both. A worship and honour in which
reverence and fear is mixed with love and joy; or, as the owning of a
king implieth submission to his government, so the owning of a God
adoration and worship.

2dly, Why in the spirit?

[1.] Because worship without the spirit is like a body without the
soul; it is but the carcase of a duty. The heart must be the principal
and chief agent in this business: Mat. 15:8, 'This people draweth nigh
to me with their mouths, and honoureth me with their lips, but their
hearts are far from me.' There is no love to God, rather an habitual
aversion from him.

[2.] External worship is but a means to the internal; as prayer,

hearing, reading, receiving, tend to promote love, trust, heavenly-
mindedness, self-denial, mortification, purity of life and
conversation. Now, as the means are only valuable with respect to
their end, so are these duties of hearing, reading, singing. Diligence
in the use of means is good, but those acts that are conversant about
the end are better,—such as the love of God, and delight and trust in
God; for finis est nobilior mediis. Nay, amongst the internal acts, as
they are means to one another, so the nearer respect they have to the
last end, the more noble they are; as faith is more noble than bare
knowledge, because knowledge tendeth to faith, Ps. 9:10; love than
faith, because faith tendeth to love, Gal. 5:6; 1 Cor. 13:13. Faith
causeth love, and serveth as the bellows to enkindle this holy fire;
and in love, desire maketh way for delight, as its noblest act. And
accordingly must all things be valued as they suit the great end,
which is the enjoying of God.

[3.] A man doth not partake of the gospel blessing till he doth serve
God in the spirit; that is, till he be made partaker of the regenerating
grace and actual influence of the Holy Spirit.

(1.) Of his regenerating grace: Rom. 7:6, 'That we should serve in

newness of the spirit, and not in oldness of the letter.' New life is the
principle of evangelical obedience; and when we are renewed by the
Holy Ghost, we walk in newness of conversation. The gospel is a
ministry of the Spirit, 2 Cor. 3:8. It not only requireth duty, but
giveth power to perform it. The letter of the law requireth, but giveth
no principle or inclination to do it; that is from regenerating grace, or
the law written upon our hearts: John 3:6, 'That which is born of
Spirit, is spirit;" that is, suited, inclined, disposed, fitted for a
spiritual life.

(2.) Actual influence. He still worketh in us what is pleasing in God's

sight; helpeth to mortify corruption: Rom. 8:13, 'If ye through the
Spirit do mortify the deeds of the body, ye shall live.' To perfect
holiness, Heb. 13:21, that so we may serve God in all purity of life.
We cannot get, nor keep, nor act, nor increase grace of ourselves, if
forsaken by the Spirit of grace; the foulest sins would become our
pleasure, and the most unquestionable duties our burden. If he
withdraw his quickening influences, you can do nothing.

Use 1. It reproveth those that either do not worship God, or by

halves, or not worship him in the Spirit.

1. It disproveth their confidence that do not worship God. There are

an irreligious sort of men that neither call upon him in public or in
private, in the family or in the closet, but wholly forget the God that
made them, and at whose expense they are maintained and kept.

[1.] Let me reason with you as men. Wherefore had you reasonable
souls, but to praise, and honour, and glorify your Creator and
Preserver? If you believe there is a God, why do you not call upon
him? The neglect of his worship argueth a doubting of his being. If
there be such a supreme Lord, to whom you must one day give an
account, how dare you live without him in the world? All the
creatures glorify him, Ps. 145:10; they passively, but you have a heart
and a tongue to glorify him actually. Man is the mouth of the
creation, to return to God the praise of all that wisdom, glory, and
power which is seen in the things that are made. Now, you should
make one among the worshippers of God.

[2.] Let me reason with you as Christians. Are you a Christian, and
have such advantages to know more of God, and will you be dumb
and tongue-tied in his praise? Have you the discovery of the wonders
of his love in your redemption by Christ, and do you see no cause to
own and acknowledge him? Have you no necessities to bring to the
throne of grace? In Christianity, you know his particular providence
and redemption by Christ, and should you eat, and drink, and trade,
and sleep, and never think of God? Have you no pardon to sue out,
no grace that you stand in need of, that you should live like a brute
beast, go on in the circle of trade, business, comforts, and never think
of God? You profess you know him, but in your works you deny him,
and sin doubly, both against the light of reason and Christianity. All
that are not avowed atheists must have some worship.
2. It cutteth off their confidence that worship him by halves. They are
of many sorts.

[1.] Some worship him in public, but never in private and secret;
though Christ hath given us direction to enter into our closets, Mat.
6:6. And surely every Christian should make conscience of secret
duties. There are many disputes about praying in families, though
those that take their daily bread should seek God together; but there
can be no dispute about praying in secret, for the precept that
requireth prayer first falleth upon single persons before it falleth
upon families and churches: 1 Thes. 5:17, 'Pray without ceasing.' This
cannot concern families and churches; they are done at stated times,
when they can conveniently meet; but every man in secret is to be
often with God. Christ was often alone: Mark 1:35, 'He went out into
a solitary place, and there prayed.' Surely Christ had not such need to
pray as we have, nor such need of retirement, his love to God being
always fervent, and so in no danger of distraction. God poured out
the Spirit that we might go apart and mourn over soul-distempers,
Zech. 12:10–14. Now, God's precious gifts are not given in vain. So,
Acts 10:2, Cornelius 'prayed to God alway.' Therefore, certainly,
secret prayer is a necessary duty of God's worship, to be observed by
all that acknowledge God to be God, and the world to be ruled by his
providence, or themselves to have any need of his grace and pardon,
or hope for anything from him in the world to come. Therefore, if you
have any sense of religion, or think you have any need of particular
commerce with God, you should make conscience of secret prayer.

[2.] Others that make conscience of external worship, prayer,

hearing, reading, singing of psalms, but not of internal worship,
faith, love, and hope. The external forms were appointed for the
acting or increasing of internal grace; and so they superficially are
Conversant about the means, and never mind the end. External
worship is sensible and easily done, but internal worship is difficult.
External worship may procure us esteem with men; but internal,
acceptance with God. External worship satisfieth blind conscience,
but doth not better the heart. External worship may puff us up with a
vain confidence, but internal worship maketh us lament spiritual
defects. We have not that purity of heart, that deep sense of the
world to come, that absolute dependence upon God, which may quiet
our souls in all exigencies. Surely they are better Christians that have
the effect of the ordinances than they that have only the formality of
them. The external duty may procure us toil and wearisomeness to
the flesh, but the internal worship bringeth us comfort and peace.
The more faith in Christ, and love to God, and lively hope of eternal
life, the more is the soul comforted. Therefore, if you will always lick
the glass, and never taste the honey, go on in a track of duties, but
you will have no comfort in them. In short, they that go on in
external duties may be said in some sense to serve God, but they do
not seek after him. In pretence they make God the object of their
worship, for they do not worship an idol; but they do not make him
the end of their worship. A man maketh God the end of his worship
when he will not go away from God without God; when he looketh to
this, that his delight in God be quickened, his dependence upon God
strengthened, his hatred of sin increased, and by every address to
God is made more like God.

[3.] It reproveth and disproveth those that put on a garb of devotion

when ministering before the Lord, but are slight and vain in their
ordinary conversation. A man should be in some measure such out of
duty as he giveth out himself to be in duty; for his whole life should
be, as it were, a continued act of worship: Prov. 23:17, 'Let not thy
heart envy sinners, but be thou in the fear of the Lord all the day
long.' We should still live in a dependence upon God, and in
subjection to him: Ps. 16:8, 'I have set the Lord always before me: he
is at my right hand, I shall not be moved.' In point of reverence, and
in point of dependence, because we are in danger to miscarry, both
by the delights of sense and the terrors of sense. If a reverence of and
a dependence on the great God do still possess our hearts, we shall
carry ourselves more soberly as to the comforts of the world, and not
be easily discouraged and daunted with the fears of the world. This is
our preservative, and maketh us true and faithful to our great end.
3. Those that do not serve God in the spirit. You should worship God
so as it may look like worship and service performed to God, and due
to God. It is spiritual worship God requireth, and is ever pleased
withal. He 'seeketh such to worship him as worship him in spirit and
in truth,' John 4:23; and this is most agreeable to his nature: John
4:24, 'God is a spirit, and they that worship him must worship him in
spirit and in truth.' When hearts wander, when affections do not
answer expressions, is this like service and worship done to an all-
seeing and all-knowing spirit? Is there any stamp of God upon the
duty, of his majesty, goodness, and great power?

Use 2. For the comfort of good Christians. Here is their carriage

towards God briefly set down—they 'worship God in the spirit.' A
Christian is described by his proper act, worship; and by the proper
object thereof, God; and by the proper part and seat thereof, in the
spirit. Do you worship him with reverence, and with delight and
affection, with a trust, hope, and confidence?

1. With reverence. Considering God's majesty and our own vileness.

The majesty of God: Mal. 1:14, 'For I am a great king, saith the Lord
of hosts.' Slight worship argueth lessening thoughts of God. Do you
know to whom you speak? It is a contempt of God if you think
anything 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 baseness of his original, and ashes by the desert
of sin. In our nearer approaches to God, thus should we think of
ourselves.

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
judge, 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: Ps. 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

Jesus.

Thence observe:—

Doct. That the great work of a Christian is a rejoicing in Christ Jesus,

or a thankful sense of our Redeemer's mercy.

In opening this point I shall use this method:—

1st, Show you what is this rejoicing in Christ.

2dly, I shall prove that Christ is matter of true rejoicing in his person,
offices, benefits.

3dly, That Christians are not sound and sincere in their profession,
unless they do keep up this rejoicing in Christ.

First, What is this rejoicing?—(καυ χώμενοι ἐν Χριστῷ ʼ Ιησοῦ). 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 Jesus, 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
enlightened us with the knowledge of the gospel, and showed us the
way of salvation, and is the author of our justification and
sanctification, and of our deliverance from all calamities, and from
death itself. 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 ratified 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 ourselves in our portion, that this
great happiness is fallen to our share, offered to us, at least, if not
possessed by us. The very knowledge of Christianity breedeth joy:
Acts 8:8, 'And there was great joy in that city,' that is, upon the
tendering 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. It is said of the jailor,
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 it 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 a 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 Jesus 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, whatever 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
Thes. 1:6. And it 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, Mat. 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 trials which they then underwent for
Christ's sake and the gospel's sake.

Secondly, That Christ is matter of true rejoicing, for they are fools
that rejoice in baubles and trifles. A Christian's joy may be owned
and justified. When Christ's birth was celebrated by angels, it is said,
Luke 2:10, 'Behold, I bring you glad tidings of great joy.' Here is joy,
and great joy in salvation by Christ. And Mary: Luke 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 blood of his cross, but
vanquished our spiritual enemies, and triumphed over them, Col.
2:14, 15. Long enough might we have lain in prison before the utmost
farthing had been paid, or done anything to procure our deliverance,
if our compassionate Redeemer had not taken the work in hand: had
he turned us to any creature, we had been helpless. It was he
purchased grace to overcome the devil, the world, and the flesh; that
quickened you when you were dead in sin; that put Satan out of
office, and 'delivered us from the present evil world,' Gal. 1:4. And is
not this matter of rejoicing to us?

[3.] That hereby he hath not only abolished death, but brought life
and resurrection to light, 2 Tim. 1:10. By entering into that other
world, after his sufferings, he hath given us a visible demonstration
of the reality of the world to come, and in his gospel discovered a
blessedness to us, which satiateth the heart of man and salveth the
great sore of the whole creation. If God had made nothing richer
than the world, the heart of man would have been as leviathan in a
little pool.

2. In the promises of Christ there is matter of joy. In the general, God

is your God, and that is more than to have all the world to be yours:
compare Gen. 17:7, 'I will establish my covenant between me and
thee, and thy seed after thee in their generations, for an everlasting
covenant, to be a God unto thee, and thy seed after thee,' with Ps.
144:15, 'Happy is that people whose God is the Lord.' We have an
eternal and all-sufficient God to live upon, and from whom to derive
our joy and comfort; a God infinite in power, wisdom, and goodness
to be our portion. And where is matter of joy and comfort, if not in
God? Behold the difference between carnal men and the children of
God; the world is their portion, and God is ours; and who is better
provided for? More especially we are told, 1 Tim. 4:8, that 'Godliness
hath the promises of this life, and that which is to come.' Heaven and
earth are laid at the feet of godliness; what would you more? Surely
we have full consolation offered to us in the promises of the gospel;
he can want nothing to his comfort who hath an interest in them. To
instance, in the lowest blessings, those which concern this life: God is
our God, that can cure all diseases, overcome all enemies, supply all
wants, deliver in all dangers, and will do it so far as is for our good;
and desires of anything beyond this are not to be satisfied, but
mortified, Ps. 84:11. But then for the more excellent promises of the
new covenant, which concern another world, such as the pardoning
of our sins, the healing our natures, and the glorifying of our
persons: 2 Pet. 1:4, 'Whereby are given unto us exceeding great and
precious promises, that by these you might be partakers of the divine
nature, having escaped the corruption that is in the world through
lust.' The pardon of all our sins, which are the great trouble and
burden of the creatures. Who will rejoice like the pardoned sinner,
who is discharged of his debt, eased of his burthen, and hath his filth
covered? Ps. 32:1, 'Blessed is the man whose transgression is
forgiven, whose sin is covered.' Oh, the blessedness of the man! He is
like one fetched back from execution. Then the taking away of the
stony heart, and the giving of an holy and heavenly heart. Oh, what
matter of joy is this, to have all things necessary to life and godliness!
What is the trouble of a gracious heart, but the relics of corruption?
Rom. 7:24. Paul groaneth sorely, but yet blesseth God for his hopes
by Christ ver. 25. Renewing grace is dearly bought, and plentifully
bestowed, Titus 3:5, 6; and graciously offered to those that will seek
after it: Prov. 1:23, 'Turn you at my reproof; behold, I will pour out
my Spirit unto you.' And this promise to be fulfilled by a divine
power, 2 Peter 1:3. Oh, what a comfort is the Redeemer's grace to a
soul that hath been long exercised in subduing sin! It is true it groans
while it is a-doing, yet the very groans of the sick show that life and
health is sweet. Healing, renewing grace maketh other things sweet;
as your whole duty to God, it maketh it become your delight. But the
great promise is eternal life: 1 John 2:25, 'And this is the promise
that he hath promised us, even eternal life.' That is a matter of joy
indeed. What! to live for ever with God! the forethought of it reviveth
us; the foretaste of it is a kind of heaven upon earth, 1 Peter 1:8. The
certain hope of it will swallow up all grief and sorrow, Rom. 5:2, 3. So
that there is no question but that in the promises of Christ there is
matter of great joy.

3. The enjoyments of Christianity are very pleasing. I add this to

show you, that it is not all in expectation, if we consider not only
what we shall be, but what we are. For the present:—
[1.] We have peace of conscience, Rom. 5:1; Mat. 11:29; Phil. 4:7.
Rest for our souls is anxiously sought after in other things, but only
found in Christ's religion, and living according to the precepts and
institutions thereof. As Noah's dove found not a place whereon to
rest the sole of her foot, so we flutter up and down, but never have
any firm peace of heart and conscience, till we submit to Christ, and
take his counsel.

[2.] A sense of the love of God: Rom. 5:5, 'Because the love of God is
shed abroad in our hearts by the Holy Spirit given unto us;' and 1
Peter 2:3, 'If so be ye have tasted that the Lord is gracious.'

[3.] God's presence with us, and our communion with him: 1 John
1:3, 4, 'And truly our fellowship is with the Father, and with his Son
Jesus Christ, that your joy may be full;' and John 8:29.

[4.] Access to God, with assurance of welcome and audience: John

16:24, 'Whatsoever ye ask in my name, ye shall receive, that your joy
may be full.'

[5.] The foretastes of the life to come, Rom. 8:23, and 2 Cor. 3:5. So
that all is to stir up this delight and joy in the Lord Jesus Christ.

4. The precepts of Christ show that we have matter of rejoicing in

him. What are the great duties required? To love God! Now what
pain is it to delight in the Lord as our all-sufficient portion? To be
mindful of him, and meditate of his excellencies and benefits: Ps.
104:34, 'My meditation of him shall be sweet; I will be glad in the
Lord.' Is it any toilsome thing to come in a childlike manner and
unbosom ourselves to him, and beg the renewed testimonies of his
love to us, especially when set awork by the Holy Ghost? Gal. 4:6. To
believe in Christ is difficult, but pleasant; to consider the Lord Jesus
as the suitable remedy for the lapsed estate of mankind, both as to
his work with God and us, Heb. 3:1. He came to destroy sin and
misery. Whenever we reflect upon Christ, what do we find but ample
grounds of joy? John 14:2, 'Let not your hearts be troubled; ye
believe in God, believe also in me;' that is, to get off our trouble,
consider we have an all-sufficient God, and an all-sufficient
mediator: Rom. 15:13, 'Now the God of hope fill you with all joy and
peace in believing, that ye may abound in hope, through the power of
the Holy Ghost.' Repentance requireth sorrow for sin, only as it
tendeth to joy and comfort, Mat. 5:5. It is a tormenting, but a curing
sorrow. The word of God taketh care that a penitent, who hath foully
miscarried, should not be swallowed up of over-much grief, 2 Cor.
2:7. In the general, repentance and mortification are our physic to
expel the noxious humours that would bring us, not only to death,
but to damnation, and to keep the soul in due plight and health. And
then, for self-government, we are to bridle our passions and
appetites: Gal. 5:24, 'They that are Christ's have crucified the flesh,
with the affections and lusts.' The bridling our passions, it is but
forbidding us to be miserable, and throw out everything that would
disquiet the soul. Christ's great care was that the reasonable creature
might live in peace and holy security, therefore hath discharged our
cares, and sorrows, and fears: our cares, that they might not distract
our minds: Phil. 4:6, 'Be careful for nothing;' and 1 Peter 5:7, 'Cast all
your care upon the Lord.' These prohibitions show you the goodness
of Christ. He hath made it unlawful for you to be troubled, and to
perplex your minds with anxious and distrustful thoughts. Oh! what
pleasant lives we might live if we could entirely cast ourselves into
the arms of God, and refer all things to the wisdom and powerful
conduct of his providence! The scripture is as plentiful also in
forbidding sorrow: 1 Thes. 4:13, 'Sorrow not as those that are without
hope.' Dejection and anguish of spirit is your sin. So for fear: Isa.
41:10, 'Fear not, for I am with thee; be not dismayed, for I am thy
God;' Heb. 13:6, 'So that we may boldly say, The Lord is my helper, I
will not fear what man can do unto me.' What should a Christian
fear? Dangers by the way?—God is his helper. To be cast into hell
when he goeth out of the world?—Christ hath showed him how to
flee from wrath to come; he feareth it with a fear of caution, so as to
shun it, but not with a fear of perplexity, so as to disquiet and perplex
his soul, for Jesus hath delivered him from wrath to come, 1 Thes.
1:10. Christianity is as contrary to sadness and misery, as life to
death, and light to darkness. For the other, the crucifying and
bridling of our lusts, which carry us to the good things of this world,
why, that is troublesome, to be debarred of the delights which nature
affects; but here are no rigorous exactions, but such as are agreeable
to the reasonable nature. Christ hath forbidden us no pleasure but
what may be a sin or a snare to us; he would not have man to
degenerate and turn beast. All Christ's restraints are but necessary
cautions for our safety. Is it burdensome to a man to keep out of
danger's way, and to avoid such things as are destructive to his soul?
If a friend will take out of our hands the knife with which we would
not only cut our fingers but our throats, is he to be blamed? or is he
your enemy who forbiddeth you to drink poison? Forbidden fruit
costs dear in the issue.

5. For those duties which concern our neighbour. To love all men, to
do good to all men, it is a blessed and godlike thing to be giving
rather than receiving, Acts 20:35. The delight of doing good is much
more than the cost; it is to be as earthly gods among our neighbours.
This work rewardeth itself, because it is such a contentment and
satisfaction to our minds. For justice: To do as we would be done to;
what more pleasant? We would have others bound by these laws,
why not ourselves? It is horrible to require one measure of dealing
from them to us, and use a quite contrary ourselves. Would men
hate, defraud, oppress others, and expect nothing but kind and
righteous dealing from them? this is a gross partiality. Therefore, as
our interest calleth for justice, so doth our conscience, and it would
be a trouble and an affront to reason not to do it. So for fidelity in our
relations. These things maintain order of families, and conduce to
our safety and private peace, as well as they belong to our duty to
God; so that on which side soever we look, we see what matter of joy
there is in Christ.

I come now to show you:—

Thirdly, The reasons why Christians are not sound and sincere in
their profession unless they keep up this rejoicing in Christ.
1. We do not else give Christ his due honour, if we do not esteem him
who is so excellent in himself and so beneficial to us, even to a degree
of rejoicing. The magnifying of Christ was intended by God in the
whole business of our redemption and deliverance, that we might
esteem him, delight in him, count all things dung and dross that we
might gain him. Now we do not comply with this end, but have mean
thoughts of his grace, if we be not affected with joy at it.

It argueth a double defect:—

[1.] That we are not sensible of our great misery without him; nor—

[2.] Affected with the great love he hath showed in our deliverance,
and the felicity accruing to us thereby.

[1.] We are not duly sensible of our great misery without him. Alas!
what could we have done without his passion and intercession? If he
had not died for sinners, what had you to answer to the terrors of the
law, the accusations of your consciences, the fears of hell, and
approaching damnation? How could you look God in the face, or
think one comfortable thought of him? Had we wept out our eyes,
and prayed out our hearts, and never committed sin again, this
would not have made God satisfaction for sin past: paying new debts
doth not quit old scores: long enough might we have lain in our
blood ere we could have found out a ransom which God would
accept; besides him there is no Saviour. And then for his
intercession: If he did not hide your nakedness and procure you a
daily pardon, you would not be an hour longer out of hell. If he did
not bring you to God, you could have no comfortable access to him;
your prayers would be cast back as dung in your faces, if the merit of
his sacrifice did not make them accepted. And shall all this be told
you, and owned by you for truth, and will you not rejoice that God
hath found a ransom and provided an intercessor for you? Surely it
cannot be imagined that you are sensible of your case if you be not
thankful for your remedy.
[2.] You are not affected with the great love which Christ hath
showed in your deliverance, nor the felicity accruing to you thereby.
It is said, Eph. 3:19, 'That you may know the love of God, which
passeth knowledge.' Before he had pressed them to make it their
study to comprehend the height, length, and breadth; and when they
have all done, the love of Christ passeth knowledge. Christ would
pose men and angels with an heap of wonders in delivering us from
misery and sin. Now should not we rejoice and make our boast of
this? Surely we vilify and bring down the price of these wonders of
love, if we entertain them with cold thoughts, and without some
considerable acts of joy and thankfulness. Shall angels wonder, and
we, the parties interested, not rejoice? Certainly we are not affected
with the great felicity accruing to us. Felicity cannot be sought after
without the highest affections and endeavours. Now, if we can rejoice
in trifles, and not rejoice in the love of God, how can we be said to
mind these things?

2. A man's joy distinguisheth him. There is a seeking joy and a

complacential joy: Ps. 119:14, 'I have rejoiced in the way of thy
testimonies, as much as in all riches.' It is good to observe what it is
that putteth gladness into our hearts: the love of God, and his
goodness in Christ. Every man is discovered by his complacency or
displacency: Ps. 4:7, 'Thou hast put gladness into my heart, more
than in the time that their corn and their wine increased;' Rom. 8:5,
'They that are after the flesh do mind the things of the flesh; but they
that are after the Spirit, the things of the Spirit.' To rejoice in the
creatures, as accommodating or pleasing the flesh, is the joy of the
carnal; to rejoice in outward ordinances and privileges, without other
things, is the joy of the hypocrite and common professors. Let us
carry it a little farther. The devils and damned are out of all hope and
possibility of joy; the angels and glorified saints rejoice in the full
fruition of God: there is gaudium viæ and gaudium patriæ; there is
the joy of the way, and the joy of our home at our journey's end. The
latter is set forth, Ps. 16:11, 'In thy presence is fulness of joy; at thy
right hand are pleasures for evermore.' The other is in Christ, and the
use of his healing and recovering methods, and the desires and hopes
of the glory to come. This is the joy, or well-pleasedness of mind,
which is proper to us in our journey: 1 Pet. 1:8, 'In whom believing,
ye rejoice with joy unspeakable, and full of glory.' The comfort of
travellers differeth from that which a man hath in heaven: it is a joy
that he hath as he is going home; and therefore how should the
serious Christian be described, but by his rejoicing in Christ Jesus?

Use 1. To reprove those that cannot keep up their rejoicing in Christ

Jesus as soon as they are mated with any calamity or affliction in the
world. Is not grace better than any natural comfort taken from us?
Heb. 12:11. 'No chastening for the present seemeth to be joyous, but
grievous: nevertheless afterwards it yieldeth the peaceable fruit of
righteousness unto them which are exercised thereby. Surely, when
we have such cause of rejoicing in Christ, to be dejected with every
little adversity showeth weak faith. Have you peace with God and
communion with him at every turn, and shall a blasting of the
creature destroy all your comfort? Have you hope of glory, and
cannot you bear a disappointment in the world? Are you assured of
the care of your heavenly Father, and his particular providence over
you, and yet so full of grudging and repining thoughts when he
retrencheth you a little and blasteth your worldly probabilities?
Surely it argueth too much addictedness to present comforts and love
of the ease of the flesh. Have you a due sense of the world to come,
and that better and enduring substance, and yet complain so bitterly
of worldly losses? Have you a God in covenant with you who hath
engaged all his love, wisdom, and power, to help you, and to turn all
things to your good? Rom. 8:28. What though the trial of your faith
and patience be very sore? Did you capitulate with God and bargain
with him how much you would suffer the flesh to be crossed, and
that in such sharp afflictions you would be excused, that your gourd
should not be altogether smitten and dried up? You can bear any
other cross but this; but was this excepted out of your resignation?

2. It reproveth those that cherish a carnal rejoicing. A believer should

rejoice in Christ Jesus: Luke 10:19, 20, 'Behold, I give unto you
power to tread on serpents and scorpions, and over all the power of
the enemy, &c. Notwithstanding, in this rejoice not that the spirits
are subject unto you; but rather rejoice because your names are
written in heaven.' Rejoice not in this, that you are in dignity and
honour; this is not your felicity, nor the direct way to your felicity.
The higher you climb, your station is the more dangerous: they are
safer that stand on the ground, than those that are on a pinnacle.
Rejoice not in that you have abundance of earthly riches, but that
you have a taste of higher and better things. Be not affected so deeply
with lower mercies as to overlook the special mercies that
accompany salvation. Rejoice not in this, that you have convenient
habitations in this world, but in that you have a building of God, an
house not made with hands, eternal in the heavens; in that you have
comely bodies, but that you have hopes of a better resurrection,
when this mortal shall put on immortality; not in the nobility of your
birth, but that you are born of the Spirit: John 1:12, 13, 'To as many
as received him, to them gave he power to become the sons of God,
even to them that believe on his name: which were born, not of
blood, nor of the will of the flesh, nor of the will of man, but of God.'
Rejoice not in that you have great friends to stand by you, but that in
the new covenant you are made a friend of God, as Abraham was.
Not in that you have costly accommodations to please the flesh: no,
this may be the bane of your souls: Rom. 8:13, 'They that live after
the flesh shall die;' and Luke 16:25, 'Son, remember that thou in thy
lifetime receivedst thy good things.' (Dives fared deliciously every
day, and Lazarus was full of sores, and desirous to be fed with the
crumbs which fell from the rich man's table.) 'Thou hast received thy
good things, and Lazarus evil things; but now he is comforted, and
thou art tormented.'

Use 2. Is to encourage you to rejoice in Christ Jesus. Now, because

we are helpers of your joy, 2 Cor. 1:24, and God is best pleased with
this frame of spirit, 1 Thes. 5:16, I shall resume the main discourse;
and

I. Handle the nature of it.

II. Show you whether this joy may be without assurance.

III. Show you the spiritual profit of it.

IV. The helps or means by which it is raised in us.

I. For the nature of it. It is an act of love, begotten in us by the sense

of the love of Christ, revealed in the word, and shed abroad in our
hearts by the Holy Ghost, whereby the soul is more affected with
delight in the grace of the Redeemer than with all other things
whatsoever.

In which description observe:—

1. It is an act of love. The acts of love are two—desire and delight.

They both agree in this: that they are conversant about good, and are
founded in esteem. We think it good. They differ, because desire is
the motion and exercise of love, and delight the quiet and repose of
it. Desire is expressed in that speech, Ps. 63:8, 'My soul followeth
hard after thee.' A believer cannot forbear to seek after God. Desire
of union keepeth us up in the pursuit of him. Delight is expressed in
that form of speech, Ps. 16:5, 6, 'The Lord is the portion of my
inheritance and my cup. The lines are fallen unto me in a pleasant
place; yea, I have a goodly heritage.' He hath all his joy, and pleasure,
and contentment in God. Desire supposeth some want or absence of
the valued object; delight, some kind of enjoyment. Either he is ours,
or might be ours if we would ourselves; for the offer is cause of joy, as
well as the enjoyment. If our desires have reached the lovely object, it
is cause of joy, or if it be within our reach; as when Christ and his
benefits are offered to us, and left upon our choice. And therefore it
is said, Jonah 2:8, 'They that observe lying vanities, forsake their
own mercies.' Their own, though not possessed by them, yet they are
offered to them: they might have been their own, if they did not
exclude themselves. The object is in a sort present, and brought
home to us in the offers of the gospel.
2. It is an act of love begotten in us by the sense of the love of Christ.
For love only begetteth love: 1 John 4:19, 'We love him, because he
loved us first.' The object of love is goodness. Now, we loved God in
Christ, for the goodness that is in him, the goodness that floweth
from him, and the goodness we expect from him; all these attract our
love.

[1.] The goodness that is in him, moral and beneficial. Moral, which
is his holiness: Ps. 119:140, 'Thy word is very pure, therefore thy
servant loveth it.' If we love his law for the purity thereof, then
certainly we must love God. How else can we study to imitate him?
for we imitate only that which we love and delight in as good. Then
for his beneficial goodness, Ps. 100:5, 'For the Lord is good; his
mercy is everlasting; and his truth endureth to all generations;' and
Ps. 119:68, 'Thou art good, and doest good.'

[2.] The goodness that floweth from him; not only in our creation,
but our redemption by Christ, which is the stupendous instance of
his goodness to man: Titus 3:4, 'After the kindness and love of God
our Saviour towards man appeared,' &c. (In the creation there was
φιλαγγελία; in redemption, φιλανθρωπία.) That God found a ransom
for us, and so great as his only-begotten Son, this was love and
goodness indeed.

[3.] The goodness we expect from him, both in this world and the
next. Here reconciliation and remission of sins, which is a blessing
that doth much draw the heart of man to delight in Christ; for she
loved much to whom much was forgiven, Luke 7:47. We keep off
from a condemning God, but draw nigh to a pardoning God.
Therefore the apostle saith, Heb. 7:19, The bringing in of this better
hope by the gospel doth cause us to draw nigh to God. Being at peace
with God, and reconciled to him, we may have access with confidence
and boldness to the throne of grace; are no more at distance with
God, looking upon him as a consuming fire. The gospel giveth us
liberty to come to him, and expect the mercy and bounty of God,
through Jesus Christ. So in the next world eternal life and glory,
which is our great reward, merited by Christ: Mat. 5:12, 'Rejoice, and
be exceeding glad, for great is your reward in heaven.' This is a solid,
lasting, satisfying, substantial good. Worldly joys are but seeming,
they appear and vanish in a moment, every blast of temptation
scattereth them. Well, then, offers of pardon and life by Christ are
the matters of this joy, as they free us from the greatest miseries, and
bring us to the enjoyment of the truest happiness. If you ask me,
then, Why is a Christian described rather by rejoicing in Christ than
by rejoicing in the pardon of sins and eternal blessedness? I answer,
Because Christ is the author and procurer of these things to us; and
by our joy we express not only our esteem of these benefits, but our
gratitude and thankfulness for the mercy and bounty of God, and the
great love of our Redeemer.

3. The description showeth how the sense of this goodness is

begotten in us. The love of Christ is revealed in the word and shed
abroad in our hearts by the Holy Ghost; and I add, believed by faith,
and improved by meditation.

[1.] It is revealed in the gospel, or word of salvation which is sent to

us. Therefore it is said, Acts 13:48, 'When the Gentiles heard this,
they were glad, and glorified the word of God; and as many as were
ordained to eternal life believed.' Surely the mind of man, which is
naturally discomforted and weakened, and strangely haunted with
doubts and fears about the pardon of sin and eternal life, is mightily
revived and encouraged with these glad tidings of this salvation
dispensed to us by a sure covenant, Heb. 6:18. And if the Gentiles
that heard these things were glad, proportionably we should be glad,
for the gospel should never be as stale news to sinners, or as a jest
often told. Our necessities are as deep as theirs, and the covenant
standeth as firm to us as it did to them; therefore if we have the heart
of a guilty man, it should be as welcome to us.

[2.] It is shed abroad in our hearts by the Holy Ghost. So much is

asserted by the apostle: Rom. 5:5, 'The love of God is shed abroad in
our hearts by the Holy Ghost which is given unto us.' Our dry reason
cannot give such a lively sense of these comforts as the revelation of
the Holy Ghost. And this is the difference between a believing by
tradition and believing by inspiration. 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
enlightened by the Spirit, Heb. 6:4; and a tasting that the Lord is
gracious, 1 Peter 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 Spirit's light is lovely, and
ravisheth and transporteth the soul; and where it is permanent and
rooted, it effectually changeth the soul. Some 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. 6:4–6; but it is not rooted, it is not
predominate, so as to control other affections and delights; they have
a rejoicing in the offers of pardon and life, but it 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 yourselves 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
threatenings, yea, and not by the proposal of promises, though the
enjoyments 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, Eph. 1:17, 18. And this
we must wait for.

[3.] It is received and believed by faith. This is often told us in the

Scripture: 1 Peter 1:18, 'In whom believing, ye rejoice with joy
unspeakable, and full of glory;' and Rom. 15:13, 'The God of hope fill
you with joy 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 ourselves, and know that this is indeed the Christ, the
Saviour of the world;' and John 6:69, 'We believe and are sure that
thou art that Christ, the Son of the living God.' When we are verily
persuaded of this, as we are of anything that appeareth true to us,
this stirreth up joy. Others have but a hearsay knowledge, 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 all-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
persuaded of the truth of it.

(2.) A consent. This grace is dispensed by a covenant 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 eternal 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, Eph. 4:20,
21. True believers must be scholars, daily learning somewhat from
Christ; yea, his priesthood implieth duty, dependence, 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.] It 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 objects stir up thoughts, and thoughts stir
up affections: Ps. 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 notice of the affection itself.

Then—(2.) The degree of it.

(1.) The affection itself, which is delight, or a well-pleasedness of

mind, in the grace that is brought to us by the knowledge of Christ.
This enlargeth the heart, and filleth it with a sweetness and
contentment; and the vent of it is praise, for the heart being
enlarged, cannot hold and contain itself: Ps. 9:14, 'I will show forth
all thy 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 Ps. 35:9, 'My soul shall be joyful in the
Lord; it shall rejoice in his salvation.' Nothing disposeth the heart to
praise so much as this holy joy. There is no true thanksgiving if this
be not at the bottom of it.

(2.) For the degree: The heart doth delight in Christ above all other
things. As to the sensitive expression in the lively stirring of joy, we
may to appearance be more affected with outward benefits, because
fleshly objects do more work upon our fleshly senses, as carrying a
greater suitableness to them. Religion is a grave, severe thing, not
seen so much in actual transports, as in the habitual complacency
and well-pleasedness of the mind: yet in solemn duties there may be
as great ravishment of soul: Ps. 63:5, 'My soul shall be ravished as
with marrow and fatness; and my mouth shall praise thee with joyful
lips.' When they feel the love of God shed abroad in their hearts, they
are in effect transported with it, more than with all the delicates and
banquets of the world, and cannot hold from praising God. But
generally it must be measured by our solid complacency and
judicious esteem. What we prize most, and would least want, and
would not forego for all other things; so the saints rejoice in God and
Christ more than in any worldly matter whatsoever: Ps. 73:25,
'Whom have I in heaven but thee? and there is none upon earth that
I desire besides thee;' Ps. 119:14, 'I have rejoiced in the way of thy
testimonies as much as in all riches;' Ps. 4:6, 7, 'There be many that
say, Who will show us any good? Lord lift thou up the light of thy
countenance upon us; thou hast put gladness in my heart more than
in the time that their corn and their wine increased;' Ps. 63:3,
'Because thy loving-kindness is better than life, my lips shall praise
thee.' This is that which they love most, and keep best, and are most
loth to want. This is that which giveth a value to life itself; and
without which that which is most precious and desirable is little or
nothing worth; and giveth them more comfort than what is most
comfortable in this world; and is the most cheerful employment for
their thoughts to think upon. This is delight in Christ.

II. Whether this may be had without assurance? And can those who
are dark in their interest in Christ, and know not whether they have
any grace or no, rejoice in him? To this I answer, Yes, certainly; for
there are general grounds of rejoicing, for the gospel bringeth glad
tidings to sinners, as it offereth to them a way how to escape out of
their misery, and enter into the peace of God.

But more distinctly:—

1. The scripture speaketh of a twofold rejoicing in Christ—before

faith and after faith. Before faith is full-grown and is but in the
making, as those, Acts 13:48, 'When they heard this, they were glad,'
&c.; and he that had found the true treasure, for joy thereof sold all
that he had, Mat. 13:44. There was joy before the thorough consent—
though introductive of it, yet antecedent to it. And the reason is,
because God hath showed them the way how to free themselves from
misery, and to enjoy true felicity and happiness. Now, if there may be
a joy before faith, certainly before assurance. The very offer of a
remedy is comfortable when in misery. And then there is a joy after
faith, as joy and peace in believing, when they take the course to get
this liberty and deliverance by Christ; yet this is faith, not assurance.
As a sick man, when he heareth of an able physician who hath cured
many of the same disease wherewith he is oppressed, he rejoiceth,
and conceiveth some hope that he may be cured also. When he hath
lighted upon this physician, and beginneth to make use of his healing
medicines, he is more glad, and expecteth the cure. But when he is
perfectly recovered, and feeleth it, then he is glad indeed. So when a
broken-hearted creature heareth the glad tidings of the gospel, that
Christ Jesus came into the world to save sinners, he rejoiceth that
God hath found out such a Saviour to recover the lapsed estate of
mankind. But when he submitteth to Christ's healing methods, and
trusts himself with his skill and fidelity, he is more comforted, and
doth more intimately feel the benefit of this course in his own soul;
but as he groweth more assured of his health and salvation, his
comfort still increaseth, and his joy is more unspeakable and
glorious. So that this joy may be without assurance, for the causes of
it at first are knowledge and faith.

2. There is a joy that accompanieth seeking, even before we attain

what we seek after: Ps. 105:3, 'Let the heart of them rejoice that seek
the Lord.' There is a great deal of contentment in this course, though
that complacential joy which is our full reward be yet reserved for us.
Yet there is a joy in seeking; better be a seeker than a wanderer. This
blessed Saviour am I waiting upon! Though we have attained to little
communion with him, yet it is a comfort that we are seeking farther
measure. Delight and joy keepeth up our endeavours.

3. When our right is cleared, then we have more abundant joy: 2 Pet.
1:10, 11, 'Wherefore the rather, brethren, give diligence to make your
calling and election sure; for if ye do these things, you shall never
fall. For so an entrance shall be administered to you abundantly into
the everlasting kingdom of our Lord and Saviour Jesus Christ.' Some
are afar off, others not far from the kingdom of God; others make a
hard shift to go to heaven through many doubts and fears, some sail
into the haven of glory with full sails, with much joy and peace of
soul.

III. I shall show you the spiritual profit of this joy.

1. It is such a joy as doth enlarge our heart in duty, and strengthens

us in the way of God: Neh. 8:10, 'The joy of the Lord is your
strength.' There is a natural deadness and dulness in holy duties,
which we often find in ourselves, which cometh to pass partly from
the back-bias of corruption, weakening our delight in God, and partly
from the remissness of our will towards spiritual and heavenly
things. Now, the most proper and kindly cure of it is this delight and
rejoicing in Christ; for a man will readily do those things which he
delighteth in, though toilsome and difficult. Let the heart be but
affected with the grace of Christ, and our joy will soon vent itself in a
thankful and delightful obedience: 1 John 5:3, 'For this is the love of
God, that we keep his commandments, and his commandments are
not grievous;' Ps. 119:14, 'I have rejoiced in the way of thy
testimonies, as much as in all riches;' Ps. 40:8, 'I delight to do thy
will, O my God; yea, thy law is within my heart.' The hardest services
are pleasant to one that delighteth in Christ; they are sweetened by
his love, and quickened and enlivened by the sense and esteem that
we have of the benefits he procureth for us. Shall we refuse to do
anything for such a compassionate Saviour, who died for us to
reconcile us to God, and. bring us to the everlasting fruition of him?
So that the life of all obedience dependeth on this joy.

2. It is our cordial to fortify us against all the calamities and

infelicities of the present world, and maketh every bitter thing sweet
to us, whether they be the common afflictions incident to man, or
persecutions for righteousness' sake.

[1.] For the common afflictions. A Christian is never in a right frame

till he hath learned contentment in all estates; that he doth not
overjoy in worldly comforts, nor overgrieve for worldly losses, 1 Cor.
7:30, but carrieth himself as one that is above the hopes and fears of
the world. Now, there are many means to be used that we may get
this humble and composed frame of heart; but the most constant and
effectual cure of worldly sorrow is to keep our rejoicing in Jesus
Christ, and to be satisfied with the fruits of his redemption. This, like
the wood that was cast in at Marah to make the bitter waters sweet,
doth sweeten our troubles, and supply our wants, and swallow up our
griefs and infelicities; for we have that in Christ which is better than
the natural comfort taken from us: Hab. 3:17, 18, 'Although the fig-
tree shall not blossom, neither shall fruit be in the vines; the labour
of the olive shall fail, and the fields shall yield no meat; the flock shall
be cut off from the fold, and there shall be no herd in the stalls; yet
will I rejoice in the Lord, I will joy in the God of my salvation.' He
supposeth not only some want, but an utter destitution and
desolation of all things, and yet his heart was kept up by joy in God.
So elsewhere, Rom. 12:12, 'Rejoicing in hope, patient in tribulation,
continuing instant in prayer.' The comfort of reconciliation with God,
and the hopes of heaven, do most breed patience in afflictions. And,
certainly, joy is the best cure of sorrow; contraria contrariis curantur.
Now, the joy that must be opposed to worldly sorrow is not worldly,
but either spiritual or heavenly joy. Spiritual in the present fruits of
Christ's death: Heb. 12:11, 'Now no chastening for the present
seemeth to be joyous, but grievous; nevertheless, afterwards it
yieldeth the peaceable fruit of righteousness unto them which are
exercised thereby.' Heavenly; surely eternal joys will best vanquish
temporal sorrows: Heb. 12:2, 'Looking unto Jesus, the author and
finisher of our faith; who, for the joy that was set before him,
endured the cross, despising the shame, and is set down at the right
hand of the throne of God.' This will enable us patiently and
cheerfully to bear all things.

[2.] Persecutions. We need to be fortified against this, that we may

boldly profess our faith in Christ, without any fear of sufferings, and
may not faint under them, but bear them with courage and
constancy. Now, this is the fruit of this rejoicing in Christ; witness
these scriptures: Acts 5:41, 'They went away rejoicing that they were
counted worthy to suffer shame for his name;' Heb. 10:34, 'Ye took
joyfully the spoiling of your goods, knowing in yourselves that ye
have in heaven a better and an enduring substance.' So Mat. 5:12,
'Rejoice, and be exceeding glad, for great is your reward in heaven;
for so persecuted they the prophets which were before you;' and in
many other places; and 1 Peter 4:13, 'Rejoice, inasmuch as ye are
partakers of Christ's sufferings; that when his glory shall be revealed,
ye may be glad also with an exceeding joy;' and James 1:2, 'Count it
all joy, when ye fall into divers trials.' Surely, Christ and heaven are
worth something, and such trials do in part show how much we
esteem him, and value him above any interest of ours.

3. It doth draw off the heart from the delights of the flesh. Not only
contraria contrariis curantur, but similia similibus. Carnal pleasures
put the soul out of relish with better things, and draw off the heart
from God. A fleshly mind is easily blinded and enchanted with
worldly vanities; therefore, it concerneth us to check our inclination
to sense-pleasing and flesh-pleasing, which is so natural to us. How
shall it be cured but by seeking our delight elsewhere? Every man
must have some objectation, for love cannot lie idle in the soul;
either his love is taken up with the joys of sense or the joys of faith—
with vain pleasures or with chaste and spiritual delights. The one
spoileth the taste of the other. A spiritual mind, that is feasted with
higher delights, cannot relish the garlick, and onions, and flesh-pots
of Egypt: Cant. 1:4, 'We will remember thy loves more than wine.'
And a brutish heart, that is wholly lost and sunk in these dreggy
contentments which gratify sense, valueth not the favour of God,
thinketh it canting to talk of communion with him, and the joys of
hope to be fantastical expressions. They love pleasures more than
God, 2 Tim. 3:4. Now, if we would restrain and check this inclination,
we should rejoice in Christ, and delight our minds and hearts in the
remembrance of his love and benefits. Whatever pleasure a man doth
find or imagine to find in sensual, fleshly courses, that and much
more is to be had in Christ, where we rejoice at a surer and more
sincere rate: Eph. 5:4, 'Not jesting, but rather giving of thanks.'
Carnal mirth doth not so cheer worldlings as the remembrance of the
favours and blessings we have by Christ. Keep the heart thankful and
sensible of God's goodness and Christ's love, and you will not need
vain delights. So Eph. 5:18, 'Be not drunk with wine wherein is
excess, but be filled with the Spirit.' These are motives and marks
also, for by these three things you may know whether you have this
joy, yea or no.

IV. The helps or means by which this joy is raised in us.

1. A sense of sin and misery. This maketh you more sensible of the
mercy of the deliverance, and to be more affected with it, as the
grievousness of a disease maketh the recovery more delightful. The
law condemned you, his ransom must absolve you; sin made you
dead, his grace quickeneth and puts life into you. Always as our sense
of misery is, so is the sense of the recovery; if one be bitter, the other
is sweet. None prize and esteem Christ so much as the broken-
hearted and burdened.

2. An entire confidence in Christ: for so it followeth, 'Have no

confidence in the flesh.' If we have no confidence in the flesh, and
look for all from the mercy and bounty of God through Christ, we
shall prize him: 1 Peter 2:7, 'Unto you therefore which believe, he is
precious;' Phil. 3:8, 'Yea, doubtless, and I count all things but loss for
the excellency of the knowledge of Christ Jesus my Lord.'

3. A constant use of the means whereby this joy may be fed and
increased in us; as the word, sacraments, and prayer, The word: Ps.
119:102, 'I have not departed from thy judgments, for thou hast
taught me.' Then prayer, suing out of our right: John 16:24, 'Ask, and
ye shall receive, that your joy 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 ennuch 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 unleaven 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 knowledge 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, ver. 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 show you:—

I. What are these externals which are apt to tempt men to a vain
confidence.
II. That naturally men are for a mere external way of serving God,
and place their whole confidence therein.

III. Why a good Christian should have no confidence in this external

conformity to God's law.

I. 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 appendent 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: John 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 of no more
concernment to us, except to direct us how to behave ourselves 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
instituted 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 disprovel this vain confidence: Rom.
2:28, 29, 'He is not a Jew which is one outwardly, neither is that
circumcision which is outward in the flesh; but he is a Jew 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. Were those things
spoken to them only, and not to us also? Surely all may learn from
hence that by a bare submission to outward rites we are not
approved of God, without minding the true reformation of heart and
life, and expecting the pardon of our sins by Jesus Christ. You are
baptized, but are you washed from your sins? You hear the word, but
is it the power of God to your salvation? You frequent sacraments,
but is the conscience of the bond of the holy oath into which you are
entered upon your hearts? There is more required in Christianity
than outward profession, whether in word or deed—namely, the
conscience of your dedication to God—or else the work doth not go
deep enough: 1 Cor. 13:3, 'Though I bestow all my goods to feed the
poor, and though I give my body to be burned, and have not charity,
it profiteth me nothing.' You content yourselves with your tale and
number of duties, praying morning and evening, and reading so
many chapters; but where is the spirit and the fruit of all that you
do? They that are given to fasting think themselves very devout if
they fast often, be their hearts never so full of rancour. Many huddle
over many prayers, but they do not go from their heavenly Father
with a heavenly mind. They give alms, but live loosely. As Michal laid
a statue in David's bed, and covering it with David's apparel, made
Saul's messengers believe it was David himself sick in bed; so many
persons cover themselves with certain external actions belonging to
religion, and the world believeth them truly sanctified and spiritual,
whenas, indeed, they are but statues and apparitions of devotion to
God. But this is but a vain show, a placing the means instead of the
end—the subordinate instead of the ultimate end.

2. Man's externals, invented by themselves, by laws of their own, and

outward observances of their own devising. Men's whole religion
running out into externals, they are not contented with the forms of
worship instituted by God, but add somewhat of their own, and love
to bind themselves in chains of their own making: as the Jews, not
being perfect as appertaining to the conscience, by the use of the
instituted ceremonies of Moses, invented other things to make them
more perfect.

Now, as to this, I shall only observe:—

[1.] That as the outside of worship is most minded by a carnal

Christian, so the inside by a renewed Christian: Mat. 15:8, 'This
people draweth nigh to me with their mouth, and honoureth me with
their lips; but their heart is far from me.' Their hearts are averse from
God. The carnal Christian is all for uncovering the head, and bowing
the knee, but taketh no care of the heart: Isa. 58:5, 'Is it such a fast
that I have chosen? a day for a man to afflict his soul? is it to bow
down his head as a bulrush, and to spread sackcloth and ashes under
him? wilt thou call this a fast, and an acceptable day unto the Lord?'
The pharisees were zealous for washing before meat, as if it were an
holy religious act, because it was one of their own traditions, Mat.
15:2, but took no notice of inward defilement.

[2.] They are more zealous for human inventions than moral and
commanded duties, Mat. 15:3, 4—for the rudiments of the world, as
the apostle calleth them, Col. 2:8, than the unquestionable
ordinances of Christ; for a worldly religion must be supported by
worldly means.

[3.] I observe, that the more external pomp there is of man's

devising, the less spiritual truth; for it gratifieth the natural
corruption, which is all for the outside. Some few externals God
intended for an help, but when men will be adding, they become a
burden and an impediment. God did not abrogate his own
ceremonies for men to appoint theirs.

II. That naturally men are merely for an external way of serving God,
and place their confidence therein.

Here I shall show you:—

1. That their hearts are set upon external worship.

2. That therein they place all their confidence.

1. That naturally men's hearts are chiefly set upon external services;
and that—

[1.] Out of laziness; externals being more easy than worshipping God
in the spirit: Mat. 23:23, 'They tithe mint, and anise, and cummin,
but omit the weightier things of the law, τὰ βαρύτερα τοῦ νόμον,
judgment, mercy, faith.' Conscience is like the stomach, which
naturally desireth to fill itself, and when it cannot digest solid food,
filleth itself only with wind. So here, outward things are more easy,
but mortifying sin, and solid godliness, is more difficult; this the
natural man cannot digest, and therefore culleth out the easier and
cheaper sort of religion, which puts him to no great trouble or self-
denial.

[2.] Out of their indulgence to the flesh. A man can spare anything
better than his lusts, his estate, the present case of the body, their
children, anything for the sin of their souls, Micah 6:6–8. The
question is not how to satisfy justice, but how to appease conscience,
while they retain their sins. They would buy out their peace with vast
sums of money, mangle their flesh, like the priests of Baal, to spare
the sin of their souls, do anything, endure anything, but the subduing
the heart to God. The sensual nature of man is such, that he is loth to
be crossed; if he must be crossed, only a little, and but for a while;
and therefore affects an easy religion, where the flesh is not crossed,
or but a little crossed. Now, slight duties performed now and then do
not much trouble the flesh, where there is no mortifying of lusts, no
serious godliness.

[3.] Out of pride. Man is a proud creature, and would fain establish
his own righteousness, and have somewhat wherein to glory in
himself, Rom. 10:3. A russet coat of our own is better than a silken
garment that is borrowed of another: Luke. 18:9, 'Christ spake this
parable against those who trusted in themselves that they were
righteous.' There is such a disposition in men, that if by any means
they can hold up a pretence of righteousness of their own, will not
pray, and wait, and consecrate, and devote themselves to God, that
they may attain his righteousness, if they have anything to plead, if
they have a partial righteousness, if they be not to be numbered
among the worst of men: Luke 18:11, 'The pharisee stood and prayed
thus with himself, God, I thank thee that I am not as other men are,
extortioners, unjust, adulterers, or even as this publican.' If they have
an external righteousness, they will plead that, 'I fast twice in the
week, I give tithe of all that I possess,' &c. A legal spirit is natural to
us. Though men dare not pretend to a universal conformity to the
law in a strict sense, yet, if they can make a shift to get any external
conformity to the law, they are confident of divine acceptance. Yea,
so sottish is their conscience, that they will catch hold of anything:
Judges 17:13, 'Now I know God will bless me, because I have a Levite
to my priest,' giving him meat and drink, and about fifty shillings per
annum! So willing are we to justify ourselves, by something in
ourselves, or done by ourselves. Therefore, that the ell may be no
broader than the cloth, they devise a short exposition of the law, that
they may entertain a large opinion of their own righteousness.

[4.] There is another reason—interest. External forms of religion

draw an interest after them, therefore the apostle saith, Rom. 2:29,
'Whose praise is not of men, but of God;' and Gal. 1:10, 'If I yet please
men, I were not the servant of Christ.' And 'rudiments of the world,'
Col. 2:8. It maketh a man to be applauded and countenanced by the
world. Let a man betake himself to such a religion, there are those
which will back him and stand by him, and their disfavour and
displeasure he shall incur if he forsake it. And where the false
worshippers are the prevailing party, he runneth great hazard by
contradicting such form and opinions. Therefore the heart of that
man that is set on externals takes up with the religion of his country,
whether true or false.

2. They place their confidence therein. Every man that hath a

conscience must have something to trust unto. Now, what feedeth his
confidence but the religion which he hath chosen? There are two
things which detain men from God and Christ: some false imaginary
happiness, and some counterfeit righteousness, wherein they please
themselves. The false happiness is as their God, and the counterfeit
righteousness is as their Christ and mediator, and so they are secure
and senseless; and, until God open their eyes, they neither seek after
another righteousness, nor trouble themselves about the way
whereby they may attain it. That men set a false happiness is evident,
for ever since man fell from God he ran to the creature, Jer. 2:13, left
the fountain for the cistern; and if we can make a shift to patch up a
sorry happiness apart from God, we never care for him, or will not
come at him, Jer. 2:31. Our pleasure, our profit, our honour, that is
our God. And if we can enjoy these things without any rubs and
checks, we look no farther, and will not seek our happiness in an
invisible God, nor wait to enjoy it in an invisible world. But the
second error is, that there is something instead of Christ to us, to
keep the conscience quiet Our happiness is to satisfy our desires, our
righteousness to allay our fears. Now here we run to a superficial
religion, or something external, which is diversified according to
men's education—pagans to the ἔργον νόμου, Rom. 2:15, Jews to the
observances of the law, Christians to baptism, outward profession, or
some strict form without the power, under which we shelter
ourselves, and by which we bolster up our confidence, till God
convince us of our mistakes. And so Christ and his renewing and
reconciling grace is neglected and disregarded, certainly not cordially
accepted as our Redeemer and Saviour.

I come now to show:—

III. Why a good Christian should have no confidence in the flesh.

1. Because till we are dead to the law we cannot live to God. Now, to
be dead to the law is nothing else but to have our confidence in the
flesh, or external righteousness, mortified. You hear often of being
dead to sin, and dead to the world; you must be also dead to the law,
or otherwise you cannot live in Christ, and bring forth fruit unto
God: Gal. 2:19, 'For I through the law am dead to the law, that. I may
live unto God;' and Rom. 7:4, 'By the body of Christ ye are become
dead to the law; that ye may be married to another, even to him who
is raised from the dead.' We grow dead to the law, when thereby we
understand our sinful miserable estate without Christ, and how
unable we are to help ourselves. By the convincing power of the law
we know our sins; by the condemning power of the law we know the
misery and curse we are subject unto; by the irritating power of the
law we find that the righteousness which the law requireth is not in
us, nor can it be found in us. Now in one of those places we are said
by the law to be dead to the law, and in the other, by the body of
Christ. By the law itself we are said to be dead to the law, as it
maketh us to despair of righteousness by that covenant. By the body
of Christ (that is, by the crucified body, or death of Christ), so we are
dead to the law, as we are invited to a better hope or covenant, which
Christ hath established by bearing our sins on his body on the tree,
or enduring the curse of the law for us. Be it by the one, or the other,
or both, none will value the grace of Christ till they be dead to the
law. Men will shift as long as they can patch up a sorry righteousness
of their own, mingle covenants, turn one into another, make one of
both, chop, change, mangle, and cut short the law of God; do
anything rather than come upon their knees and beg terms of grace
in a serious and broken-hearted manner. None can partake of Christ
but those that have their legal confidence mortified, who are first
driven, then drawn to him. None but they who are convinced of sin
fly to Christ for righteousness; none but they who are left obnoxious
to wrath and the curse prize his delivering us from wrath to come;
none but those who are made sensible of their impotency will seek
after his renewing grace, but will still keep to their base shifts,
mingling and blending covenants, resting in a little superficial
righteousness, or half-covenant of works, or mingling a little grace
with it; are not brought in a humble, penitent, and broken-hearted
manner, to sue out their pardon in the name of Christ, and so
regularly to pass from covenant to covenant.

2. The superficial righteousness doth not only keep men from Christ,
but set them against Christ, his way, his servants, and true interest in
the world. These were dogs, evil-workers, to whom the apostle
opposeth the true Christians. Usually they that are for the form,
oppose the power: Gal. 4:29, 'He that was born after the flesh,
persecuted him that was born after the Spirit.' They that have but the
form and shadow of godliness, no more than the power of nature
carrieth them unto, will persecute those that have the reality and
truth,—that is, the renewing and reconciling grace of Jesus Christ;
partly, because the true spiritual worshippers, by their serious
godliness, disgrace and condemn those that lazily rest in an empty
form; and therefore they cannot endure them. At the bottom of their
hearts they have an enmity and hatred against God, and vent it on
his people: 1 John 3:12, 'Not as Cain, who 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 thorough Christian.
It 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 are 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 countenance, or on the height 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 judge 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
justiciaries are uncertain. The man that kept all these things from his
youth, saith, 'What lack I yet?' Mat. 19:2. 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 found 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. 5:5, 6. 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 first 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, James 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. 3:19, '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, John 12:43. 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 sovereign 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 worldly things?

2. In the next place, take heed of a superficial righteousness; for this

is plain confidence in the flesh. This maketh you senseless 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 harlots 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 twofold:—

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. 10:1–5, '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 common righteousness; love friends, but cannot forgive
enemies; it may be they will forgive wrongs, but make no conscience
of paying debts. Now there are two arguments against these: these
neither understand the law nor the gospel; not the law, its strictness,
purity, and spiritual exactness; nor the gospel, which offereth a
remedy only to the penitent, those who are deeply affected with the
pollution of their natures, the sins of their lives, and the consequent
misery; but those that are puffed up with a vain conceit of the
goodness of their estate, without any brokenness of heart.

[1.] They are injurious to the law, as they curtail it and reduce it to
the external work, Gal. 4:20. Ye that desire to be under the law, hear
what the law saith; if you will stand to that covenant, do you know
what it is? The duty is impossible, Rom. 8:3. The penalty is
intolerable, for 'the law worketh wrath;' and it is a law of sin and
death to the fallen creature, Rom. 8:2. The curse is very dreadful and
terrible. Nothing more opposite to the law than this partial
righteousness. The law, well understood, would humble them.

[2.] This resting in a partial external righteousness is also opposite to

the gospel, which inviteth us in a broken-hearted manner to accept
Christ. He came to call sinners, not those who are righteous in their
own eyes, Mat. 9:13. It is a remedy for lost sinners, not for them that
need no repentance: Luke 15:7, 'I say unto you, that likewise joy shall
be in heaven over one sinner that repenteth, more than over ninety
and nine just persons that need no repentance.' Nothing is more
opposite to the gospel than this confidence in the flesh. The woman
that was a sinner was preferred before Simon a pharisee, Luke 7:44;
and the self-condemning publican before the self-justifying pharisee,
Luke 18:13; the penitent adulteress before her accusers, John 8. The
most despised sinners, repenting and believing in Christ, find more
grace and place with him than those that satisfy themselves with
some external conformities.

A second use is by way of examination. Are you of this temper, that

you have no confidence in the flesh?

If you are:—

1. You are still kept humble and thankful; humble, with a sense of sin
and deserved wrath; confessing and forsaking your sins, and glorying
in Christ only, you are kept vile in your own eyes, and in a humble
admiration of grace: Luke 7:47, 'Wherefore I say unto you, her sins,
which are many, are forgiven her, for she loved much,' &c. She loved
much, because much was forgiven. When God is pacified, yet you
loathe yourselves: Ezek. 16:63, 'That thou mayest remember and be
confounded, and never open thy mouth any more because of thy
shame, when I am pacified towards thee, for all that thou hast done,
saith the Lord God.' And you ascribe all to the mercy of God and the
merit of Christ; blessing God for him and imploring pardon for your
best duties, our righteousness being but as filthy rags.

2. A partial outside obedience will not satisfy you. A heart that

findeth rest in empty formal services certainly places confidence in
the flesh. They neither look after the change of their natures, nor
their reconciliation with God by Christ. They challenge God: Isa.
58:3, 'Wherefore have we fasted, say they, and thou seest not?
wherefore have we afflicted our soul, and thou takest no knowledge?'
and Luke 18:12, 'I fast twice in the week, and I give tithe of all that I
possess.'

3. Thankfulness or gratitude sets you a-work for God, rather than a

legal conscience. Duties are performed as a thank-offering rather
than a sin-offering, out of love to God rather than fear.
 WHAT KIND OF PERFECTION IS
ATTAINABLE IN THIS LIFE?
Let, therefore, as many as be perfect be thus minded; and if in
anything ye be otherwise minded, God shall reveal even this
unto you.—PHIL. 3:15.

THESE words are inferred out of the foregoing context, as the illative
particle therefore showeth.

In the words are two things:—

1. His exhortation to the strong and grown Christian: Let us

therefore, as many as be perfect, be thus minded.

2. His condescension to the weak: And if in anything ye be otherwise

minded, God shall reveal even this unto you.

In the former branch we have:—

1. The term by which the strong Christian is expressed: 'As many as

be perfect.' He had said before of himself that he was not yet perfect,
ver. 12. Yet now he supposeth it both of himself and others: 'Let us
therefore, as many as be perfect.' Therefore perfection must be taken
in a limited sense, to avoid the seeming contradiction.

2. The advice or counsel given, 'Be thus minded;' what is that? τοῦτο
φρονεῖτε, 'Think the same thing with me.' What that is must be
known by the foregoing context, and may be gathered from the third
verse. He had spoken of some false teachers and Judaizing brethren,
who gave out themselves to be patrons and defenders of the
circumcision, and other ceremonies of the law, as if these things did
commend them to God. Now the apostle reproveth them, and saith
they were not περιτομὴ , 'the circumcision,' but κατατομὴ , 'the
concision,' destroyers and renders of the church, not the true people
of God, who were sometimes noted by the term circumcision. They
are the concision, the cutters and dividers of the church; but we are
περιτομὴ , the true circumcision, 'who serve God in the spirit, and
rejoice in Christ Jesus, and have no confidence in the flesh;' that is,
who have no confidence in any superficial righteousness, but seek
our justification before God, and the renovation of our natures from
Christ alone; and serve God by exercising this grace in faith, love,
and hope; or who seek to Christ alone for his renewing and
reconciling grace, that we may serve God in a spiritual manner, and
so at length attain the promised glory. Now this he proveth by his
own instance, who had as much cause to glory in the flesh as any of
them, but suffered the loss of all things, and counted all things
wherein they gloried, and he might have gloried, but loss and dung,
that he might obtain this grace from Christ Jesus, and at length, after
a diligent, self-denying course of service and obedience, be brought
home to God. Now, saith he, 'As many as be perfect, τοῦτο φρονειτε,
mind this,' take care of this, and do you, with the loss of all things,
press to this.

3. His condescension to the weak, who were not satisfied with the
abrogation of the ceremonies of the law, though they had embraced
other parts and points of Christianity: 'And if in anything ye be
otherwise minded, God shall reveal even this to you.' Here—

[1.] Something is supposed, that they should not be cut off from the
rest of Christians, either by the harsh censures or rigorous dealing of
the strong, or the pertinacious obstinacy of the weak. The perfect,
that have the truth of their side, must not condemn others; nor the
weak must not condemn and censure them.

[2.] Something expressed, or the reason of this mutual

condescension and forbearance. If they be sincere and humble, God
will at length show them the truth.

I begin with his counsel to the strong and grown Christian; and there
I shall speak, first, of the term by which they are expressed: 'Let as
many of us as be perfect.'

Doct. That there is a kind of perfection attainable in this life.

I shall, first, explain the point by several distinctions.

Secondly, prove that all Christians should endeavour to be perfect.

For the first, there is a double perfection: perfectio termini et præmii,

and perfectio viæ seu cognitionis et sanctitatis—a perfection of the
reward, and a perfection of grace.

1. Of the reward which the saints shall have in heaven, where they are
freed from all sinful weakness: 1 Cor. 13:10, 'When that which is
perfect shall come, then that which is in part shall be done away.' In
heaven there is perfect felicity and exact holiness; then the saints are
glorious saints indeed, when they have neither spot, nor wrinkle, nor
blemish, nor any such thing, Eph. 5:27; when 'presented faultless
before the presence of his glory,' Jude 24. Now this we have not in
the world; but because this we expect in the other world, we are to
labour after the highest perfection in holiness here, because allowed
imperfection is a disesteem of blessedness. Do we count immaculate
purity and perfection in holiness to be our blessedness hereafter?
and shall we shun it, and fly from it, or at least neglect it, as if it were
our burden now? No surely! 'He that hath this hope in him purifieth
himself, as Christ is pure,' 1 John 3:3. He that looketh not for a
Turkish paradise, but a sinless estate, will endeavour it now, get as
much as he can of it now. When you cease to grow in holiness you
cease to go on any farther to salvation; you seem to be out of love
with heaven and blessedness when your desires and endeavours are
slaked.

2. The perfection of grace and holiness is such as the saints may

attain unto in this life: Col. 4:12, 'That ye may stand perfect and
complete in all the will of God.' So we are perfect when we want none
of those things which are necessary to salvation, when we study to
avoid all known sin, and address ourselves to the practice of all
known duty, serving God universally and entirely.

Secondly, There is perfection legal and evangelical. Legal is

unsinning obedience; evangelical is sincere obedience: the one is
where there is no sin; the other no guile, no allowed guile. The one
standeth in an exact conformity to God's law, the other in a sincere
endeavour to fulfil it; the one will endure the balance, the other can
only endure the touchstone.

1. The legal perfection is described Gal. 3:10, 'Cursed is every one

that continueth not in all the words of this law to do them.' A
personal, perpetual perfect obedience. It supposeth a man innocent;
it requireth that he should continue so; for the least offence,
according to that covenant, layeth us open to a curse; as the angels,
for one sin, once committed, were turned out of heaven, and Adam
out of paradise. The omitting of aught we are to perform, the
committing aught we are forbidden, yea, the least warping, as well as
swerving, by an obliquity of heart and spirit, maketh us guilty before
God. Now this is become impossible through the weakness of our
flesh. Rom. 8:3. Man is fallen already, and hath mixed principles in
him, and cannot be thus exact with God.

2. Evangelical: when the heart is faithful with God, fixedly bent and
set to please him in all things: 2 Kings 20:3, 'Remember, Lord, I have
walked before thee in truth, and with a perfect heart.' This may be
pleaded in subordination to Christ's righteousness; this perfection is
consistent with weakness: 2 Chron. 15:17, 'Nevertheless, the heart of
Asa was perfect all his days;' and yet he is taxed with several
infirmities. This perfection all must have: 1 Chron. 28:9, 'And thou,
Solomon, my son, know thou the God of thy father, and serve him
with a perfect heart and a willing mind.' What is done for God, as it
must be done willingly, readily, not by constraint, but the native
inclination of the soul; so perfectly, that is, with all exactness
possible. As some may do many things which are good, but their
hearts are not perfect with God: 2 Chron. 25:2, 'He did that which is
right in the sight of the Lord, but not with a perfect heart.' Not a
sincere bent of soul towards God alone. When the heart is divided
between God and other things, Hosea 10:2, 'Their heart is divided;'
James 1:8, 'A double-minded man is unstable in all his ways.' A heart
against a heart; in point of faith, between God and other confidences:
in point of love, between God and the vanities of the world; and
God's interest is not chief, nor do we love him above all things; in
point of obedience, between pleasing God and pleasing men, and
pleasing God and our own vain fancies and appetites, honouring God
and promoting our worldly ends; you set up a rival and partner with
God. Now this perfection we must have, or else not in a state of
salvation.

Thirdly, There is a perfection absolute and comparative.

1. That is absolutely perfect to which nothing is wanting. This is in

our Lord Christ, who had the Spirit without measure; this is in our
rule, but not in them that follow the rule: Ps. 18:30, 'As for God, his
way is perfect.' But that absolute perfection is not in any of the saints
here upon earth, I prove by these arguments:—

[1.] Where there are many relics of flesh or carnal nature left, there a
man cannot be absolutely perfect; but so it is with all the godly, there
is a double-warring working principle in them: Gal. 5:17, 'For the
flesh lusteth against the spirit, and the spirit against the flesh, and
these are contrary the one to the other; so that ye cannot do the
things that ye would.' And it is actually confirmed in Paul, witness
his groans, Rom. 7:24, 'Oh wretched man that I am! who shall deliver
me from the body of this death?' Mark there, the apostle speaketh of
himself, not of another; of himself, in his present renewed estate, not
of his past and unconverted estate, when a pharisee. His past estate
he had spoken of, ver. 9, 'Sin revived, and I died;' but, ver. 14, 'I am
carnal;' and ver. 15, 'that which I do, I allow not;' and ver. 18, 'How to
perform that which is good, I find not.' Many things there said
cannot agree to a carnal man. As, for instance, not allowing sin, ver.
15; hating sin, in the same verse: 'What I hate, that do I;' so delight in
the law of God, ver. 22. Again, there is a double man distinguished,
ver. 17, 'It is no more I, but sin that dwelleth in me.' Again, he
distinguisheth between him and his flesh, ver. 18; so between an
outward and inward man, ver. 22, 23. Lastly, He giveth thanks for
deliverance by Christ, all which are competent only to the regenerate.
Now, these things being so, surely God's best servants are not
absolutely perfect.

[2.] There are none but sometimes sin: 1 Kings 8:46, 'For there is no
man that sinneth not;' and Eccles. 7:20, 'There is not a just man
upon earth, that doeth good, and sinneth not;' and James 3:2, 'In
many things we offend all;' 1 John 1:8, 'If we say we have no sin, we
deceive ourselves, and the truth is not in us.' Therefore, no man so
perfect as to be without all sin.

[3.] There is none but need the mercy of God, and ought to pray for
this mercy for the pardon of their daily sins, Mat. 6:13, as we pray for
daily bread. This petition our Lord directeth us to put up, not for the
sins of others, but our own. Now these arguments prove that no man
hath a righteousness that is perfect, without defects. The best of
God's children have innumerable frailties, which may humble them,
and which should be seriously laid to heart, and watched over, every
step of our way to heaven.

2. There is a comparative perfection, and that is twofold:—

[1.] When those who live under the law of Christianity are compared
with other institutions.

[2.] When the professors of Christianity are compared among

themselves.

[1.] When the professors of Christianity are compared with those that
live under other institutions. They that submit to Christ's terms are
said to be perfect, because Christianity itself is a perfection. For
instance, take that one place (and the rather, that I may wrest it out
of the hands of the Papists, who distinguish between evangelical
precepts of necessary duty, and counsels of perfection, to establish
monkery and voluntary poverty, as a more perfect state of life than
that which the common sort of Christians live). Their most
colourable place is Mat. 19:21, 'Jesus said unto him, If thou wilt be
perfect, go sell all that thou hast, and give to the poor, and thou shalt
have treasure in heaven, and come and follow me.' Is not this a
counsel of perfection? Doth not Christ call it so? Or is every one
bound to give all his goods to the poor, and turn monks or
anchorites? No; the meaning of the word, If thou wilt be perfect, is
no more but this, if thou wilt ascend to that higher pitch and rule of
living, to which I come to raise men, if thou wilt be a Christian. The
perfection here spoken of is Christianity itself, not a heroic eminent
degree of it; and the condition here required is matter of command,
not counsel; only such as if we will not submit to, we are not
Christians; for a man that would have the privileges of the gospel, he
must submit to the duties of the gospel, or the conditions required by
Christ, that is to be a perfect, thorough Christian. You will say, Must
we sell all and give to the poor, in contemplation of the heavenly
reward?

Ans. 1. Every man is bound to bestow goods, land, and life as God
shall direct, and part with all the wealth in the world whensoever it is
required of him. Now, it may he required of us directly or by
consequence. Directly, by an expressed command, such as this young
man had from Christ; and actually to sell our estates, and give to the
poor, obligeth none, unless we have such a like command from
Christ himself as this young rich man had. By consequence, when we
cannot obey any particular precept of Christ without danger of being
undone by it. And so it obligeth all Christ's disciples to part with all,
rather than to break with Christ; for no man is a Christian unless he
selleth all for the pearl of price, Mat. 13:46. And our Lord telleth us,
that he that loveth anything more than him, is not worthy of him,
Mat. 10:37; that is, is no Christian; so that if it be impossible to
preserve our fidelity and obedience without parting with our wealth,
we must impartially perform it, though it be with loss of estate and
life itself; and if we do not resolve and undertake to do so, we are no
Christians, and cannot be saved. In baptism, we vow to forsake the
world and follow Christ, when the world cometh in competition with
him. If, in a time of trial, we do not perform it, we forfeit the
privileges of Christianity, and all title to blessedness. Therefore this
perfection is necessary for all Christians. You esteem, prefer, choose
Christ above all, resolving, whatever it cost you, to be faithful to him;
it is not a high and arbitrary point in Christianity, but a necessary
duty. You will say, What can the strongest Christian do more than
sell all, than part with all?—Answer, They can do it with far greater
love, readiness, and joy, than the weak Christian can do. The
difference between Christians is not in the thing done, but the
manner of doing. Well, then, this is to be perfect, thus must you all
be perfect; for this perfection is necessarily constitutive of sincerity;
you are not true Christians without it.

[2.] When compared with others of the same profession, believers

are distinguished into perfect and imperfect. Though none can attain
to absolute perfection of holiness, yet there are several degrees of
grace, and diversities of growth among Christians, and the strong are
said to be perfect in comparison of those weak ones who are raw in
knowledge, or feeble and impotent in the resistance of sin. Thus the
perfect are opposed to the babes in Christ; as, when he had spoken of
our 'growing into a perfect man in Christ Jesus,' he presently addeth,
'That henceforth we be no more children,' Eph. 4:13, 14. And
elsewhere, when he had spoken of the 'perfect,' 1 Cor. 2:6, who are
skilful in spiritual things, he presently opposeth to them the 'babes in
Christ,' chap. 3:1. The same you may observe in Heb. 5:13, 14, 'He
that useth milk is unskilful in the word of righteousness, for he is a
babe. But strong meat belongeth to them that are of full age,' τελείοι,
'perfect,' as in the margin. See also 1 Cor. 14:20, 'Brethren, be not
children in understanding; howbeit, in malice be ye children, but in
understanding be men,' 'perfect, or ripe of age.' These, and many
other places, show the notion of perfect: it is not absolutely taken,
but comparatively. Those who well and thoroughly understand
Christian doctrine, and are habituated to a course of godliness, and
have a confirmed faith and love to God, and this in opposition to
novices and inexperienced Christians newly entered into Christ's
school. Now thus we must be perfect, not always children. It is a
monstrous thing, after many years' growth to be a babe still, and an
infant still. This sense is of chief regard here.

3. There is a perfection of parts, and a perfection of degrees; that is

growth.

[1.] Perfection of parts is when we have all things that belong to a

sincere Christian, or to a state of salvation; as living creatures are
perfect as soon as they are brought forth, for they have all things
belonging to that creature; it is not maimed or defective in any part:
thus an infant is perfect the first day of his birth, as well as a man of
riper age. Thus a Christian must have the perfection of integrity, all
the parts which belong to a new creature; grace to enlighten the
mind, bend and incline the heart to God, govern the affections, rule
the appetite; one grace added to another, that the Christian may be
entire and perfect, and in no point lacking, James 1:4. What is
defective in parts cannot be supplied by any after-growth. A
Christian cannot be perfect in degrees unless he be perfect in parts;
leave out one necessary grace and the new creature is maimed; some
leave out temperance, others patience, others love, 1 Peter 2:5, 6, 7.

[2.] There is a perfection of degrees, that is, when a thing is absolute

and complete, and to which nothing is wanting, and hath attained its
ακμὴ and highest pitch. So we are only perfect in heaven, Heb. 12:23,
'The spirits of just men made perfect;' those spirits who are
unclothed and divested of the body; in their mortal life only they
were upright, but in their heavenly life perfect. Here they walked
with God, and endeavoured an universal obedience to him, and so
made capable; but now live with God, and are admitted into a nearer
communion with him than we mortals are; they are freed from all sin
and temptation, they are beyond growth: corn doth not grow in the
garner, but in the field. Well, then, though we be not perfect in
degrees, yet we must all be perfect as to parts, we must entirely
resign ourselves to God's use, without allowing any part or corner of
our hearts to be possessed by any other.

4. Perfection is to be considered with respect—(1.) to our growth, or

(2.) our consummation; here it is only in fieri, there in facto esse.
Things are said to be done when they are begun to be done, 2 Cor.
5:17. And so they are said to be perfect who are in the way of
perfection; he that is in his growing estate, increasing more unto
grace and righteousness; 2 Cor. 3:18, 'Beholding as in a glass the
glory of the Lord, are changed into the same image;' 2 Cor. 4:16,
'Though the outward man perish, yet the inward man is renewed day
by day.' They do seriously set upon the work. Thus perfection is
taken:—

[1.] As to means. The ministry was appointed 'for the perfecting of

the saints,' Eph. 4:12. That they may be more enlightened and more
sanctified; more brought to the knowledge of God and obedience of
his will. There are means appointed by God for the perfecting of
grace, as well as the first working of it in us: 1 Thes. 3:10, 'That I may
perfect what is lacking to your faith.'

[2.] As to the improvement of means: 2 Cor. 7:1, 'Perfecting holiness

in the fear of God,' making progress in the way of grace towards
perfection, when the habit is more increased: 2 Peter 1:8, 'For if these
things be in you, and abound, they make you that ye shall neither be
barren nor unfruitful in the knowledge of Christ.' And Christian
practice is more uniform: 1 Thes. 4:1, 'That as ye have received of us
how ye ought to walk and please God, so that ye would abound more
and more.' It is not enough to have grace, but we must grow in grace;
progress is always necessary, though exact perfection be not
attained, so that then the heart is perfect with God, when you make it
not a slight purpose only, but your constant endeavour to come up to
your pattern and rule, continually striving against sin, and aiming at
a higher degree of holiness.
(2.) Consummate. When after all the hazards of the present life,
when at length we shall be presented to Christ, and by Christ to God.
Presented to Christ: Col. 1:28, 'That we may present every man
perfect in Christ Jesus;' that is, fully complete, according to that
holiness required and exemplified by Christ. And by Christ to God:
Col. 1:22, 'To present you holy, and unblamable, and irreprovable in
his sight.'

I now come to the reasons.

Secondly, The reasons why we must be perfect, that is, not only
sincere, having all parts of a Christian, but endeavour after the
highest perfection, and for the present, want nothing conducible nor
necessary to salvation.

1. We have a perfect God: Mat. 5:43, 'Be ye perfect, as your heavenly

Father is perfect.' God's perfection is our copy, and that is exact, and
we are required to imitate him; and, therefore, we must not set
bounds to our holiness, and say, 'Hitherto shalt thou come, and no
further;' when we are come never so far, yet this is not like God. The
force of this rule is not taken off, because it is limited to one
perfection in the divine nature in the Evangelist Luke, for he readeth,
instead of being perfect as your heavenly Father is perfect, 'Be ye
merciful, as your heavenly Father is merciful,' Luke 6:36—that is a
special way of Christian perfection; but God's children must aim at
the perfection of all virtues, not only love to enemies. As mercy is one
of the divine perfections which we ought to imitate, so is holiness,
veracity, and wisdom, 1 Peter 1:15, 16. Surely this direction was given
in the gospel, to some purpose or not: if not, then Christ spoke words
in vain; if to some purpose, we are obliged to perfection; though we
cannot fully obtain it in this life, we must still aim at more, and come
more near to it. And having God for our pattern, we should always
set him before our eyes, as he is represented to us in his word, and
his Son Jesus Christ, the express image of his person, to be imitated
by us.
2. We have a perfect rule: Ps. 19:7, 'The law of God is perfect;' and 2
Tim. 3:17, 'The word of God is able to make the man of God perfect,
thoroughly furnished to every good work,' The strictness of the law
as a rule is adopted into the covenant of grace, into the very frame
and constitution of it, and so far bindeth as to allow no weaknesses
and imperfections, but that we must still bewail failings, and strive
after the utmost conformity to it in all things. As we have a perfect
pattern, so we have a law still, that is the perfect rule of all
righteousness, and therefore we should endeavour to conform to it
more and more.

3. We have a perfect Redeemer: Col. 2:10, 'Ye are complete in him.'

We have all things from him, and in him, necessary to salvation. In
ourselves we are empty, destitute of everything which might
commend us to God, but there is a fulness in Christ to be
communicated to all who, being sensible of their own emptiness, do
seriously apply themselves to him; a perfect wisdom, a perfect
righteousness, perfect sanctification, and supplies for our perfect
glory and blessedness. He beginneth by his Spirit to renew our
natures, and this grace is still of the growing hand, till all be crowned
in glory; there is a complete fulness in our Mediator.

4. There is a perfect reward, or a perfect state of glory, in which there

is nothing wanting, either to holiness or happiness. The scripture
describeth it by our growing up into a perfect man in Christ Jesus,
Eph. 4:13. We have our infancy at our first conversion, when liable to
childish ignorance and many infirmities; we have our youth and
growing age, when making progress in the way of grace towards
perfection; and lastly, we have our perfect manly age when we are
come to our full pitch, when grace is fully perfected in glory. In
scripture there is nothing said of the fading and declining time of old
age. Oh! blessed will that time be, when we shall be holy and
undefiled, above the reach of temptations; when believers receive all
immediately from the fountain of holiness, and are filled with the
fulness of all perfections. And shall we that have such hopes be lazy
and negligent? No; we must press towards the mark, if we expect it
as our felicity, we must prize it, and seek after it, and get more of it
every day.

Use 1. Is to press and exhort you to labour after Christian perfection.

1. Motives. What you lost in Adam must be recovered in Christ, or

else you dishonour your Redeemer. Now we lost in Adam innocency
and perfect holiness, therefore you must seek to recover it by Christ,
for certainly Christ is more able to save than Adam to destroy, Rom.
5:17. The abundance of grace and the gift of righteousness came by
Jesus Christ. It is true, Christ doth his work by degrees; but if we
mind it not, and lazily expect that he should make us perfect, how
will it ever be? for God will not save us without us; and as far as we
hope for anything, we must endeavour after it, for Christian hope is
not a devout sloth, but an encouragement to diligence.

2. We pray for perfection, and therefore we must endeavour after it,

otherwise our prayers are a mockery. We pray, Mat. 6:8, and 1 Thes.
5:23, 'The God of peace sanctify you throughout, even your whole
body, soul, and spirit.' We pray for complete sanctification in hope to
obtain it. Prayer is not for God's sake, but ours—a solemn binding
ourselves to use the means, that we may obtain the blessings that we
ask.

3. In our making covenant, we purpose to do the whole will of God;

now where there is a purpose, there must be an endeavour and a
progress, for otherwise it is not made with a true heart, Heb. 10:22. A
man may purpose duty in a pang, which afterward he retracts in his
conversation and practice; he may wish for perfection, like it in the
general, not considering it as exclusive of his beloved lusts, but there
he will be excused. Yea, he may sincerely purpose it, yet be faint and
slack in his endeavours. Therefore, we need to be exhorted
continually to be more earnest and diligent in holiness, to avoid 'all
appearance of evil,' 1 Thes. 5:22. Not to allow ourselves in the
omission of any known duty, James 4:13, or the commission of any
known sin, though never so near and dear to us: Ps. 18:23, 'I was
upright before thee, and kept myself from mine iniquity.' Therefore,
unless we comply with these exhortations, and set ourselves sincerely
to do the whole will of God, the challenge will be brought against us
which was brought against the church of Sardis, 'I have not found thy
works perfect before God,' Rev. 3:2. Your vows were good, but your
practice is not answerable.

4. Consider the comfort and peace of that man who doth more and
more press towards perfection: Ps. 37:37, 'Mark the perfect man,
behold the upright, for the end of that man is peace.' They have a
sweet life, and a happy close, a tolerable passage through the world,
and a comfortable passage out of the world.

For means:—

1. See that the work be begun, for there must be converting grace
before there can be confirming grace, life before there be strength
and growth, as there must be fire before it can be blown up; for what
good will it do to blow a dead coal, to seek strength before we have
life? It is as if we should give food or physic to a dead man. The
secure and impenitent are not to be confirmed and strengthened, but
humbled and changed. We must first choose God for our portion
before we can be exhorted to cleave to God, Acts 11:23. First, the
perfection of sincerity before the perfection of growth and progress,
the measures and degrees following the real being of grace in the
soul.

2. If you would be perfect, the radical graces must be strengthened,

which are faith, hope, and love; strong faith, fervent love, lively hope.
Such a faith as realiseth the unseen glory, and giveth such a deep
sense of the world to come, as that you are willing to venture all upon
the hopes of it; such a hope as sets the heart upon glory to come, as
present things do not greatly move us; such a love as levelleth all our
actions to God's glory, and our eternal enjoyment of him, Jude 20,
21.
3. Use the means with all seriousness and good conscience. These
conduce to perfect what is lacking to your faith, to root yon, ground
you in love, confirm you in hope, that the thoughts of heaven may be
more affecting and engaging. Now the principal means are the word,
and sacraments, and prayer.

[1.] In the word you have principles of faith, obligations to love, and
arguments of hope; therefore it is said, God buildeth us up by the
word of his grace, Acts 20:32.

[2.] The sacraments strengthen faith, hope, and love, as signs and
seals of the love of God, through Jesus Christ, in the new covenant,
that so our consolation may be more strong. They strengthen our
faith and hope, as a bond or a vow: so they excite and engage our
love and obedience: we bind ourselves to God anew, to pursue our
everlasting hopes, whatever they cost us. Our great diseases are
proneness to evil and backwardness to good: we check the one and
cherish the other.

[3.] Prayer; for it is God that perfects us, 1 Peter 5:10. He must be
sought to; his blessing maketh the means effectual.

4. Think much and often of your perfect blessedness, which you

expect according to promise, which will quicken and excite you to
more diligence. There is a time coming when the mind shall be filled
with as much light, and the heart with as much love and joy, as the
capacity of it is able to contain. There will be:—

[1.] A complete vision of God and Christ, 1 Cor. 13:12. No desire of

the mind shall be unfilled or unsatisfied with the knowledge of God
in Christ.

[2.] A complete 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, Eph. 3:19, and 1 Cor. 1:30.
God is all in all.
[3.] A complete similitude and transformation into the image of
Christ, 1 John 3:2; Ps. 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
show forth more of Adam than Jesus; but there we only show forth
the holiness and purity of Christ, his image shineth in us without
spot and blemish.

[4.] A complete delectation arising from all the rest, the vision,
fruition, and likeness of God, Ps. 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 Peter 4:13,
'That when his glory shall be revealed, ye may be glad with an
exceeding joy.' The Lord hath reserved the fulness of his people's joy
until that time when sorrow will be no more.

Use 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 weakened 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 strengthening 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. 6:14, when everything 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: 'O wretched man that I am!
who shall deliver me from the body of this death?' It is the grief and
shame of your hearts that you serve God no better; you are still
groaning, longing, striving after greater perfection: but when you
allow yourselves in your imperfections, and digest failings without
remorse, you are weaklings in Christianity. A true Christian desireth
the highest degree of holiness, and to be freed from everything that is
sin, cannot sit down contented with any low degree of grace; it 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 frightenings and
ineffectual 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 is 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;
it 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. 'Oh, how I love thy law!' Ps. 119:97, and ver.
140, 'Thy word is very pure, therefore thy servant loveth it.' They are
willing and ready for God; these are thoroughly settled 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
knowledge 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 he 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, it is not
sure to us.

A PERSUASIVE TO UNITY IN THINGS

INDIFFERENT
As many as be perfect, be thus minded; and if in anything ye be
otherwise minded, God shall reveal even this unto you.—PHIL.
3:15.

I NOW come to the other part of the text:—

1. As many as be perfect, be thus minded: τοῦτο φρονεῖτε, 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 anything ye be otherwise minded, know not the abolition of

the ceremonies through weakness of faith, or an affected ignorance;
yet having knowledge of so many saving truths, we hope in time God
will reclaim you from your error. Well then—

[1.] Here is a difference or dissent supposed: 'thus minded,' and

'otherwise minded.'

[2.] Lenity expressed towards the dissenters: 'If in anything ye be

otherwise minded, God shall reveal even this 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 apostle's days, that he
would not compel men to do whatever 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 show you:—

1. What lenity and forbearance should be used.

2. The reasons why lenity and forbearance should be used.

1. 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 a like 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 heretics, 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 division 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 scandalised: John 17:21, 'That they may all be
one, that the world may believe that thou has 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 itself cannot stand,' Mat. 12:25.
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
engage God's people to a unanimous opposition to the kingdom of
Satan in the world. And partly because then mutual means of
edification are hindered. 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
engaged in a way of error, whosoever is an enemy to their error is
counted an enemy to themselves; yea, they can hardly bear that
sound doctrine which doth directly cross their opinions, but are apt
to cavil at all that is 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 is the reason why the apostle doth so often tell
them, Gal. 6:15, 'For in Christ Jesus neither circumcision availeth
anything, nor uncircumcision, but a new creature;' and Gal. 5:6, 'For
in Jesus Christ neither circumcision availeth anything, nor
uncircumcision, but faith that worketh by love;' and 1 Cor. 7:19,
'Circumcision is nothing, and uncircumcision 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 it 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, John 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 public
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 gainsaying of Korah, Jude 11. The sin of Korah is and
may be committed in the New Testament. The sin of Korah 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,'
Num. 16:11, 12. Now the apostle saith, in the perishing of Korah their
own doom was foretold. Again, ver. 19, 'These are they that separate
themselves, sensual, not having the Spirit.' Whence it 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 Apollos,
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, 'Jesus 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 be considered that we must

dispense this forbearance as the matter will bear. There are great
disputes about toleration; only let me tell you now, that we speak not
of the toleration of the magistrate, but of the church, what things are
within the latitude of allowable differences within the church. The
magistrate's concessions may be larger; for in supernatural things,
such as matters of religion are, he may bear with that which the
church ought not to bear with in them that have submitted to a
higher institution, or in its own members, or rather private
Christians one with another. But in this limited forbearance there are
extremes, and for want of right stating of things, men fight with their
friends in the dark; some think all things should be suffered; some
nothing wherein to bear with our brethren. The one sort of
Christians is for imposing on their brethren all things that have
gotten the vogue and the favour of authority, and that not only on
their practice, but their judgments too; and this in matters not
fundamental or destructive to faith or worship, but in things
controversial or doubtful among godly and peaceable men. But if it
should not go so high, contending about every difference of opinion,
and urging our brethren with everything we conceive to be right, is a
breach of Christian love, and destroyeth the use of those differing
gifts which Christ hath given to the church, and crosseth his mind in
the frame of the scriptures, which are clear in soul-saving matters; in
other things, especially matters of discipline and order, more dark
and obscure. It is also contrary to the mild and gentle government of
the apostles, who press in lesser matters a forbearance; as Paul,
Rom. 14:1, 'The weak in faith receive, but not to doubtful
disputations;' receive him, own him, but do not cast him out of the
church, nor trouble him for doubtful things, but let him come to
himself, for men will sooner be led than drawn.

The other extreme is of them that will have all things to be tolerated,
even blasphemy and fundamental errors, as if the scriptures were
uncertain in all things. No; in things absolutely necessary to
salvation, it is clear, open, and plain: 'The law is a lamp, and a light,'
Prov. 6:23, and Ps. 119:105. And in such a case we are not to 'bid him
God-speed,' 2 Epist. John 10. In such cases of damnable heresy, the
law of Christian lenity holdeth not; but if we agree in the principal
articles of faith, let us embrace one another with mutual love, though
we differ from one another in variety of rites and ceremonies and
discipline ecclesiastical. If we agree in the substantials of worship, let
us go by the same rule, do the same thing: though in circumstantials
there be a difference, these are matters of lesser moment than
separation, or the other division of the church.

2. As to the persons contending, there is a difference. The apostle,

when he persuadeth this lenity and mutual forbearance, excepts
those that raise troubles in the church, and distinguisheth between
erring Christians and their factious guides: Phil. 3:2, 'Beware of dogs,
beware of evil-workers, beware of the concision.' The poor seduced
Christians he would have to be pitied, but the renders and cutters of
the church, he would have them beware of such.
3. The forbearance itself. It is not a forbearance out of necessity,
because we dare do no otherwise, but voluntary choice out of
Christian pity and compassion, knowing that we need as much
forbearance from God and others, for we all have our mistakes and
failings; not a forbearance out of policy, till we get opportunity to
suppress others: the sons of Zeruiah are too hard for us. God often
layeth that restraint upon us by his providence; and it is well he doth:
but it should be the restraint of grace, not a respect to our own case,
lest we create trouble to ourselves, but upon Christian reasons. No;
the apostle showeth you whence this forbearance should come: Eph.
4:2, 3, 'With all lowliness and meekness and long-suffering,
forbearing one another in love; endeavouring to keep the unity of the
Spirit in the bond of peace.'

There are four graces enforce it:—

[1.] Lowliness, which is a grace and virtue, whereby a man, from the
sense of his own infirmities, doth esteem but meanly and soberly of
himself, and all that is his.

[2.] Meekness, whereby we are rendered tractable, gentle, affable,

and easy to be entreated and conversed withal, James 3:17.

[3.] Long-suffering, which is nothing but meekness extended or

continued, and not interrupted by length of time, or multiplication of
offences.

[4.] Love to our Christian brother or neighbour, whereby our hearts

are inclined or well-disposed towards them for their good. 'Love
covereth a multitude of sins,' 1 Peter 4:8. Maketh us bear with many
things in the person loved, 1 Cor. 13:4, 'Charity suffereth long, and is
kind;' and ver. 7, 'Beareth all things, hopeth all things.' This is the
forbearance we press, a forbearance out of meekness and humility
and love for Christ's sake.

4. In this forbearance, both strong and weak have their part, and are
much concerned, as having either of them much to do herein. Which,
that we may clear to you, let us consider:—

First, What they are not to do.

1. Not to leave the truth, or to do anything against it. No; the apostle
saith, 'Let as many as be perfect be thus minded;' not change truth
for error. Strings in tune must not be brought down to strings out of
tune, but they brought up to them.

2. Not to connive at their sin or error, for that is not love but hatred:
Lev. 19:17, 'Thou shalt not hate thy brother in thine heart; thou shalt
in any wise rebuke thy neighbour, and not suffer sin upon him.' To
let him go unconvinced is to harden him: 2 Thes. 3:15, 'Yet count him
not as an enemy, but admonish him as a brother.' The sins of others
must not be let alone under the pretence of forbearance; and there
must be no neglect of means to reclaim them from their sin, but
meekly we are to hold our light to them, and use all holy means of
convincing and satisfying their judgments.

Secondly, What they are to do.

1. The strong are not to deal rigorously with the weak, nor insult over
them, nor pursue them with censures, but wait till God declare the
truth unto them, and must promote their conviction with all
gentleness and condescension. We are to feed Christ's lambs as well
as his sheep, and for both we need love, John 21:15, 16. Among the
flock of Christ there are variety of tempers and degrees of strength,
both lambs and sheep. We must imitate our Lord: Isa. 40:11, 'He
shall feed his flock like a shepherd; he shall gather the lambs with his
arms, and carry them in his bosom, and shall gently lead those that
are with young.' We should condescend to the weak and feeble ones,
as well as consider what the strong and confirmed can bear. Though
we cannot love their weakness, yet we must love the weak, and bear
with the infirmities of the weak, not break the bruised reed. Infants
must not be turned out of the family because they cry, and are
unquiet and troublesome; though they be peevish and froward, yet
we must bear it with gentleness and patience, as we do the
frowardness of the sick; if they revile, we must not revile again, but
must seek gently to reduce them, notwithstanding all their censures;
to entertain them with contempt is to prejudice them quite against
all instruction. Job would not despise the cause of his man-servant or
maid-servant when they contended with him, Job 31:13.

2. The weak. But who will own this title and appellation? Because in
controversies of religion, all seem to stand upon the same level, and
another differeth from me as much as I do from him; their opinion is
as far from mine, as mine from theirs; who then shall be accounted
weak?

I answer:—

1. Our rule is plain; and as it distinguished error from truth, so

weakness and partial Christianity from that which is more perfect
and thorough. Besides, it is clear some have not the gifts of
knowledge and experience that others have, nor such advantages of
education and study, and helps of knowing the truth; and though
they are not to captivate their understandings to the dictates of
others, yet they should search and search again and again, and have
double light, when they are by the seeming evidence of truth forced
to differ.

2. Christianity teacheth us to think meanly of ourselves, and not to

be wise in our own conceits: Phil. 2:3, 'In lowliness of mind, let each
esteem others better than themselves;' at least, we should have such
a sense of our imperfections as to make us tractable and teachable.

3. If you will not own yourselves weak, do the part of the strong
meekly, hold forth your light, produce your reasons to convince
others; but if you have nothing to produce but your obstinacy and
ignorance, surely you are not only a weak, but a perverse brother.
But what are the weak to do? Not to rend and cut off themselves
from the rest of Christians, or be strange to them upon every lesser
dissent, nor to raise troubles by your censures, but to be humble,
teachable, diligent in the use of means, to lay aside obstinate
prejudices, to examine how it cometh to pass that the rest of the
godly and you differ; to leave room still for the discovery of God's
mind where your grounds are not clear and certain, and to count it
no shame to retract that former practice which a future conviction
disproveth.

II. The reasons.

1. From the necessity, excellency, and utility of union. What more

clear in the scriptures than that Christians should endeavour to be
united? Christ prayed for it: John 17:21–23, 'That they all may be
one, that they may be one as we are one, that they may be perfect in
one.' And the apostle enforceth it by the most vehement intreaties
that can be used: Phil. 2:1, 2, 'If therefore there be any consolation in
Christ, if any comfort of love, if any fellowship of the Spirit, if any
bowels of mercy, fulfil ye my joy, that ye be like-minded, having the
same love, being of one accord and of one mind.' Who can withstand
such an adjuration and powerful beseechings as these, that if ever
they found any comfort by his ministry, and ever had any hope by
Christ, ever any influence of the Spirit, ever any pity and compassion
over souls, that they would look after unity in judgment, love, and
affection, and lay aside their differences, and carnal emulations?
Again, they caution us against those that cause divisions: Rom. 16:17,
18, 'Now I beseech you, brethren, mark them which cause divisions
and offences contrary to the doctrine which ye have learned; and
avoid them; for they that are such serve not our Lord Jesus Christ,
but their own belly, and by good words and fair speeches deceive the
hearts of the simple.' They press unity upon us by very cogent
arguments, that carry the highest reason with them: Eph. 4:4–6,
'There is one body, and one Spirit, even as ye are called in one hope
of your calling; one Lord, one faith, one baptism, one God and Father
of all, who is above all, and through all, and in you all.'

Seven uniting considerations are there heaped up together:—

[1.] There is one body of Christ, whereof all are members. The whole
church maketh but one body, knit by faith to Christ, their head, and
by the bond of love among themselves; and the meanest Christian is
a member in this body. Now it is unnatural if the members of the
same body should tear and destroy one another, and that the body of
Christ should be rent and torn; and woe be to them by whom it is so!

[2.] This body is animated by one Spirit; that if any be a member of

this body, it is necessary that he have the Spirit of God abiding in
him, to renew and quicken him. Now, this one and the self-same
Spirit, as the apostle calleth him, 1 Cor. 12:11, worketh in all the
saints. If his gifts be various, they proceed from the same author, and
they are variously dispensed, to preserve society and communion,
that one may not say to another, 'I have no need of thee.' However,
there is but one new nature in all the sanctified.

[3.] One hope of glory. We are all joint-heirs of the same kingdom,
we all expect one end and happiness, where we shall meet and live
together for ever. Now those that shall meet and live together in
glory hereafter, should live together in peace and concord here.

[4.] There is 'one Lord,' one Mediator and blessed Saviour. Now,
shall the servants of one Master fall at odds with themselves, neglect
their Master's work committed to them, beat their fellow-servants,
and eat and drink with the drunken?

[5.] 'One faith,' fides quæ creditur: he meaneth the doctrine of faith
in the gospel. We agree in the same fundamental truths of the gospel
as the only object of saving faith, and shall we strive about things of
less importance and moment? There is but one gospel, which is the
seed of our new birth, the rule of our faith and lives, the foundation
of our hope, the food of our souls.

[6.] 'One baptism,' that is, the same new covenant sealed and
confirmed by baptism; and when our Father's testament is clear, do
we quarrel about petty and mean things?
[7.] 'One God and Father of all, who is above all, and through all, and
in you all.' We have one common God and Father, whose eminency is
above all creatures, whose presence and powerful providence
runneth through all creatures; but his special presence, by the
gracious operations of his Holy Spirit, is in the regenerate. Surely
this is a strong bond of union, to be one in God. He is the common
Father of all believers, through 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, show how every
Christian should, as far as it 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 badge of
Christianity.

2. 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 μετριοπαθεῖν δυνάμενος, 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.

[1.] Oh, do but consider what we were, and what we are: 'For we
ourselves 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 merely by his grace brought us to the knowledge of
his truth? and shall we contemn and disdain our weak brother, or
insult over him, and determine and judge 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 knowledge and practice, some
more, some less, according to the degree of our growth, Ps. 19:12.
God revealeth to his saints all necessary truth, but not every
particular truth, out of wise dispensation.

3. From the consideration of the probability of divine illumination.

[1.] This illumination cometh from God only. It is he that powerfully

revealeth it, and settleth 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 co-operate
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,' Eph. 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
employ 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-mouthed 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 enlightened in the
knowledge 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 knowledge 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 further 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: Ps.
25:9, 'The meek he will guide in judgment, 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 knowledge as for silver (Prov. 2:4)—not only
cry for it, but dig for it in the mines of knowledge; common and
obvious apprehensions lead us into error. And then prayer: Ps.
119:18, 'Lord open mine eyes, that I may see wondrous things out of
thy law.' God must take away the veil. Now, then, upon prayer to
God, and applying themselves to the use of holy means, God will
show them they are deceived. If you study and not pray, it 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: Eph. 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, John 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

twofold 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 forementioned 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 judgment whoever he be.' This
confidence was grounded on charity, that through the Lord's grace
they should be reclaimed from their error, and brought to embrace
the truth. We are not to despair of the recovery of any, but in charity
to hope the best of all men, as long as they are curable. Thus for the
third reason.

4. Fourth reason, from the temper of those that are perfect. A

grounded Christian beareth with the infirmities he seeth in others,
and pitieth and helpeth them, and prayeth for them more than the
weak, who are usually most censorious and addicted to the interest
of their party and faction in the world, and make a bustle about
opinions rather than solid godliness; but the grown Christian is most
under the power of love and a heavenly mind, and so loveth God and
his neighbour, is most sensible of his own frailty, hath a greater zeal
for the welfare of his church and interest in the world, and seeth
farther than others do.

Use is to press us to this lenity and forbearance to one another.

To this end take these considerations:—

1. Consider in how many things we agree, and in how few we differ.
There is a threefold unity; in mind, and heart, and scope.

In mind: Rom. 15:5, 6, 'Now the God of patience and consolation

grant that you be like minded one towards another, that ye may with
one mind and one mouth glorify God.'

In heart: Acts 4:32, 'And the multitude of them that believed were of
one heart and of one soul.'

As to the scope, Rom. 15:5–7. Now as to the way, it is either the

general way of faith and holiness, for all that shall be saved are of one
mind as to the substantials of faith and worship: Jer. 32:39, 'I will
give them one heart and one way, that they may fear me for ever.' But
there may be a different practice as to some lesser things; should we
for these break with one another?

2. Take more notice of their graces than of their infirmities. Is there

no good thing found in them? Rev. 2:6, 'But this thou hast, that thou
hatest the deeds of the Nicolaitans.' See also ver. 2 and 5. He
beginneth and endeth with their commendation, though in the
middle of the epistle he reproveth them for their decay; he taketh
more notice of what is right than what is wrong. We reflect upon the
evil of every party, but do not consider the good.

3. Remember how open the enforcements to love and unity are, and
how much the grounds of separation lie in the dark, and are in a
doubtful case, but union is the safest part.

4. Think of God's love and forbearance towards us before we received

the light of his truth, and were brought to the obedience of his will;
as God dealt with the Israelites, so with every one of us: Acts 13:18,
'He suffered their manners in the wilderness.' If we had been dealt
with rigorously, we had been cut off from the number of God's
people, had such stumbling-blocks and prejudices laid in our way,
that we should never have been converted to God.
5. This forbearance cannot in reason be expected from others to
ourselves, if we be not ready to repay it to others. There is no man
which hath not infirmities of his own which call for forbearance,
James 3:2. In the general, every man is obliged to do as he would be
done unto, Mat. 7:12. So in particular, he is reproved when he had
his own debt forgiven him, yet took his fellow-servant by the throat
and showed him no mercy, Mat. 18:28. We have all our failings and
mistakes; usually God punisheth censures with censures, Mat. 7:1,
injuries with injuries. Paul, that stoned Stephen, was himself stoned
at Lystra. So he punisheth separations with separations; they are
endless, as circles in the water beget one another.

6. Consider how dangerous it is to reject any whom Christ will own

for his. Will Christ admit him to heaven, and will you think him unfit
for your communion here upon earth? Despise not the weak brother,
for God hath received him, Rom. 14:3. The Gentile believer must not
despise the scrupulous Jewish believer, and cast out of his
communion the Gentile Christian; if God hath admitted him into his
family, shall we exclude him? So Mat. 18:6, 'Whosoever shall offend
one of these little ones which believe in me, it were better that a
millstone were hanged about his neck, and that he were cast into the
sea.' Now what greater offence than to cast them off from the
privileges of the Christian church, either by public or private
censures which are causeless or unwarrantable, at least no way
grounded on necessary things?

7. As we must not on our part give offence or occasion the divisions,

so we must not take offence when it is given by others; for charity, as
it provoketh not, so it 'is not easily provoked,' 1 Cor. 13:5. So likewise
if a rent be made by others, we must do what we can to heal it. If an
angry brother call us bastard, yet let us own him as a brother and a
child of the family: for 'Blessed are the peacemakers,' Mat. 5:9. The
world censureth us for compliers and daubers, but God counteth us
his genuine and true children.
8. Our endeavours after unity among the professors of Christianity
ought to be earnest and constant: Eph. 4:3, 'Endeavouring to keep
the unity of the Spirit in the bond of peace.' I add this partly because
many make fair pretences of peace and union, which their practice
contradicteth; all cry out of the divisions, but every one keepeth them
up; and partly, because when it is endeavoured we shall find
difficulties and disappointments, but we must not rest in some
careless endeavours, nor grow weary though we meet not with
present success; and partly because the instruments of so great a
good are usually sacrificed to the wrath of both parties. We must be
content to digest affronts, reproaches, censures, and injuries, and
love them that hate us: 2 Cor. 12:15, 'Though the more abundantly I
love you, the less I am beloved of you.'

NOT TO BE OFFENDED IN CHRIST,

THE READY WAY TO BLESSEDNESS

And blessed is he whosoever shall not be offended in me.—MAT.
11:6.

THESE words are the conclusion of Christ's answer to John's

disciples, who were sent from him in prison to inquire if Christ were
the true Messiah, or they must look for another. This message was
not sent for his own satisfaction, but theirs; not his own, for he had
before openly owned Christ as such, John 1:29, but theirs: they are
offended in Christ out of respect to their master. For answer Christ
referreth them to his works, whether they were not such as the
prophets foretold were to be performed by the Messiah.

Two things he urgeth:—

First, His miracles.

Secondly, His preaching the gospel.

First, His miracles. 'The blind receive their sight, the lame walk, the
lepers are cleansed, and the deaf hear, and the dead are raised, and
the poor have the gospel preached to them.' This was foretold: Isa.
35:5, 6, 'Then the eyes of the blind shall be open, and the ears of the
deaf shall be unstopped: then shall the lame leap as an hart, and the
tongue of the dumb shall sing.' And then for his setting afoot the
gospel; compare Isa. 61:1, with Luke 4:18. Isa. 61:1, 'The Spirit of the
Lord God is upon me, because the Lord hath anointed me to preach
good tidings unto the meek: he hath sent me to bind up the broken-
hearted, to proclaim liberty to the captives, and the opening the
prison to them that are bound.' Luke 4:18, 'The Spirit of the Lord is
upon me, because he hath anointed me to preach the gospel to the
poor: he hath sent me to heal the broken-hearted, to preach
deliverance to the captives, and recovering of sight to the blind; to set
at liberty them that are bruised; to preach the acceptable year of the
Lord.' And Luke 4:21, 'This day is this scripture fulfilled in your ears.'
This is here expressed, 'The poor have the gospel preached to them'—
(πτωχοὶ εὐαγγελίζονται) 'The poor are evangelised'—have not only
the promises of the gospel offered to them, but the impression and
power of it is left upon their hearts. By the poor may be meant the
humble-minded, or persons of the meanest and lowest condition—
the humble-minded, or such as were affected with their sin and
misery. The proud resist and stand out against the gospel, but the
broken-hearted thankfully accepted glad tidings of this salvation.
The Messiah was to preach to 'the poor,' Luke 4:18. But in Isa. 61:1, it
is 'the meek.' The gospel doth affect the poor needy soul, so as to put
a stamp of grace upon it. They that are sensible of their sin and
misery are the proper objects of this dispensation; or else it may be
meant of persons of the meanest and lowest condition. The Christian
church was made up of such at first: James 2:5, 'Hearken, my
beloved brethren; hath not God chosen the poor of this world rich in
faith, and heirs of the kingdom which he hath promised to them that
love him?' and 1 Cor. 1:26, 'For ye see your calling, brethren, how
that not many wise men after the flesh, not many mighty, not many
noble are called.' Christ did not then call the eminent and great, but
the obscure and despised of the world, lest religion should seem to
owe its growth and progress rather to the power of the world than to
the evidence of the truth. Now these are said to be evangelised, that
is, to have a good share in the blessed message, they above others
being wrought upon and affected with it. To be evangelised implieth
grace on God's part, and on theirs a willing reception of the
impression of it, so as to be changed by it. The poor are all to be
gospelled; those whose poverty is sanctified to make way for
brokenness of heart, which is not said to exclude the rich from all
benefit; some were called then, though not many. Grace, where it
prevails in the heart, puts rich and poor on the same level. It
humbleth the rich, and exalteth the poor, James 1:9, 10. It teacheth
the one to abound, the other to be abased, Phil. 4:12. Poverty and
riches do as they are used. Now, saith Christ, tell John the things that
ye hear and see; let him expound the characters of the Messiah as
they lie in the Old Testament; and if they be verified in me, see what
application and inference you ought to make. Therefore he
dismisseth them with this conclusion: 'And blessed is he whosoever
shall not be offended in me.'

In which words observe:—

1. The privilege: And blessed is he: it is meant of our supreme

blessedness.

2. The qualification: Whosoever is not offended in me. Where

observe—1. It is negatively expressed: not offended. 2. There is a
universal negative: whosoever is not. But are all those who are not
offended at Christ saved? I answer, No; you must look upon this
conclusion as annexed to the last clause of the former verse,—'The
poor have the gospel preached unto them: and blessed is he
whosoever shall not be offended in me.' To be offended is to be
scandalised, or kept from owning Christ as the true Messiah: all are
happy and blessed so far as they are evangelised, and miserable so
far as scandalised. When the kingdom of heaven is brought to us,
nothing can bar us from entering into it but our being offended in
Christ. But if we be not scandalised so as to hinder our being
evangelised, then we are in a happy and blessed condition; that is,
blessed so far as the impediment of our blessedness is removed; and
indeed, that is all the blessedness we can attain unto in this life. Thus
blessedness is ascribed to pardon of sins, Ps. 32:1, because that
taketh away the legal impediment. Blessedness is ascribed to
sanctification, Ps. 119:1, 'Blessed are the undefiled in the way,'
because that removeth the moral incapacity, and so is a forerunner of
eternal happiness: and here it is ascribed to not being offended in
Christ when he is sufficiently revealed to us, as it removeth the
impediment of our faith, which is always some offence and dislike
that we take at Christ and the ways of God.

The point that I shall insist on is this:—

That whosoever, being invited to embrace the gospel, is not offended

in Christ, is in the ready way to true blessedness.

In the prosecution of this point I shall use this method:—

First, To show you what it is to be offended in Christ.

Secondly, Upon what occasions men were then offended.

Thirdly, Whether this sin were proper to that age only, or we may
now be guilty.

Fourthly, I shall show you the kinds of this sin.

Fifthly, How it is true that those which escape this sin are in the
ready way to salvation.

First, What it is to be offended in Christ.

I answer—To be offended in Christ is to be offended because of

Christ; something in him which we dislike, which is a hindrance to
our receiving and owning him in that quality wherein he appeared in
the world, and offereth himself to us—namely, as our Lord and
Saviour. Σκὰ νδαλον, in the natural sense of it, signifieth either any
obstacle or hindrance laid in a man's way, by which the passenger is
detained or stopped: peculiarly it is put for those sharp stakes which
they were wont to stick in the ground in the ancient way of warring,
to wound the feet and legs of their enemies in their pursuit of them,
against which they used greaves of brass: most usually σκὰ νδαλον
signifieth a stone or block in the way, at which a man is apt to
stumble and fall. So 1 Peter 2:8, 'Unto them which believe, Christ is
precious; but a stone of stumbling, and a rock of offence to them that
stumble thereat.' A rock with respect to those that travel by sea, a
stone of stumbling with respect to those that travel by land. So it is
used here, 'Who are not scandalised at Christ.' In this expression
there is something expressed and something supposed.

1. It supposeth some offer and revelation made to us, that grace is

brought home to us, and salvation offered to us. Jews and professing
Christians are more properly said to be offended in Christ than
heathens who never heard nor sought after him, 1 Cor. 1:23: 'We
preach Christ crucified, to the Jews a stumbling-block, to the Greeks
foolishness.' They stumble who, being invited to come to him, dislike
and are displeased with something in him; or being on their way, are
upon some occasion and temptations laid aside and prejudiced, and
either stumble or fall in the way undertaken by them, or have no
heart to go forward, but either directly retire or faint.

2. It expresseth or implieth such an offence, that either they are kept

off from Christ, or else drawn away from him.

[1.] Some are kept off by their carnal prejudices, or offence they take
at somewhat of Christ, and so continue in their unbelief; thus Christ
is said to be a rock of offence to 'the disobedient,' 1 Peter 2:8, that is,
the impenitent and unbelieving world, who, out of indulgence to
their lusts, slight an offered Saviour.
[2.] Others are drawn from him, as those that had carnal expectation
when they were disappointed: John 6:66, 'From that time many of
his disciples went back, and walked no more with him.' This is the
offence, when we are either discouraged from, or in the ways of
godliness.

I now come to show you:—

Secondly, Upon what occasions were men then offended in Christ.

They were displeased with his person, sufferings, doctrine.

1. His person. They were somewhat alarmed with his miracles, and
the wisdom of his gracious speeches, but how to reconcile this with
the meanness of his person they were at a loss. Sometimes his birth
and breeding were a distaste to them: Mat. 13:55, 56, 'Is not this the
carpenter's son? is not his mother called Mary? and his brethren,
James, Joses, Simon, Judas? And his sisters, are they not all with us?
Whence then hath this man all these things? And they were offended
in him.' So Mark 6:3, 'Is not this the carpenter, brought up in the
same trade with Joseph?' Thus upon the consideration of his mean
and known beginning they forsook him. Sometimes they quarrelled
at his country, not where he was born, but bred. He was born in
Bethlehem, but bred in Nazareth, which was in Galilee, and Galilee,
as they conceived, was looked upon by God as a mean and despicable
place: John 7:52, 'Art thou of Galilee? (speaking to Nicodemus),
search and look, for out of Galilee ariseth no prophet.' This was the
common conceit, for Jonah was of that country. So John 7:41, when
some said, 'This is the Christ,' others said, 'Shall Christ come out of
Galilee?' That country was under a reproach. Nay, a good man was
possessed with this prejudice: John 1:46, 'Can any good thing come
out of Nazareth? And Philip saith, Come and see.' Trial would make
him of another mind. But many good people are led away with
common prejudice, and so overlook things and persons of the
chiefest regard, &c. Sometimes they were offended at the meanness
of his followers: John 7:48, 'Have any of the rulers and pharisees
believed in him? But this people, that knoweth not the law, are
cursed;' that is, the rabble are ready to follow any false teacher, and
such ones follow him.

2. They were offended at his doctrine, the mysteriousness of it, as

when he had spoken of eating his flesh and drinking his blood, they
could not tell what to make of it. If it signified anything, it signified
his death, and that was a point not to be touched upon in the hearing
of them that expected a glorious, pompous Messiah, that should
subjugate other nations to them. Therefore Christ saith, 'Doth this
offend you?' John 6:61. Yea, the offence was so great, that 'many of
his disciples went backward, and walked no more with him,' ver. 66.
Sometimes they were offended at the holiness of it, as when he
pressed the pharisees, who were altogether for external observances,
to look after an inward cleansing: Mat. 15:12, 'Knowest thou not that
the pharisees were offended after they heard this saying?' This was a
great distaste to them to hear that a man is defiled by sin, and not at
all by meats, and that the washing of the heart is the chief thing.

3. The great stumbling-block of all was his sufferings. This offended

good and bad. The good: Mat. 26:31, 'All of you shall be offended
because of me this night. For it is written, I will smite the shepherd,
and the sheep of the flock shall be scattered abroad. And Peter saith,
Though all men shall be offended because of thee, yet will I never be
offended,' ver. 33. The bad: This was the great stumbling-block to the
Jews: 1 Cor. 1:23, 'We preach Christ crucified, unto the Jews a
stumbling-block.' By this they fed their obstinacy and prejudice.
They could not believe that he that was crucified as a malefactor was
the Son of God and the Saviour of the world.

Thirdly, Was it not proper to that age only? I answer, No; we also
may be prejudiced, and guilty of this sin of being offended in Christ.
You will say, What danger is there of that now, since Christ is
publicly owned, and Christianity in fashion, and the world run into
the church?

I shall show you:—

1. That there is danger still.

2. What is likely to offend since Christ's exaltation.

1. There is danger still:—

[1.] Because though the name of Christ be had in honour, yet the
stricter profession and practice of godliness is under reproach, and
the nominal hateth the serious Christian, though both own the same
Bible, believe the same creed, and are baptized with one and the
same baptism into the same profession. Those that are false to their
religion will malign and scorn those that are true to it, and live up to
the power of it. As there is no commerce between the living and the
dead, so no true friendship between the carnal and the heavenly.
Among the outside Christians, it will be matter of reproach to be
serious and diligent; and they that are so, will be accounted more
precise and nice than wise. No wonder if they slight you, who first
slight God, and Christ, and their own salvation.

[2.] It may happen that the stricter sort of Christians are the poorer
sort; and such as carry no great port and appearance in the world;
and so, though they be precious in the eyes of God, yet they may be
despised by men. Strictness of religion is many times looked upon by
some as too mean a thing for persons of their rank and quality; and
so whilst the poor receive the gospel, they, to keep up their greatness,
go the broad way to hell; these are offended in Christ. In Salvian's
time, Quantus in Christiano populo honor Christi est, ubi religio
ignobilem facit; Coguntur esse mali ne viles habeantur,—religion
makes them base, and men are compelled to be evil, that they may
not be scorned and disgraced. Now we should resolve to be more vile
for God, 2 Sam. 6:22.

[3.] Though men be not distasted against Christianity in whole, yet in

part; though they be not offended in Christ altogether, yet they take
offence at some of his ways, wherein his glory and interest is
concerned. In the age that we live in, many of those things that fall
within the conscience and compass of our duty may be under a cloud
and disesteem. Now they that have received light about these things
should not be offended though the generality of the world decry and
oppose them. Christ gets up by degrees; and where the main of
religion is received, yet all the parts and branches of it are not
received, which must be required in their place; and though we are
not always bound to the positive profession of lesser things, yet we
are bound negatively; we must do nothing against the truth, 2 Cor.
13:8. We must not renounce a truth because it is run down by a
vulgar prejudice, but in all meekness of wisdom own the better way.
Such constancy of mind is expected from a good man, who consults
with conscience rather than interest.

[4.] The world may not be able to bear the owning of these truths;
and therefore, those who set them afoot may be disgraced, afflicted,
and reproachfully used; but the knowledge of a hated truth is a
greater argument of God's favour than the prosperity of the world:
Prov. 3:32, 'Envy thou not the oppressor, and choose none of his
ways; for the froward is an abomination unto the Lord, but his secret
is with the righteous.'

[5.] There is no man in the world but, if he run up his refusal of

Christ, or his impenitency and unbelief, to its proper principle, he
will find it to be some offence or dislike, either because of the inward
constitution of his mind, or the external state of religion in the world.
Either he cannot bring his heart to suit with the strictness, purity,
and self-denial of Christ's religion, or Christ's religion to suit with his
heart. As the young man, Mark 10:22, 'He was sad at that saying, and
went away grieved, for he had great possessions.' Or else, if both suit,
the world liketh not the match; so that it cometh to this point, that he
must be an enemy to God or the world: James 4:4, 'Ye adulterers and
adulteresses, know ye not that the friendship of the world is enmity
with God! Whosoever, therefore, will be a friend of the world, is the
enemy of God.'
2. What is likely to offend, since Christ's exaltation of his person in
heaven, and his religion in the world?

[1.] The many calamities which attend the profession of it John, who
was his forerunner, was now in prison when Christ spake these
words; and Christ foretelleth grievous troubles and afflictions: Mat.
24:10, 'And then many shall be offended.' And he foretelleth us that
we may not be offended: John 16:1, 'These things have I spoken unto
you, that ye should not be offended;' that is, scandalised by the
hazards which attend Christ's service, or take occasion to alienate
themselves from him. Yet all will not do: Mat. 13:21, 'When
persecution ariseth for the word, by and by he is offended.' A man is
offended when he findeth that which he did not look for. Many
promise themselves case and peace in Christianity; and when it
falleth out otherwise, they dislike what they formerly seemed to
prize.

[2.] They may take offence at Christ's doctrine, at the purity, the self-
denial, the simplicity, the mysteriousness of it.

(1.) The purity of it. To holy men this is an argument of love: Ps.
119:140, 'Thy word is very pure, therefore thy servant loveth it.' But
to the carnal of dislike and offence: John 3:20, 'Every one that doeth
evil hateth the light; neither cometh he to the light, lest his deeds
should be reproved.' They have somewhat to conceal, some-what
which they are loth to part with. And so, lest they should be found
faulty, and engaged to reform themselves, they cannot endure the
light of the gospel, and are offended at Christ's strict doctrine, as sore
eyes are at the brightness of the sun. This light is not only shining,
but scorching.

(2.) The mortification and self-denial of it. Mortification respects our

lusts, and self-denial our interest. Our worldly interests are the baits
of our carnal desires or lusts. Now, to crucify the flesh or deny the
world are both distasteful to flesh and blood; and, therefore, they are
apt to say, 'This is an hard saying;' and 'What strange doctrine is
this?' 1 Peter 4:4, 'They think it strange that you run not with them to
the same excess of riot.' It is matter of great admiration that others
should abandon their course of life. The sweetness of Christ's service
is wholly hidden from them; therefore they hate that religion which
they do profess, and all that are serious in it. They think strange God
should plant desires in them which he would not have to be satisfied.
But they do not distinguish between what nature craveth and
corruption lusteth after. That the inordinancy is from themselves,
and therefore have a secret dislike of Christ in their souls, because
they would do what they list, not what they ought. They would not be
fettered by any of his laws, or look upon that fruit as forbidden which
corrupt nature hath a longing unto, as if all necessary restraint were
a kind of prison to them.

(3.) The simplicity and plainness of the gospel, void of human

wisdom and excellency of words. It is a plain thing teaching the way
how sinners may return to God and blessedness. This doctrine is clad
in the simple attire of a vulgar style; and this was the offence of the
Gentiles, who would be gratified with eloquence and profound
knowledge: 1 Cor. 1:22, 'The Jews require a sign, and the Greeks seek
after wisdom;' that is, the Jews, who were trained up in
extraordinary dispensations, they would have miracles and prodigies
from heaven. The Gentiles look for profound philosophy in the
gospel, and scorn it because they find it not there. Their offence was
because they found not matter of dispute, but practice; for they were
altogether bred up in the uncertain debates of their philosophers.
But little did these mind that there was a sublimity of wisdom in this
plain doctrine (1 Cor. 2:6, 'We speak wisdom among them that are
perfect, yet not the wisdom of this world,' &c.), as discovering the
true way of easing the conscience, and the nature of true happiness,
which were the two things about which the wisest and profoundest of
them spent all their thoughts and speculations. Nor did they mind
this: that laws would lose their authority, if not delivered in a plain
style; nor would our duty so clearly be stated by 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 a 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 Nicodemus, John 3:9, 'How
can these things be?' Till they see a reason for everything they will
not own it. Indeed, we must see a reason why we believe everything,
and that is, divine revelation contained in the word of God; but we
cannot always see a reason of everything 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, a
wholesome 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 ourselves; and divine faith is a
receiving such things as God hath revealed, because he hath revealed
them. Then our first inquiry is, Whether these things be so or so? not
how they can be so? Therefore we begin at the wrong end if we
inquire 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 inquire. If anything 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, or how a God
can become man. It 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 itself, you do not believe Christ, but your own reason; and
instead of being thankful for the revelation, you quarrel with his
truth, because it is somewhat above your capacity. You should
captivate your understandings to the obedience of Christ, 2 Cor. 10:5.

I now come to show 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 persuaded 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 and
impenitent in their sins.

[2.] The offence with discouragement: when men are staggered in

their hope and obedience. Troubles are distasteful to the flesh, which
seeketh its own case. Some are discouraged in a greater, some in a
lesser degree: Heb. 12:3, 'Lest ye 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 Jesus 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
choked 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 John the 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 apostle speaks of, that they are 'saved as by fire,' 1
Cor. 3:15. Some doctrine or practice, wherein they allow themselves,
may prove false and unchristian; yet the man may be mercifully dealt
with by Christ, and freed from having his portion with unbelievers;
yet it goeth hard with him, as one involved in a common fire hardly
escapeth out of it; their salvation is more difficult. In short, every one
is more happy, as he is less apt to be offended in Christ; but they are
most unhappy that are most offended in him.

I now come to show you—

Fifthly, How it is true that those that escape this sin are in the ready
way to salvation.

To this I answer—

1. The negative includeth the positive, and must be thus explained:

He that is not offended, but evangelised, hath the power and virtue of
the gospel stamped upon his heart: 'Blessed is he.' Among them that
are offended, some forsake and fall off from Christ, others never
come at him. But these believe so as to be changed and converted.
Nothing hindereth them when Christ hath gained their liking and
esteem; for this esteem that we speak of now is not a simple
speculative approbation (for that may be, and no change follow:
Rom. 2:18, 'Thou approvest the things that are excellent'), but a
practical comparative approbation: all things considered, Christ is
best for their turns. Always a change followeth this esteem; Phil. 3:8,
'I count all things but loss for the excellency of the knowledge of
Christ Jesus my Lord.' And till we have this esteem, there is some
secret offence that we take at Christ, either at his person, doctrine,
precepts, or the bad entertainment they have in the world; and for
the contrariety of our affections, Christ and we do not close with full
complacency and delight.
2. This esteem produceth a uniform obedience; for they that thus
esteem Christ will study to please him. Delight in our master
breedeth delight in our work: Col. 1:10, 'That ye might walk worthy of
the Lord unto all pleasing, being fruitful in every good work, and
increasing in the knowledge of God;' and 1 Thes. 2:12, 'That ye would
walk worthy of God, who hath called you unto his kingdom and
glory.' The only way to know whether we be more or less offended in
Christ, is to compare our conversation and practice with his precepts.
His benefits commend themselves to our affections, his precepts to
our consciences; the one sweeten the other. We have such a good
master, we can never do enough for him. If we like Christ, nothing
will be grievous that he giveth us in charge: 1 John 5:3, 'His
commandments are not grievous.'

3. When we are not offended in Christ we are the better fortified

against temptations to apostasy. They are of three sorts—errors,
scandals, persecutions.

[1.] Errors. Many are drawn away with vain pretences, 'But we have
an unction from the holy one, and know all things,' 1 John 2:20. But
they are an offence, not only of seduction, but contristation: Rom.
16:17, 'Mark them which cause errors and offences contrary to the
doctrine which ye have learned, and avoid them.' These are wens of
Christ's mystical body, not parts. Errors in the church breed atheism
in the world. Many question the ways of God, and give over all
religion; because there are so many differences and sects, therefore
they think nothing certain. Certainly God saw this discipline to be
fittest for his people; he hath told us there must be errors; he would
not have us to take up religion upon trust, without the pains of study
and prayer. Lazy men would fain give laws to heaven, and teach God
how to govern the affairs of the world; they would have all things
clear and plain, that there should be no doubt about it. But the Lord,
in his wise providence, seeth it fit to permit these things, 'That they
which are approved may be made manifest.' To excuse the trouble of
a search, study, and prayer, men would have all things agreed, else
they take offence at religion, and that is one means to draw them off,
even after profession. The canonists say, Non fuisset discretus
Dominus Deus, nisi unum constituerit universalem judicem. This
was their blasphemy, that God was not discreet and wise, unless he
had appointed one universal and infallible interpreter. This is men's
natural thoughts; the Jews say that Christ was not the true Messiah.
Why? Because if he had been, he would not have come in such a way
as to leave any of his countrymen in doubt, but would so plainly have
discovered himself that all might know him. So many think religion
is but a fancy, and so fall off to atheism and scepticism at last, and
irresolution in religion, because there are so many sects and
divisions, and all upholding it with plausible pretences. And to
excuse laziness or prejudice, men pretend want of certainty; but
God's word is plain to all that will do his will, John 7:17.

[2.] The scandalous and evil practices of professors. These do not

only infect but offend many, and cause them to stumble at religion,
or fall into a dislike of the way of salvation. Scandal is far more
dangerous than persecution. In persecution, though many be
discouraged, yet others are gained to a liking of religion. There are
many that have been gained by the patience, courage, and constancy
of the martyrs, but never any were gained by the scandalous falls of
professors. Persecutions do only work upon our heart, which may be
allayed by proposal of the crown of life; but by scandalous actions,
how many settle into a resolved hardness of heart! In crosses and
persecutions many men may have a secret liking of the truth, and a
purpose to own it in better times; but by this kind of scandal, men
grow into an open and professed dislike thereof. In persecutions
there is not a dislike of religion itself, but of the hard terms upon
which it must be received; but by scandals men dislike religion itself,
and nourish a base and vile opinion thereof in their hearts, and so
they grow loose and fall off. And this mischief doth not only prevail
with the lighter sort of Christians, but many times those which have
had some taste, it makes them fly off exceedingly: Mat. 18:7, 'There
will be offences, but woe unto them by whom they come.' Christ hath
told us all will not walk up to the religion they own; but a man that is
not offended in Christ will not be offended at the disorders of those
that profess his way: 1 John 2:10, 'He that loveth his brother abideth
in the light, and there is no occasion of stumbling in him.' All things
that offend will not be taken away till the reapers come: Mat. 13:41,
'The Son of man shall send forth his angels, and they shall gather out
of his kingdom all things that offend, and them which do iniquity.' In
the meantime he that loveth Christ, and loveth his brother, dareth
not reason from some to all, from persons to the religion; for religion
is not to be judged by the persons that profess it, but the persons by
the religion. These things must ever be distinguished: the rule and
the practice, the form and the power. The form, manner, or model of
truth may be complete, though the virtue of this religion doth not
prevail over all those that come under the profession of it. It 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 judge of all the rest by a few,
and those the worser part. This is, as if a man should judge 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
Judas? or the good angels by the bad? or Abraham's family by
Ishmael? If some make shipwreck 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 rabbis did not own Christ. 'Have any
of the pharisees or rulers believed in him?' that is, persons of
eminence and place. Celsus, the heathen, maketh the objection,
Should a few mariners (meaning fishermen) 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. 8:37. 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 show you:—

1. Who are in danger of it.

2. The heinousness of it.

3. What we should do to avoid it.

1. Who are in danger of it? I answer—

[1.] All such as are hardened 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 hardened 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
yoking; 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 show you the heinousness of it.

[1.] It is unreasonable. Whatsoever hindereth any man from coming

to Christ or embracing the gospel, it 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 everything that may draw our desire or delight
towards him; yet by men's blindness and ignorance it is very
frequent: Luke 19:42, 'They do not know the things which belong to
their peace in this their day.'
[2.] It 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 ourselves to ourselves from hearkening 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 just
shall walk therein, but the transgressors shall fall in them.' They will
count every molehill a mountain, and be offended at everything
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 Jews which believed not,
moved with envy, took unto them certain lewd 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.] It 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 ourselves:
Mat. 21:44, 'Whosoever shall fall on this stone shall be broken; but
on whomsoever it shall fall, it will grind him to powder.'

3. What shall we do to avoid it?

[1.] Get a clear understanding, or a zeal according to knowledge:

Rom. 10:2, and John 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
enlightened, and learned men will not see the things before their
eyes; they were hardened 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 John 7:24, 'Judge not according to
appearance, but judge righteous judgment.' We judge according to
appearance, but judge 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, Mat. 19:2;
and succession, John 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 unbiased mind.

[3.] Labour to get a mortified heart. They are most apt to be

scandalised that have a carnal bias upon their hearts, a contrariety of
affections to the gospel, Luke 16:14; John 5:44; 12:42, 43; who are
leavened with covetousness, jealousy of reputation, fear of disgrace,
and the like.

[4.] Get a fervent love: Ps. 119:165, 'Great peace have they which love
thy law, and nothing shall offend them.' It is want of a true and
hearty love that maketh us so easy and apt to take offence.

A second use that we make of it is this,—Be sure to take heed of

prejudices against practical godliness.

1. Some take prejudice against the necessity of regeneration. But

surely there is a necessity of fitting us anew to the use and end for
which we were made. For the use see Eph. 2:10, and for the end John
3. from the 3d to the 5th verse.

2. Another prejudice is the difficulty of a godly life: Mat. 19:25, 'With

men it is impossible, but with God all things are possible.' Use will
make it easy; at first it is most hard and tedious.
3. Another prejudice is the persecutions which attend it. God will
have his servants and graces tried. They that go to sea must look for
wind and waves, but in the haven we shall have rest. In heaven we
shall enjoy full and eternal rest

WISDOM IS JUSTIFIED OF HER

CHILDREN
For John came neither eating nor drinking, and they say, He
hath a devil. The Son of man came eating and drinking, and they
say, Behold a man gluttonous, a friend of publicans and sinners.
But wisdom is justified of her children.—MAT. 11:18, 19.

IN this context Christ had likened the people of the generation in

which he lived to boys playing in the streets, and personating (as
children are given to imitate what they have seen in elder persons)
sometimes festivities, acting the part of a musician, but their fellows
danced not; sometimes funerals, acting the part of the mourning
women who were to weep for the dead, cry, Ah, my brother! but they
upbraided their fellows, that they would do nothing as they should,
neither follow them in their mirth nor sadness. So the people of that
generation, whatsoever messages God sent unto them, they accepted
them not and obeyed them not. Some great exceptions they had still
to the messengers employed. One kind of exception they have to
John, and the quite contrary to Jesus; and so they are not pleased,
neither full nor fasting, as we say. Their censure of John was that he
was an hypochondriac, or a frantic fellow; the devil was in him that
he was so austere. But Christ, that was gentle and affable, they
censure him as a loose person, or favourer of such. 'For John came
neither eating and drinking, and they say, He hath a devil. The Son of
man came eating and drinking, and they say, A man gluttonous, and
a friend of publicans and sinners. But wisdom is justified of her
children.'
In the words three things are observable:—

1. The different form and course of life wherein John and Christ
appeared.

2. Their censures both of John and Jesus.

3. The receiving of the gospel by the unprejudiced.

1. The different course of life wherein John and Christ appeared.

'John came neither eating nor drinking;' that is, lived in a strict
austere course of life, not after the ordinary diet of men; for we read
he had his raiment of camels' hair, and a leathern girdle about his
loins, and his meat was locusts and wild honey. But the Son of man
came eating and drinking; that is, using the ordinary diet of men,
and eating promiscuously with all company, in a more free use of the
creatures, taking the fare as he found it, and conversing with all sorts
of men in a familiar course of life; sometimes with publicans, as
Zaccheus; sometimes with pharisees, as Simon, Luke 7. He observed
no such abstinency, but ate meats indifferently. Sometimes he had
nothing but barley-bread and water; sometimes he was at feasts, and
using wine, and conversed with men indifferently.

2. Their censures both of John and Jesus. John 'hath a devil;' that is,
he is a person possessed, out of his wits: for the Jews ascribed all
distempers to the devil. And of Christ their censure was that he was
'a glutton, and a friend of publicans and sinners.'

3. The receiving of the gospel by the unprejudiced, 'but wisdom is

justified of her children.' This last clause needeth opening, that we
may know what is wisdom, who are her children, and how they
justify it.

[1.] By wisdom is meant the doctrine of the gospel, called elsewhere,

'The counsel of God,' as appeareth by the parallel place, Luke 7:29,
30, 'And all the people that heard him, and the publicans, justified
God, being baptized with the baptism of John. But the pharisees and
lawyers rejected the counsel of God against themselves.' The gospel
is called wisdom, because it is the result of God's eternal wisdom.
The doctrine of Christ crucified is called, 'the wisdom of God,' 1 Cor.
1:24; and again, 1 Cor. 2:7, 'the wisdom of God in a mystery.'

[2.] The children of wisdom are the professors of it. It is an

Hebraism; as 'children of wrath,' 'children of light,' 'children of this
world,' &c.—the professors and followers of the gospel. Wisdom hath
her children: all are not alike indisposed; some are begotten to God
by the doctrine of grace.

[3.] Justified. As this is opposed to crimination; so to justify is the

work of an advocate. As it is opposed to condemnation, so it is the
work of a judge. Wisdom's children will bear witness to their faith, or
the doctrine of God, by their profession and godly life and ready
obedience, and exalt it as much as others decry it, and every way
manifest that they hold it for good and right.

Many points might be observed hence, as—

1. That God sendeth forth his servants with divers dispositions; some
more austere in life, others more social in their carriage; some sad
and mournful, others cheerful and pleasant; some more thundering
in doctrine, others more gently inducing people to repentance. Since
God maketh use of variety of gifts and tempers, let us observe this
wisdom, not bring all to the law of some admired instance and
example. As there is a difference of stomachs, some for meats baked
or roasted, others for boiled, so God fits his servants severally to do
good, as the persons they are to treat with need.

2. That men are qualified according to the dispensation wherein God

useth them. John, as a preacher of repentance, was austere; Christ,
as a giver of pardon, mild and affable. John was to come in the spirit
and power of Elias, and therefore to imitate him in his course of life.
He was sent forth to raise and awaken a sleepy world besotted in
security. But Christ, who was to come with the glad tidings of
salvation, and to call sinners to grace and pardon, chose to appear in
a meek, sweet, and social way of converse, that his benignity in
drawing the most grievous sinners to himself might thereby be
manifested.

3. That men are apt to complain, quarrel, and except against what is
done by God, and whatsoever methods are used to reduce them to a
sense of their duty. Both John and Jesus were sent by God, but men
have ever somewhat to say: John is too rough and austere, and Christ
too sociable and familiar with sinners. They dislike the severity of the
one, and the free converse of the other. So in other cases, old men,
they say, dote, young men are too rash; some they find fault with
because they are so facile and easy; with others, because they are
obscure and deep. People are always unsatisfied.

4. That neither the severity of the law, nor the glad tidings of
salvation, will of themselves work upon men, unless God set in by his
Spirit: for both the dispensation of John and Jesus was without its
effect.

5. Though some obstinately refuse the gospel, yet others accept of it,
and live accordingly. Wisdom hath her children, who justify and
defend her ways as much as others impugn and oppose them, Acts
17:34. God seldom lighteth a candle but he hath some lost groat to
seek.

All these points might be profitably insisted on, but I shall make use
of this text to give you this observation:—

That Jesus Christ, when he came to set up the gospel, did not tie
himself to a wilderness-life of austerity in total abstinence from
common meat and wine, as John the Baptist did, and as they thought
that he that professed extraordinary sanctity should have done.

In the prosecution of this point I shall use this method:—

1. I shall show you that the censures of the two things disliked in
Christ were not just.

2. Give you the reasons why he lived and chose this form and sort of
life.

3. The profitable observations that we may build thereon.

1. That the censures of the two things disliked in Christ were not just.
The two things disliked in Christ were:—

[1.] His diet.

[2.] His company.

[1.] His diet. He 'came eating and drinking:' he did eat and drink as
other men, but with great piety, and with great temperance and
sobriety. His piety was remarkable: John 6:11, 'And Jesus took the
loaves; and when he had given thanks, he distributed them among
the disciples;' and ver. 23, 'Nigh unto the place where they had eaten
bread, after the Lord gave thanks.' All our refreshments should be
sanctified; they are great mercies, though ordinary. They come down
from heaven, and direct us to seek the blessing thence, from whence
we have the comforts themselves. Though we have but slender
provisions, we should be thankful; Christ gave thanks for five barley-
loaves and two fishes. Mark, here he doth not mention the miracle,
but the thanksgiving. Christ had expressed himself in such a way as
made deep impression on the standers-by, and would fully convince
us that the blessing of all enjoyments is in God's hand.

His temperance and sobriety is observable; five barley-loaves and

two fishes were carried about, as the standing provision for himself
and family, Luke 9:13. Christ's provision is such as may teach
sobriety and contentment with a mean condition unto all. At another
time he beggeth a draught of water to quench his thirst, John 4:7.
And therefore the exceptions against his diet were not just.
[2.] Against his company. They accused him of eating with publicans
and sinners in the text. So Luke 15:2, 'This man receiveth sinners,
and eateth with them;' because He went to them as a physician to
heal their souls, Luke 5:30. He conversed with the meanest, and
refused not familiarity with the poorest and worst, as was needful for
their cure. The pharisees thought it to be against all decorum that he
would speak and converse with all sorts of people, publicans and
harlots not excepted; but Christ coming to save all sorts of people, it
was necessary that he should converse with all sorts of people.

2. The reasons why he lived and chose this sort of life.

[1.] Because he would not place religion in outward austerities and

observances. Men superstitiously appoint to themselves unnecessary
tasks, and forbid themselves many lawful things, and this they call by
the name of holiness. When Satan, who is usually a libertine,
pretendeth to be a saint, he will be stricter than Christ himself; as the
pharisees were in the choice of their company and outward
observances. Christ foresaw this spirit would be working in the
world: 'Touch not, taste not, handle not, after the commandments
and doctrines of men,' Col. 2:21, 22. That men were apt to place
religion in a simple abstinence from the common comforts of life,
under a pretence of more than ordinary mortification: neither eat,
nor taste, nor touch. Over-doing in externals is usually an undoing in
religion: the quaker's spirit and the monkish spirit is an apocryphal
and bastard sort of holiness, a spirit that suiteth not with the temper
of the gospel and the example of Christ.

[2.] Christ would live a strict, but sociable and charitable life, and did
not observe the laws of proud pharisaical separation, but spent his
time in doing good, and healing all manner of bodily diseases, and
instructing the souls of men upon all occasions. There is a
disposition in men, by a foolish singularity, to stand aloof from
others. The prophet toucheth it, Isa. 65:5, 'They said, stand by
thyself, come not near me, for I am holier than thou.' Some then,
though impure and profane, would seem holier than others, and
counted all unclean and polluted beside themselves. This spirit
rested in the pharisees in Christ's time: Luke 5:30, 'The scribes and
pharisees murmured against his disciples, saying, Why do you eat
and drink with publicans and sinners?' So Luke 7:39, 'If this man had
been a prophet, he would have known who and what manner of
woman this is that toucheth him, for she is a sinner.' And afterwards
the whole people of the Jews were possessed with this spirit, and
would not endure that any should converse with the Gentiles, as
fearing to be defiled by them. Now Jesus Christ would not
countenance this inclosing spirit; coming to do good to all, he would
converse with all.

3. Jesus Christ coming into the world, as to redeem us to God, so to

set us an example, would take up that course of life which was most
imitable by all sorts of persons, and calculated, as for the honour of
God, so for the benefit of human society. He intended his religion not
only for recluses and votaries, but for men of all conditions,
professions, and employments, and therefore would not fright us
from religion by affected austerities, but invite us to it by a sanctified
converse with all kind of companies; and no man now can excuse
himself, saying that he cannot imitate the form of Christ's living,
since it is competent to all kind of persons, even those who are not
shut up, but whose callings engage them to be abroad in the world;
for it is religion that puts us upon the discharge of all duties to God
and man. The sum of it is comprised in the love of God above all, and
our neighbour as ourselves. We love all, even enemies, with that
common love which is due to humanity, and all that fear God with a
special love. Now this may be exercised in the shop better than in the
cloister and solitudes, and wherever we go we may go about doing
good; and this may be done by all sorts of persons, princes and
peasants, noblemen or tradesmen, as well as ministers and people of
a more retired life.

[4.] Coming into the world, to set up the kingdom of God, it was fit
his form of life should suit with the nature of that kingdom. John
Baptist telleth them, 'The kingdom of God is at hand;' and Christ
himself, that the kingdom of God was come, and was among them.
Now what is the nature of this kingdom of God? The apostle telleth
you that 'The kingdom of God standeth not in meat and drink, but in
righteousness, and peace, and joy in the Holy Ghost,' Rom. 14:17.
There are two expositions of that place, and both equally probable;
the one more general, the other more limited and restrained to the
context: more general, that righteousness is taken for all new
obedience, and peace for peace of conscience, resulting from the
rectitude of our actions; and joy in the Holy Ghost, for that
supernatural comfort which the Holy Ghost puts into our hearts, by
reflecting upon our privileges in Christ, and the hopes of the world to
come. Now Christianity consists not in eating, or not eating such or
such meats, or such kind of observances, but in solid godliness, or in
the practice of Christian graces and virtues. The more limited sense
is, that by righteousness is meant just dealings; by peace, a
peaceable, harmless, inoffensive sort of living; by joy in the Holy
Ghost, a delight to do good to one another; to advance and build up
one another in godliness, not dividing, hating, excommunicating,
censuring one another for lesser things and mere rituals, but
pleasing our neighbour to edification: Rom. 15:2, and 1 Cor. 10:31–
33, 'Whether ye eat or drink, or whatsoever ye do, do all to the glory
of God: give no offence, neither to Jews nor Gentiles, nor to the
church of God; even as I please all men in all things, not seeking my
own profit, but the profit of many, that they may be saved.' This
meek, holy, charitable converse to the glory of God, without offence
and scandal, is that which promoteth God's kingdom; and this would
Christ teach us in his own form and course of life, conversing in a
sanctified manner with all sorts of persons to their profit and benefit.

[5.] Because Christ would not gratify human wisdom: as he would

not gratify sense by choosing a pompous life, so he would not gratify
human wisdom by choosing an austere life. There are two sorts of
men in the world who are not of God—the men of the world and the
saints of this world. The men of the world are brutish sensualists,
who are all for pomp and glory. Christ would not gratify these, but
came meek and poor, to teach us humility, self-denial, and
contentation: Mat. 11:29, 'Learn of me, for I am meek and lowly in
heart.' He did not bustle in the world for respect and honour; his
complaints of his enemies, and his answers to them, were full of
meekness, and stood not to abase himself for the Father's glory and
men's good: so he did not gratify the men of the world. The saints of
this world are such as are strict in outward observances, in eating or
not eating, in marrying or not marrying, in forbearing such company,
in such a number and tale of devotions, in abstaining from such
lawful things; these things the apostle saith 'have a show of wisdom,'
Col. 2:23. The world is mightily taken with bodily exercise and
outward strictness. As the men of the world love to pamper the body,
so the saints of this world needlessly afflict and dishonour the body;
this hath a show, and nothing but a show: but Christ would not
gratify these neither. He used a free, but a holy life, and so was
censured and traduced as a wine-bibber and a glutton, to teach his
followers to be contented to be 'judged according to men in the flesh,
and live to God in the spirit,' 1 Peter 4:6. He came to preach, and to
give inward regeneration and renovation. To show the proper way of
mortification, which is not by a severity of life, but by deadening the
mind to the esteem of the world. That kind of life which consists in
outward rigours hath some honour and reputation in the world, and
maketh a fair show in the flesh; but he would teach us the life which
consists in faith, holiness, sobriety, humility of mind, charity,
obedience to God, joy in the spirit, and comfort of the promises,
which the world liketh not so well. Outward and rigorous
observances are more plausible, but the power of godliness, and a
true sense of the world to come, the world hateth.

[6.] To show us the true nature of mortification, which consists not

in a bare abstinence and shameful retreat from temptations, but in a
spirit fortified against them; not in a monkish discontent with the
world, but a holy contempt of it when we most freely use it; and in
bridling and governing the appetite and desire, rather than in
scrupulous refraining from the object itself; in a using of the world,
but not abusing of it, 1 Cor. 7:31; not so much scrupling the comforts
of the present life, as a valuing and esteeming the comforts of a
better life; prizing more the Christian vow than any by-laws of our
own. The apostle telleth us, 1 Tim. 4:8, that 'bodily exercise profiteth
little, but godliness is profitable to all things.' Abstinence from daily
meats, wines, marriage, is an act of self-denial, but a very small one;
for all the good it doth is to tame the members of the body, and its
external motions and actions, without sanctifying the heart and
inward part, as a lively faith, fear, and love of God doth. The profit of
bodily exercise is little in comparison of inward piety, which is
necessary to a comfortable life here, and a blessed hereafter.

Thirdly, The observations which we may build thereon.

1. We may observe the humanity, goodness, and kindness of that

religion which we profess, both with respect to ourselves and others.

[1.] Ourselves. Man consists of a body and a soul, and hath respects
for either, else he were unnatural. The body, indeed, we are apt to
overprize, and therefore we need not a spur but a bridle for our
affections to the bodily life; and therefore religion, in the precepts of
it, interposeth by way of restraint rather than exhortation: Titus 2:12,
'That we should live soberly,' &c.; and Rom. 13:14, 'Make no
provision for the flesh, to fulfil the lusts thereof.' do not cherish
carnal desires. The apostle telleth you, 'No man ever yet hated his
own flesh, but nourisheth and cherisheth it,' Eph. 5:29. Our usual
fault is an excessive pampering of the flesh. Some have hated their
own souls, at least, by consequence and interpretation; therefore we
dare not let loose the reins, and give either encouragement or
allowance to men to indulge their carnal desires; yet, to avoid
prejudice, we must grant what may be granted, for men are apt to
think that religion is a sour thing, and abridges them of all the
comforts of their lives. No; besides the rich comforts it provideth for
the soul, it alloweth and forbiddeth not so much sensitive pleasure as
tendeth to the holiness of the soul, and furthereth us in God's service.
It rebuketh and forbiddeth nothing but what really may be a snare to
us; it considereth all things, meats, drinks, marriage, wealth,
honours, and dignities of the present world, as they have respect to
God and a better world, and as they help and hinder us in the
pleasing God and seeking immortality.

[2.] With respect to others. The spirit of our religion may be known
by the example of our dearest Lord. It is not a proud, disdainful
spirit, that refuseth the company of the meanest and worst, so we
may do them good. He came to save sinners, and conversed with
sinners. He came to redress the miseries of mankind, and went up
and down doing good; though his familiarities were with the most
godly, yet he disdained not the company of others. And surely his
religion, where it prevaileth in the hearts of any, it causes them not
only to deal justly with all, but to love all, all mankind, with a love of
benevolence; it maketh us to long for the good of their souls, and
desirous also to do good to the bodies of those that are in need. It is
said, indeed, Prov. 29:27, 'An unjust man is an, abomination to the
just; and he that is upright in the way is an abomination to the
wicked.' But we must distinguish of the hatred of abomination, and
the hatred of enmity. We hate our sinful neighbour, as we must
ourselves much more, in opposition, to the love of complacency, but
not in opposition to the love of benevolence; so we must neither hate
ourselves, nor our neighbour, no, nor our enemy. The business of
your lives must be, to do good to all, especially to the household of
faith. God's natural image is on all men, his spiritual image on his
saints; and we must love God in all his creatures, especially in his
children. This is true religion, consecrated by our Lord's example,

2. We may observe, that an external holiness, which consisteth in an

outside strictness, without that faith, love, charity, hope, usefulness,
and activity which is the very soul and life of Christianity, usually
puffeth up men with a vain conceit of their own righteousness, and a
censuring and a despising of others. This text showeth us both the
spirit of pharisaism and the spirit of Christianity. The pharisees, who
abounded in outward observances, censured Christ for his free
converses, and disdained those sinners whom he invited to a better
life, Luke 18:9–12; and they were ignorant of true wisdom, which is
justified, embraced, and received by all her children. Learn, then,
that an unruly, fierce, censorious spirit, which is only borne up by
external advantages, is not the right spirit of the gospel. True religion
maketh men humble and low in their own eyes, acquainteth them
with their desert, sin, and misery, and maketh them pitiful and
compassionate to others, and more ready to help them than to
censure them, and to use all ways and means to do them good.

3. The main observation is this,—That a free life, guided by a holy

wisdom, is the most sanctified life, and bringeth most honour to God,
and is most useful to others.

Here I shall show you;—

1. Wherein lieth this free life, guided by holy wisdom.

2. How it is the most sanctified life.

1. Wherein lieth this free life, guided by holy wisdom. It is said of

Enoch, Gen. 5:22, That he walked with God, and begat sons and
daughters;' that is, dedicated himself to God's service, and lived in
most strict holiness. And there you see the use of a conjugal life in its
purity may stand with the strictest rules of holiness. So for worldly
affairs, when the course of our calling engageth us in them, it is not
using of the world, but over-using is the fault, 1 Cor. 7:31. So for the
comforts of this life: Ps. 62:10, 'If riches increase, set not your heart
upon them.' The business is not to withdraw them away, but to
withdraw the affection. So for the lawful delights, there are two
extremes,—clogging and retrenching our liberty with outward
burdensome observances, or abusing our liberty to wantonness: Gal.
5:13, 'Ye are called to liberty, only use not your liberty as an occasion
to the flesh,' Corrupt nature venteth itself both ways; either by
superstitious rigours, or by breaking all bonds, and enlarging itself
according to the licentiousness of the flesh. Meat, drink, apparel, are
in their own nature indifferent; neither must superstition work upon
them, nor profaneness; and in the mean between both lieth
godliness.
2. How it is the most sanctified life.

[1.] Partly because it suiteth with the example of Christ. He came, as

to expiate our offences, so to give us an example: 1 Peter 2:21,
'Leaving us an example, that we should follow his steps;' and 1 John
2:6, 'Walk as he walked.' It is high presumption to aim at an
imitation of Christ in those acts of his which he did for satisfying the
Father's justice or proving his deity; yea, it is impossible to imitate
him in those. Yet in actions moral we are bound to imitate him, and
in actions indifferent, not to suffer our liberty to be straitened, but to
govern circumstances according to that holy wisdom. Christ retired
not from the society of men, but used the greatest freedom in a holy
way.

[2.] Because there is more true grace in being dead to the temptation,
than to retreat from the temptation. A Christian is not to go out of
the world, neither by a voluntary death, John 17:15, nor by an
unnecessary sequestration of ourselves from business and the affairs
which God calleth us to, 1 Cor. 7:20, 'Let every man abide in the same
calling wherein he was called;' but to be crucified to the world, Gal.
6:14,—that is, grace to withdraw our hearts from the world, while we
converse in it and with it. Many real Christians, when they hear us
press mortification and deadness to the world, think they must leave
their callings, or abate of their necessary activity in their callings.
Alas! in the shop, a man may keep himself unspotted from the world,
as well as in the closet; in a court, as well as in a cell. We read of
saints in Nero's household, Phil. 4:22. He was a great persecutor, yet
some saints could live there, within his gates: there were some
professors of the gospel. So Rev. 2:13, 'I know thy works, and where
thou dwellest, even where Satan's seat is: and thou holdest fast my
name, and hast not denied my faith, even in those days wherein
Antipas was my faithful martyr, who was slain among you, where
Satan dwelleth.' In the sorest and thickest of temptations a Christian
may maintain his integrity. In short, our way to heaven lieth through
the world; and though, if I be left to my choice, I should choose that
course of life in which there are least temptations, yet when God, by
the posture of our temporal interest, or the course of our education,
or the nature of my employment and usefulness, hath determined me
to a life more incident to a throng of temptations, I may the better
venture upon them, and must not leave my service for supposed
snares. Affectation of privacy may be a slothful retreat from public
business, and it is more glorious to beat an enemy than to fly from
him; and grace is seen in overcoming rather than in shunning
difficulties.

Well, then, learn from the whole, that true mortification consists in a
change of the frame of heart; in a resolution against the baits of
sense, rather than removing our presence from them; in being not of
the world, though we are in the world; not in casting away our
enjoyments, but in an equal mind in all conditions, James 1:9, 10:
that to be poor in abundance, humble in high places, temperate and
godly in the freest course of life, is to imitate the life of Christ: that
then we are properly mortified, when our esteem, value, and
affection is mortified: that grace showeth itself more in choice than
in necessity; in an abstinence from the delights of the flesh when we
have them, rather than when we want them: that we may follow our
business and yet be godly: that the overcharging of the heart is the
great evil that we should beware of: that we may use company, but
not to partake of their sins; yea, to make them better, and to purify
them by our example.

I now proceed to the last clause: But wisdom is justified of her

children.

We have observed:—

1. The different form and course of life wherein John and Jesus
appeared.

2. Their censures of both.

3. The receiving of the gospel by the unprejudiced.

In this last observe:—

[1.] The exceptive particle, but. Though undeserved censures are cast
upon the ways of God, yet at length there is a wisdom found in them.
Ignorant men mistake them, carnal men slight them, the profane
snuff at them, few or none entertain them with that respect they
ought to do, yet this wisdom will not want advocates.

[2.] The thing spoken of, wisdom. By wisdom is meant the doctrine
of the gospel, called elsewhere the counsel of God, as appeareth by
the parallel place, Luke 7:29, 30, 'And all the people that heard him
justified God, being baptized with the baptism of John. But the
pharisees and lawyers rejected the counsel of God against
themselves.' The gospel method of salvation is there called the
counsel of God, because it is the counsel he giveth men for their
good; as here wisdom, because it is the result of God's eternal
wisdom and decrees. And elsewhere the doctrine of Christ crucified
is called 'the wisdom of God;' and again, 1 Cor. 2:7, 'the wisdom of
God in a mystery.'

[3.] What is said of it, or how it is used; it is justified. Justification is

a relative word: as it is opposed to crimination, so to justify is the
work of an advocate; as to condemnation, so it is the work of a judge.
The children of wisdom discharge both parts, chiefly the first; they
bear witness to their faith, or the doctrine of God concerning
salvation by Christ, by their profession and godly life and ready
obedience, and exalt it so much as others decry it, and every way
manifest they hold it for good and right; only, this pleading is real,
not by word but deed: Sapientia nan quærit vocis, testimonium sed
operum, saith Hierom. Divine wisdom is justified more by works
than by a verbal plea. Wisdom's children hear her instructions,
follow her directions and institutes, and with diligence observe the
way of salvation prescribed by God, though others slight it; and so
justify it against the exceptions and reproaches of the carnal world.
[4.] Of whom: of her children. The children of wisdom are the
professors of it; those who are begotten by God by the word of truth,
James 1:18, and are willing to attain the end by the ways and means
wherein God affordeth it. These are Wisdom's children, begotten,
bred up, and instructed by her; it is an Hebraism, as 'children of
wrath,' 'children of light,' 'children of this world,' and the like; the
professors and followers of the gospel.

The point that I shall insist on is this:—

That the wisdom of God, leading men to salvation, in the ways and
means pointed out in the gospel, is and should be justified of all the
sincere professors of it.

In managing this point, I shall show you:—

First, What is the wisdom of God in the way of salvation prescribed

by the gospel.

Secondly, That this wisdom is despised, slighted, and contradicted by

the carnal world, and why.

Thirdly, How and why it must be justified by the sincere professors

of the gospel.

First, What is the wisdom of God in the way of salvation prescribed

by the gospel? The sum of the gospel is this: that all those who, by
true repentance and faith, do forsake the flesh, the world, and the
devil, and give themselves up to God the Father, Son, and Holy
Spirit, as their creator, redeemer, and sanctifier, shall find God as a
father, taking them for his reconciled children, and for Christ's sake
pardoning their sins, and by his Spirit giving them his grace; and, if
they persevere in this course, will finally glorify them, and bestow
upon them everlasting happiness; but will condemn the unbelievers,
impenitent, and ungodly to everlasting punishment. That this is the
sum of the gospel appeareth by Mark 16:15, 16: 'Go, preach the
gospel to every creature. He that believeth, and is baptized, shall be
saved; but he that believeth not shall be damned;'—where you have
all the Christian religion laid before you in one short view and
prospect. It concerneth either the end or the means.

1. The end. The apostle telleth you that God 'hath brought life and
immortality to light in the gospel,' 2 Tim. 1:10; or clearly discovered a
happiness and a misery in the world to come.

2. The means. He hath pointed out a sure way for obtaining the one
and avoiding the other. As to the means, Christian religion is
considerable, either as to the entrance or the progress of it. Our Lord
telleth us, Mat. 7:14, 'Strait is the gate and narrow is the way which
leadeth unto life.' He speaketh of a gate and a way. The gate noteth
the entrance; the way, the progress therein. In other scriptures we
read of making covenant with God, and keeping covenant with God:
the covenant must not only be made, but kept. So again we read of
dedication and use; of devotedness to God, and faithfulness to him;
of our purpose and progress, choice and course; all which
expressions tend to the same effect.

[1.] As to the way of entering into covenant with God, there is

required:—

(1.) True repentance and faith: 'Repentance towards God, and faith
in our Lord Jesus Christ,' Acts 20:21. Repentance respects God as
our end, and faith respects Christ as Mediator, as the only way of
returning to God, from whom we have strayed by our own folly and
sin.

(2.) In the exercise of this repentance and faith, there must be a

forsaking the devil, the world, and the flesh, and a giving up
ourselves to God the Father, Son, and Holy Ghost, as our creator,
redeemer, and sanctifier. For the former, there are three great
enemies to God and us—the devil, the world, and the flesh; reckoned
up, Eph. 2:2, 3, 'In time past ye walked according to the course of
this world, after 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 the flesh, fulfilling
the desires of the flesh and of the mind.' There all your enemies
appear abreast: the devil as the grand deceiver and principle of all
wickedness; the world with its pleasures, honours, and profits, as the
bait by which the devil would deceive us, and steal away our hearts
from God, and divert us from looking after the one thing necessary;
the flesh, as the corrupt inclination in us, which entertaineth and
closeth with these temptations, to the neglect of God, and wrong of
our own souls. This is importunate to be pleased, and is the proper
internal cause of all our mischief; for every man is enticed and drawn
away by his own lusts. Now these must be renounced before we can
return to God by Jesus Christ; for, as Joshua told the Israelites, so
must we say to all of you: Josh. 24:23, 'Put away the strange gods
which are among you, and incline your heart to the Lord God of
Israel.'

First, There must be a renouncing of our idols before our hearts can
incline unto the true God. We must be turned from Satan to God,
Acts 20:18. And the world must be renounced, Titus 2:12: 'Denying
all ungodliness and worldly lusts.' And we must not look upon
ourselves as debtors to the flesh, to fulfil the lusts thereof, Rom. 8:10.
God will have no copartners and competitors in our hearts.

And then the second part, in exercising of our faith and repentance,
is giving up ourselves to God the Father, Son, and Spirit, as our
creator, redeemer, and sanctifier. And therefore in baptism, which is
our first entrance and initiation into the Christian religion, we are
baptized in the name of the Father, Son, and Holy Ghost, Mat. 28:19,
which implieth a dedication and giving up ourselves to them,
according to their personal relations. To the Father, as our creator, to
love him, obey him, and depend upon him, and be happy in his love
as dear children. To Christ as our Redeemer, to free us from the guilt
of sin and the wrath of God. To the Holy Ghost, to guide and sanctify
us, and comfort us with the sense of our present interest in God's
love, and the hopes of future glory.
[2.] As to our progress and perseverance, which is our walking in the
narrow way, three things are required; and that—

(1.) As to the enemies of God and our souls. As there is a renouncing

required at first, so at length there is requisite an overcoming the
devil, the world, and the flesh: Rev. 2:7, 'To him that overcometh will
I give to eat of the tree of life, which is in the midst of the paradise of
God.' We overcome the devil when we keep up our resistance, and
stand out against his batteries and assaults: 1 Peter 5:8, 9, 'Be sober,
be vigilant, because your adversary the devil, as a roaring lion,
walketh about, seeking whom he may devour; whom resist stedfast
in the faith.' We overcome the world when the terrors and
allurements of it have less force and influence upon us: 1 John 5:4, 5,
'Whatsoever is born of God overcometh the world; and this is the
victory that overcometh the world, even our faith: who is he that
overcometh the world, but he that believeth that Jesus is the Son of
God?' and Gal. 6:14, 'But God forbid that I should glory save in the
cross of our Lord Jesus Christ, by whom the world is crucified unto
me, and I unto the world.' We overcome and subdue the flesh when
we have 'crucified the flesh with the affections and lusts,' Gal. 5:24;
when we get the mastery over the passions and affections thereof;
and though we be sometimes foiled, yet the drift and bent of our lives
is for God and our salvation.

(2.) As to God, to whom we have devoted ourselves. We must love

him above all, and not put him off with what the flesh can spare, or
the world will allow, or the devil will suffer us to go on contentedly
with; but we must serve him sincerely, 'in holiness and righteousness
all our days,' Luke 1:75. The love and patient service of our Creator is
our great and daily work.

(3.) As to our end. We must live in the hope of the coming of Christ
and our everlasting glory: Titus 2:13, 'Looking for that blessed hope,
and the glorious appearing of the great God and our Saviour Jesus
Christ,' and Jude, ver. 21, 'Keep yourselves in the love of God looking
for the mercy of our Lord Jesus Christ unto eternal life.' Well, then,
as we did at first thankfully accept of our recovery by Christ, and did
at first renounce the devil, the world, and the flesh, and consented to
follow his direction, and use his means in order to our final
happiness, so we must still persevere in this mind and resolution, till
our glory come in hand. This is God's wisdom.

Secondly, Let us now see how this counsel of God is entertained by

the carnal world. It is there despised, slighted, and contradicted. The
world is a distracted world; some neglect God's counsel and never lay
it to heart: Heb. 2:3, 'How shall we escape if we neglect so great
salvation?' and Mat. 22:5, 'But they made light of it, and went their
ways, one to his farm, another to his merchandise.' Some laugh at
these things, and make a holy and heavenly life the matter of their
scorn and derision: Luke 16:14, 'The pharisees also, who were
covetous, heard all these things, and they derided him;' and Acts
17:32, 'Some mocked, and others said, We will hear thee again of this
matter; howbeit, certain men clave unto him and believed.' There are
others who fasten odious reproaches on the godly. And though the
Christian religion be so holy and innocent in its design, so agreeable
to the nature of God and man, so well contrived to remedy our
miseries, and to secure our true and proper happiness, yet the
strictness of it is distasted by the world. By the profane, who have
nothing to excuse their wickedness, it is counted hypocrisy: 'As
deceivers, yet true,' 2 Cor. 6:8; because they cannot condemn the life,
they judge the heart. By them who affect the vanities of the world,
and have a passionate love for the pleasures and honours thereof;
because the generality of the world are of that mind, they brand it
with the imputation of foolish singularity. And the carnal politicians,
because it was never yet so well with the world, but some things
which God requireth are discountenanced, they tax it of
disobedience, and they counted Paul as a mover of sedition, Acts
25:5; and because the operations of grace are above the line of
nature, others tax it of fanaticism and enthusiasm. Atheists, who are
all for demonstrations of sense, sight, and present things, because
Christianity mainly inviteth to things spiritual and heavenly, and to
live upon the hopes of an unseen world that is yet to come, they
judge it to be a foppery, or mere imposture, or needless superstition.
Though both the hopes and precepts of religion carry a marvellous
compliance with right reason, yet none of these things move them.
Lastly, There are others that malign, oppose, and oppugn holiness.
There is an everlasting enmity between the two seeds, as between the
wolf and the lamb, the raven and the dove; the world will love its
own, and hate those that go a contrary course, John 15:19; 'And as he
that was born after the flesh persecuted him that was born after the
spirit, even so it is now,' Gal. 4:29; and so it will be to the end of the
world. When the powers of the world give any rest, yet the carnal
seed will be mocking and scoffing, and bringing God's holy ways into
contempt, branding them with censures and calumnies. The reasons
of this are partly because men are drunk with the delusions of the
flesh, and so cannot judge of spiritual things; partly to excuse
themselves. Men will be quarrelling at religion when they have no
mind to practise it, and dispute away duties when they are unwilling
to perform them; partly, they take occasion from the failings of God's
people, though there is no reason why they should do so. An art
should not be condemned for the workman's want of skill; but they
do so. If Christians be serious to any degree of sadness, then religion
is counted an uncomfortable thing, it mopeth them. If there be any
differences among God's people, because of their several degrees of
light, oh, then there are so many sects, and factions, and
controversies about religion, they suspect all, and are true to none. If
any creep into the holy profession, and pollute it with their scandals,
then all strictness in religion is but a pretence and imposture. If men
be strict, and would avoid every ordinary failing incident to mankind,
then they are more nice than wise, and this is preciseness and
indiscretion. It were endless to rake in this puddle, and to reckon up
all the cavils and exceptions which naughty men commence against
the ways of God.

Thirdly, How and why it must be justified by the sincere professors

of the gospel.

1. How?
I answer—Three ways:—

[1.] It must be approved and received by themselves. It is wisdom's

children that can only justify wisdom; they that have entertained it,
felt the power and force of it in their own hearts; yea, their very
receiving is a justifying; they show the clamourings of the world do
not move them: therefore it must be approved by us before it can be
recommended to others, and approved, not speculatively only, but
practically, so as to resolve to follow after salvation in this way.
Speculatively, they may approve it that have but μόρφωσιν τῆς
γνώσεως, Rom. 2:18, 20; a form of knowledge, and dishonour it in
their practices, as ver. 23, 24. Men may justify religion in word, by a
bare naked approbation, and soundly vindicate it from the cavils and
exceptions of men; but godly men have eyes to see the beauty and
excellence of it, and have sincerely accepted it: Acts 2:41, 'They
received the word gladly.' It is good news to a poor guilty conscience
to hear of a pardoning God and a merciful and faithful Redeemer, the
promise of eternal life, and a sure way how to come to it. They are
said to justify God that accepted his counsel, Luke 7:29, 30. The
hearts of God's children are thoroughly possessed with the reality,
excellency, and blessedness of this religion; they know and believe
the infinite consequence of these things; their faith is a kind of
justifying: John 3:33, 'He that hath received his testimony, hath set
to his seal that God is true.'

[2.] It must be professed and owned when it is vilified and in

contempt and disgrace in the world. We must stand to Christ and his
ways, though we stand alone, as Elijah, 1 Kings 19:10, and not be
ashamed of holiness, notwithstanding trouble and contradiction.
Christ will be confessed before men, and will be ashamed before God
and angels of them who are ashamed of him in the world, and refuse
to own him and his ways and truths, only because they are despised
and contradicted and discountenanced in the world. Pleading for
religion is one of the professing acts: 2 Cor. 4:13, 'We having the
same spirit of faith, according as it is written, I believed, and
therefore have I spoken; we also believe, and therefore speak.' As
David, when sore afflicted, did confess and avow his confidence in
God, so we, heartily believing and approving the gospel, must make a
bold profession of it. The sacraments were ordained for this purpose,
for badges of profession. Baptism is a visible entering into covenant
with God: Mark 16:16, 'He that believeth, and is baptized, shall be
saved; and he that believeth not shall be damned;' where not only
belief is required, but open profession. Baptism is a badge and a
bond; a badge to distinguish the worshippers of Christ from others,
and a bond to bind us to open profession of the name of Christ. The
Lord's Supper it is a profession of communion: 1 Cor. 10:16, 'The cup
of blessing which we bless, is it not the communion of the blood of
Christ? The bread which we break, is it not the communion of the
body of Christ?' and ver. 18, 'Are not they which eat of the sacrifices
partakers of the altar?' They that did any part of the sacrifices did eat
and drink with God at the altar; and ver. 20, 21, 'I would not that ye
should have fellowship with devils. Ye cannot drink the cup of the
Lord and the cup of devils; ye cannot be partakers of the Lord's table
and the table of devils.' Professing communicating with Christ is not
consistent with professing communicating with devils. So prayer and
praise is a part of confessing: Rom. 10:10, 'With the heart man
believeth unto righteousness, and with the mouth confession is made
unto salvation.' The first is proved ver. 11, 'For the scripture saith,
Whosoever believeth on him shall not be ashamed;' the second, ver.
13, 'For whosoever shall call upon the name of the Lord shall be
saved.' Calling upon the name of the Lord in prayer and praise, it is
an open professing act, by which we own God in Christ for our God.
So the assembling ourselves together for public 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? ver. 25, 'Not forsaking the assembling of ourselves together, as
the manner of some is.' These assemblies were instituted for public
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 ourselves; 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 Jesus 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 a 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 thorough
preparation, which was a just reproof to the security and incredulity
of the carnal world: when we do as we say, in good earnest make
preparation for another world, otherwise religion is but suspected as
a vain pretence 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 implicit 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 practiser 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 it is said of the Israelites, Ps. 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 though 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 fervour of our duties.
Practices do more express the image of our minds than words. The
faith that issueth out into works doth most commend itself to others:
2 Thes. 1:11, 12, 'That you may fulfil the work of faith with power;
that Christ Jesus 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 a holy life upon the encouragements 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:
Ps. 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:
Num. 20:12, 'Because ye believed not, to sanctify me in the eyes of
the children of Israel.' We are not only firmly to believe ourselves,
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 much affliction, and
much joy in the Holy Ghost, the apostle telleth, 1 Thes. 1:5–7, They
were 'ensamples to all that believed in Achaia and Macedonia,' 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 merely 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 us 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 Peter 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 human societies, are most regarded, and
make the ways of God amiable. Thus how wisdom is to be justified.

I now come to show you—

2. Why.

[1.] Because of the charge that is put upon us to testify for God, and
justify his ways: Isa. 43:10, 'Ye are my witnesses, saith the Lord.'
They that are most acquainted with God can most witness for him.
So wisdom's children can most justify her. They are acquainted with
her promises and precepts, and have experience of the virtue and
power of them in comforting and changing the heart. A report of a
report is a cold thing; they that have felt somewhat in their hearts,
that which they have seen and felt they can speak of. The world
needeth some witnesses for God, some testimony and preparative
inducement to invite them to embrace the ways of God. Miracles
served for that use heretofore: Acts 5:32, 'And we are his witnesses of
those things, and so is also the Holy Ghost, whom God hath given to
them that obey him.' And in the place of miracles, there succeeded
good conversation, or the wonderful effects of his Spirit. Grace in the
heart and lives of his children, this is apt to beget wonder, as
miracles did, 1 Peter 4:4. When they can renounce the lusts which
most are mastered by, and grow dead to worldly interests, live in the
world above the world, in the flesh contrary to the flesh. A miracle
strikes a little wonderment at first, but this sinketh and soaketh to
the heart. When men are so strictly holy, so ravishingly heavenly,
and bear up upon the hopes and encouragements of the other world,
and are so conscientious in all duties to God and man, you show that
religion is not a notion or an imagination.

[2.] Wisdom deserveth to be justified by us. What is there in all the

Christian religion but what is justifiable, or that we should be
ashamed of? Is it the hopes of it? The hopes of it are such as are fit to
be propounded to man, sought after by all the world, but nowhere
discovered with such certainty and distinctness as in the gospel.
Nothing doth refine and ennoble the heart so much as these hopes.
The heavenly spirit, that can support itself with the hopes of an
unseen glory, is the only true sublime spirit; an earthly spirit is a
base spirit, so a sensual, the dregs of mankind. Amongst men, the
ambitious, who aspire to crowns and kingdoms, and aim at perpetual
fame by their heroic virtues and exploits, are judged persons of far
greater gallantry than covetous muckworms or brutish epicures; yet
they are poor, base-spirited people in their highest thoughts and
designs to that noble and divine spirit which worketh in the breast of
those who sincerely and heartily seek heavenly things. For what is
the honour of the world to approbation with God, temporal trifles to
an everlasting kingdom? Is it the way and means, the first, the terms
of settling our souls in the way of faith and repentance? What more
rational? Should we return to our creator's service without
acknowledging our offence in straying, or humbling ourselves for our
errors, and purposing for the future to live in his love and obedience?
Or can we expect mercy without returning? Reason will say our case
is not compassionable. Or should God quit his law without
satisfaction? Or should we not own our benefactor, the person
satisfying? Certainly there is nothing more reasonable. So also for
new obedience. Therefore wisdom deserveth to be justified by us.

[3.] Those that condemn wisdom, yet do in some measure at the

same time justify it. They condemn it with their tongues, but justify it
with their consciences: they hate and fear strictness: Mark 6:20,
'Herod feared John, because he was a just man and a holy, and
observed him.' They scoff at it with their tongues, but have a fear of it
in their consciences: they revile at it while they live, but what mind
are they of when they come to die? Then all will speak well of a holy
life, and the strictest obedience to the laws of God: Num. 23:10, 'Let
me die the death of the righteous, and let my last end be like his;' and
Mat. 25:8, 'Give us of your oil, for our lamps are gone out.' Oh that
they had a little of that holiness and strictness which they scoffed at,
whilst they were pursuing their lusts! How will they desire to die? As
carnal and careless sinners, or as mortified saints? They approve it in
thesi, and condemn it in hypothesi. All the opposers and scoffers at
godliness, within the pale of the visible church, have the same Bible,
baptism, creed, and pretend to believe in the same God and Christ,
which they own with those whom they oppose. All the difference is,
the one are real Christians, the other are nominal; some profess at
large, others practise what they profess; the one have a religion to
talk of, the other to live by; they approve it in the form, but hate it in
the power. A picture of Christ that is drawn by a painter they like,
and the forbidden image of God made by a carver they will reverence
and honour, and be zealous for; but the image of God framed by the
Spirit in the hearts of the faithful, and described in the lives of the
heavenly and the sanctified, this they scorn and scoff at.

[4.] If we do not justify religion, we justify the world. It must needs

be so, for these two are opposites, the carnal world and wisdom: the
carnal world must be condemned, and religion justified, or religion
will be condemned and the world justified. Some condemn the
world: Heb. 11:7, 'By faith Noah, being warned of God of things not
seen as yet, moved with fear, prepared an ark to the saving of his
house, by the which he condemned the world, and became heir of the
righteousness which is by faith.' Some justify the world, as Israel
justified Sodom: Ezek. 16:51, 'But thou hast multiplied thy
abominations more than they, and hast justified thy sisters in all
thine abominations which thou hast done.' Their sin seemeth more
excusable; you either upbraid their security and carelessness, or
countenance it by your own practice; your seriousness is a real
rebuke to the carnal world; your working out your salvation in fear
and trembling upbraideth their security and carelessness; your
rejoicing in God condemneth their carnal delight. When you are
troubled about a vain thought, and are watchful against a light word,
you condemn them for their looseness and wallowing in all filthiness:
but if not, you justify the world, and harden the wicked in their
prejudices, and cause them to hold up their course with the greater
pretence. When you are wrathful, proud, sensual, turbulent, self-
seeking, you are an occasion of stumbling unto them. Cyprian, in his
book DE DUPLICI MARTYRIO, bringeth in the heathens thus
speaking:—Ecce qui jactant se redemptos à tyrannide Sathanæ, qui
prædicant se mortuos mundo, nihilo minus vincuntur à cupiditatibus
suis, quam nos quos dicunt teneri sub regno Sathanæ. Quid prodest
illis baptismus, quid prodest Spiritus Sanctus, cujus arbitrio dicunt
se temperari? &c.—'Behold those that boast themselves to be
redeemed from the tyranny of the devil, to be dead to the world, to
have crucified the flesh: they are overcome by their base and brutish
lusts, even as we are, whom they account to be still under the
kingdom of the devil. What doth their baptism profit them? what the
Holy Ghost, whose direction they profess to live by? Why should we
trouble ourselves about changing our course, which is as good as
theirs?' So in Salvian's time, the heathens were wont to upbraid the
Christians thus: Ubi est Catholica lex quam credunt? Ubi sunt
pietatis, et castitatis exempla quæ discunt? Evangelia legunt et
impudici sunt. Apostolos audiunt, et inebriantur, Christum
sequuntur, et capiunt, &c.—'They talk of a holy Christ, and yet are
unjust, unclean, wrathful, covetous; of a meek patient Christ, and yet
are rapacious and violent; of holy apostles, and yet are impure in
their conversations.' Our author goeth on thus: Sancta à Christianis
fierent, si Sancta Christus docuisset; æstimari à cultoribus potest iste
qui colitur, quomodo bonus magister, cujus tam malos esse videmus
discipulos?—'If their Christ were a holy, meek Christ, they would be
better,' &c. And as carnal men now speak, For all their godliness and
religion that they talk of, our life, and course, and dealings are as
good, and honest, and justifiable as theirs.' Thus the wicked are
justified in their way.

[5.] Christ will one day justify all his sincere followers before men,
and angels, and devils: Luke 12:8, 'Whosoever shall confess me, him
shall the Son of man confess before the angels of God.' Let us justify
his ways, and he will justify us, and our faith at length shall be found
to praise, and glory, and honour. Christ will then wipe off all the
aspersions which be cast upon the children of wisdom for godliness-
sake, as faction, pride, singularity, hypocrisy; and that which was
branded with such ignominious titles, will then be found to be the
very wisdom of God.

[6.] Because of the necessity of justifying wisdom in the times we live

in. It is said, 2 Peter 3:3, 'In the last time there shall come scoffers
and mockers, walking after their own lusts.' The last days shall be full
of these profane scoffers. While truths were new, and the exercises of
the Christian religion lovely, there was great concord and seriousness
amongst the professors of the gospel, and then profane scoffers were
rare and unfrequent. Before men's senses were benumbed with the
customary use of religious duties, the notions of God were fresh and
lively upon their hearts; but afterwards, when the profession of
Christianity grew into a form and national interest, and men were
rather made Christians by the chance of their birth than choice and
rational convictions, then the church was much pestered with this
kind of cattle. Especially now are they rife among us, who live in the
dregs of Christianity, when men are grown weary of the name of
Christ, and the ancient severity and strictness is much lost, and the
memory of those miracles and wonderful effects by which our
religion was confirmed is almost worn out, or else questioned by men
of subtle wits and a prostituted conscience. Therefore now mockers
and men of atheistical spirits swarm everywhere, and it concerneth
wisdom's children to justify it, and to maintain its former vigour and
power.

The use that we may make is double:—

1. To the enemies of wisdom. Judge not of a holy life, and those that
profess it, at a distance and by hearsay, but try. We are not afraid to
come to the bar with our enemies: John 7:24, 'Judge not according to
appearance, but judge righteous judgment.' If men would not be
blinded with visible appearance, and the mask of passion, prejudice,
and interest, and condemn the people of God as they are represented
in a false mirror; judge and spare not, and where you find the true
spirit of Christianity, take all leave, we desire no other trial; but
speak not against things you know not. Try, and judge as you find,
where is the deepest sense of the other world, where the most careful
preparation to get thither, the joy of faith, the love of holiness. If
Christianity will allow that worldly pomp, that vanity and liberty,
which others take, then judge the servants of the Lord as guilty of a
foolish niceness, preciseness, and singularity; but if we be baptized
into these things, and unquestionably and indispensably bound to
them, either renounce your baptism, or forbear your censures, or
rather choose this clear and pure way to everlasting glory. If you will
not stand to God's word, stand to your own sober moods. We will
make you yourselves judges, when you are serious and best able to
judge of things, not in your passion, when lusts are stirring. When
you are entering the confines of eternity, when conscience is likely to
speak truth to you, you will wish then you were one of those poor
godly men whom now you count proud, humorous, and factious.

2. To the children of wisdom. Do not scandalise the holy ways of

God, but justify them; be neither ashamed of them, nor a shame to
them; till the ancient strictness be revived, wisdom will never be
justified.
 THE FAITHFUL FOLLOWERS OF
CHRIST

MUST EXPECT TROUBLES IN THIS

WORLD
And it came to pass, that as they went in the way, a certain man said
unto him, Lord, I will follow thee whithersoever thou goest. And
Jesus said unto him, Foxes have holes, and birds of the air have
nests; but the Son of man hath not where to lay his head. And he said
unto another, Follow me. But he said, Lord, suffer me first to go and
bury my father. Jesus said unto them, Let the dead bury their dead;
but go thou and preach the kingdom of God. And another also said,
Lord, I will follow thee; but let me first go bid them farewell which
are at home at my house. And Jesus said unto him, No man having
put his hand to the plough, and looking back, is fit for the kingdom of
God.—LUKE 9:57–62.

HERE are three stories put together by the evangelist, to teach us in

what manner we should address ourselves to follow Christ.

The first is of a scribe that came uncalled, but his heart was not right
with God, having a temporal bias upon it.

The second is of one called, ver. 59. Christ saith, 'Follow me.' But he
would first cherish, then bury, his dying father. But Christ would
have no delays, but presently sets him about his ministry and service
in the gospel. This, upon the authority of Clemens Alexandrinus, who
received it upon ancient tradition, is. supposed to be Philip.

A third offereth himself to follow Christ; but first he would take his
farewell at home, and compose matters in his family. But when we
set our faces Godward, there is no looking back; there must be no
more consulting with flesh and blood; the divine instinct must be
obeyed speedily, and wholly, and Christ followed without reserves
and conditions.

Of these in their order.

I begin with the first: 'And it came to pass, as they went on the way, a
certain man said unto him, Lord, I will follow thee whithersoever
thou goest,' &c.

In which words observe:—

1. The time: 'It came to pass, as they went on the way, a certain man
said to him.'

2. A resolution professed: Lord, I will follow thee whithersoever thou

goest.

3. Christ's reply: And Jesus said unto him, Foxes have holes, and the
birds of the air have nests; but the Son of man hath not where to lay
his head.

4. The time. In Mat. 8:19, it is when Christ had a mind to retire, and
had declared his purpose to go into the desert; in Luke, when he
steadfastly set his face to go to Jerusalem. Both may agree; the one
more immediately, the other more remotely; first to the desert, then
to Jerusalem. About that time, a certain man, seeing Christ about to
remove from the place where he then was, offereth himself to be one
of his disciples. This certain man is by St Matthew said to be a scribe.
Men of that rank and order had usually a male talent against the
gospel, and are frequently coupled with the pharisees, men covetous
and of a bitter spirit. This man seeing Christ did great miracles, and
hoping that he would set up a temporal kingdom, he puts in for a
place betimes that he might share in the honours of it.

2. Here is a resolution professed: 'Lord, I will follow thee

whithersoever thou goest.' Where take notice—
[1.] Of the ready forwardness of the scribe. He was not called by
Christ, but offered himself of his own accord.

[2.] Observe the largeness of the offer, and unboundedness of it,

'whithersoever;' as indeed it is our duty to follow Christ through
thick and thin. In the Revelation, Christ's undefiled company are
described to be such as 'follow the Lamb whithersoever he goeth,'
Rev. 14:4; that is, obeyed him, though to their great peril and loss.
Well, then, here is readiness, here is largeness; it is well if all be
sincere. Therefore let us see—

3. Christ's answer and reply: 'And Jesus said unto him, Foxes have
holes, and the birds of the air have nests; but the Son of man hath
not where to lay his head.' By the tenor of Christ's answer, you may
know what ails him, and on what foot he limped; for this is spoken
either by way of preparation to enable him to keep his resolution, or
rather by way of probation, to try the truth and strength of it;
whether it were sincere and sound; yea or nay: as the young man was
tried, Mark 10:21, 'One thing thou lackest: go thy way, sell
whatsoever thou hast, and give to the poor, and thou shalt have
treasure in heaven: and come, and take up thy cross, and follow me.
But he went away sad at that saying.' So here, we hear no more of
this scribe; our Lord knew how to discover hypocrites. Two things
were defective in this resolution:—

[1.] It was sudden and rash, not weighing the difficulties. They that
rashly leap into a profession, usually fall back at the first trial.
Therefore we must sit down and count the charges, Luke 14:28.

[2.] There was a carnal aim in it. He minded his own profit and
honour; therefore Christ in effect telleth him, You had best consider
what you do, for following of me will be far from advancing any
temporal interest of yours. The scribe was leavened with a conceit of
a worldly kingdom, and had an eye to some temporal advantage;
therefore Christ telleth him plainly, There was no worldly ease and
riches to be expected from him; and so, Non repulit volentem: sed
fingentem prodidit—'He did not discourage a willing follower, but
discover a worldly hypocrite,' saith Chrysologus.

The doctrine we learn from hence is this:—

They that will sincerely follow Christ, must not look for any great
matters in the world, but rather prepare themselves to run all
hazards with him.

This is evident:—

1. From Christ's own example; and the same mind should be in all his
followers: John 17:16, 'They are not of the world, even as I am not of
the world.' Our estranging of our hearts from the world is an
evidence of our conformity to Christ. Christ passed through the
world to sanctify it as a place of service; but his constant residence
was not here, to fix it as a place of rest: and all that are Christ's are
alike affected. We pass through as strangers, but are not at home as
inhabitants or dwellers; and if we have little of the world's favour, it
is enough if any degree of service for God.

2. From the nature of his kingdom. His kingdom is not of this world,
John 18:3, 6. It is not a kingdom of pomp, but a kingdom of patience.
Here we suffer with Christ, hereafter we reign with him. The
comforts are not earthly, or the good things of this world, but
heavenly—the good things of the world to come. This was the scribe's
mistake.

3. From the spirit of Christ. His spirit is given us to draw us off from
this world to that which is to come: 1 Cor. 2:12, 'Now we have not
received the spirit of the world, but the spirit which is of God, that we
may know the things which are given us of God.' The spirit of the
world is that which possesseth and governeth worldly men, and
inclineth them to a worldly happiness; this is in all men naturally.
Corrupt nature doth sufficiently prompt and incline men to look after
the honours, and pleasures, and profits of this world. James 3:15, the
apostle, when he would describe the wisdom which is not from
above, he saith, that it is 'earthly, sensual, devilish; this wisdom
cometh not from above.' Present things are known by sense, and
known easily, and known by all. But there is a divine Spirit put into
Christians, which inclineth them to things to come, and worketh
graces suitable: some of which give us a sight of the truth of those
things, as faith; some, a taste or an esteem of them, as love; some an
earnest desire, as hope. This Spirit cometh from God and Christ,
Eph. 1:17, 18. And without these graces we can have no sight nor
desire of heavenly things: 1 Cor. 2:14, 'The natural man receiveth not
the things of the Spirit of God, for they are foolishness unto him;
neither can he know them, because they are spiritually discerned.'
They think it is folly to hazard present conveniencies for future
rewards, and the truest wisdom to live in case, plenty, and honour.
On the contrary, the divine Spirit convinceth us that there is no such
business of importance as looking after eternal life; that all the gay
things of sense are but so many May-games to heaven's happiness;
the terrible things of the world are but as a flea-biting to hell
torments; and the pudder and business of the world but as a little
childish sport in comparison of working out our salvation with fear
and trembling. This Spirit helpeth us to overcome the world, and
grow dead to the world, that we may be alive to God; to look for no
great things here, but in the world to come. This Spirit is that which
we should all labour after.

4. From the covenant of Christ. It 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 it 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 lowering.
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 allayed. 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
Jesus;' and Eph. 6:15, one great piece of the spiritual armour is, 'the
preparation of the gospel of peace;' and 1 Peter 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
ourselves, and indulge the security of the flesh by putting off the
thoughts of the cross; but evils familiarised are the less burdensome,
and by renewing our resolution daily, we are the more fortified.
Secondly, to show 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, though it were all the days of our
lives, we must be content; it 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 though 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,' James 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 comprise this as a clear branch and part of it. Christ
telleth us the worst at first; the devil showeth 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 hypocrites, who cheapen and taste, but will not buy,
and also to prepare sound believers for the nature and temper of his
kingdom, which licth in another world. But here by the way we are to
undergo several trials, and therefore we should be armed with a
mind to endure them, whether they come or no. God never intended
Isaac should be sacrificed, but yet he will have Abraham tried.

Use 1. Is information. With what thoughts we should take up the

stricter profession of Christianity—namely, with expectations of the
cross. Christ will try us, and the world will hate us; therefore let us
not flatter ourselves with an easy passage to heaven. Many think they
may be good Christians, yet live a life of pomp, and ease, and
pleasure, free from all trouble and molestation. This is all one as if a
soldier going to the wars should promise himself a continual peace or
truce with the enemy, or as 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 Christian 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. 4:13, 14, 'I can do all things through Christ
which strengtheneth 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 fierce. A garrison that
looketh to be besieged, will take care to fortify the weak places where
there is any suspicion of an attack; 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 itself is against bearing the
cross. Christ showed the innocent affections of human nature in his
own person; it recoiled a little at the thought of the dreadful cup:
Heb. 5:7, 'Who in the days of his 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 it is much more grievous to suffer: Heb. 12:11, 'Now no
chastening for the present seemeth to be joyous but grievous;
nevertheless, afterward it yieldeth the peaceable fruit of
righteousness unto them which are exercised 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 ashore again upon every storm, unless we be
resolved; therefore you need to think of the cross to breed this
resolution. If Christians be not mortified, they trip up their own
heels; if they be not resolved and prepared for all weathers, they take
up religion rather as a walk for recreation than as a journey or
serious passage to heaven. Therefore we must all of us prepare for
sufferings in this world, looking for no great matters here. We must
expect persecutions, crosses, losses, wants, defamation, injuries; and
we must get that furniture of heart and mind which may support and
comfort us in such a day of trial.

2. It informeth us what fools they are that take up religion upon a

carnal design of ease and plenty, and will follow Christ to grow rich
in the world; as this scribe thought to make a market of the gospel, as
Simon Magus did, Acts 8:19, 20; he thought to make a gain by the
power of miracles. There are conveniences which religion affordeth
in peaceable times, but the very profession at other times will engage
us in great troubles; and therefore men do but make way for the
shame of a change and other mischiefs, that hope for temporal
commodities by the profession of the gospel. There are few that are
willing to follow a naked Christ upon unseen encouragements, but
this must be; for they that aim to seek the world in and by their
religion are disclaimed by our Lord as unfit to be his servants, and
indeed sorry servants they are who cannot live without honour, ease,
and plenty; therefore turn and wind to shift the cross, put many a
fallacy upon their own souls: Gal. 6:12, 'As many as desire to make a
fair show in the flesh, compel you to be circumcised, only lest they
should suffer persecution for the cross of Christ.' If that be their only
motive, they are apt to desert or pervert Christ's cause. Again, the
apostle telleth us of some 'who are enemies to the cross of Christ,
whose god is their belly, who mind earthly things,' Phil. 3:18, 19. Men
that have no love to God, but only serve their fleshly appetites, and
look no higher than honours, riches, pleasures, and applause with
men, will never be faithful to Christ. They are such as study to save
themselves not from sin, but from danger, and accordingly
accommodate themselves to every interest. As the men of Keilah
dealt with David,—entertained him for a while, but when Saul
pursued him were resolved to betray him; they would come into no
danger for David's sake. So they deal with Christ and religion. They
profess Christ's name, but will suffer nothing for him. If they may
enjoy him and his ways with peace, and quietness, and conveniency,
and commodity to themselves, well and good; but if troubles arise for
the gospel's sake, immediately they fall off; not only these summer-
friends of the gospel, but the most, yea, the best, have a secret
lothness and unwillingness to condescend to a condition of trouble
or distress. This is a point of hard digestion, and most stomachs will
not bear it.

3. It informs us what an unlikely design they have in hand who would

bring the world and Christ fairly to agree, or reconcile their worldly
advantages and the profession of the gospel. And when they cannot
frame the world and their conveniences to the gospel, do fashion the
gospel to the world, and the carnal courses of it. It is pity these men
had not been of the Lord's council when he first contrived and
preached the gospel, that they might have helped him to some
discreet and middle courses, that might have served turn for heaven
and earth too. But do they what they will or can, the way is narrow
that leadeth to life, and they must take Christ's yoke upon them if
they would find rest for their souls. They will find that pure and strict
religion will be unpleasing to the ungodly and the carnal; that the
enmity between the two seeds will remain, and the flesh and the
world must not always be pleased; that there is more danger of the
world smiling than frowning. As to the church in general (in
Constantine's time), Ecclesia facta est opibus major, virtutibus
minor; so to believers in particular, that the heart is corrupted by the
love of the world, and men never grow so dull and careless of their
souls as when they have most of the world at will; and that we are
more awakened, and have a more lively sense of eternal life, when
under the cross, than when we live in the greatest ease and pomp;
that Christ permitteth troubles, not for want of love to his people, or
want of power to secure their peace, but for holy and wise ends to
promote their good.

Use 2. Is instruction. When you come to enter into covenant with

Christ, consider—

1. Christ knoweth what motives do induce you: John 2:25, 'He

needeth not that any should testify of man, for he knoweth what is in
man.' Some believed, but Jesus committed not himself unto them; he
knoweth whether there be a real bent or carnal bias upon the heart.

2. If the heart be false in making the covenant, it will never hold

good. An error in the first concoction will never be mended in the
second: Deut. 5:29, 'Oh that there were such an heart in them, that
they would fear me, and keep my commandments always, that it
might be well with them, and with their children for ever.' So Matt.
13:21; The stony ground received the word with joy, 'Yet hath he not
root in himself, but dureth but for a while; for when tribulation or
persecution ariseth because of the word, by and by he is offended.'
Some temporal thing sitteth too near and close to the heart; you are
never upright with God till a relation to God and a right to heaven do
incomparably weigh down all temporal troubles, and you can rejoice
more in the testimonies of God, fatherly love, and right to eternal
life, than in outward things: Ps. 4:6, 7, 'There be many that say, Who
will show us any good? Lord, lift thou up the light of thy countenance
upon us. Thou hast put gladness in my heart, more than in the time
that their corn and their wine increased.' David speaks in his own
name, and in the name of all those that were alike minded with
himself. And Luke 10:20, 'Notwithstanding in this rejoice not, that
the spirits are subject unto you, but rather rejoice because your
names are written in heaven.'

3. That Christ cannot but take it ill that we are so delicate and tender
of our interests, and so impatient under the cross, when he endured
so willingly such great things for our sakes. We cannot lose for him
so much as he hath done for us; and if he had been unwilling to
suffer for us, what had been our state and condition to all eternity?
We should have suffered eternal misery. If you would not have Christ
of another mind, why will you be of another mind? 1 Peter 4:1, 'For
asmuch then as Christ hath suffered for us in the flesh, arm
yourselves likewise with the same mind; for he that hath suffered in
the flesh hath ceased from sin.'

4. If you be 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 Jesus 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
providentia, 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 mere
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 Jesus 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. It is clear this,
that all his condescension conduced to make up the remedy more
full; and it 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
Jesus Christ, that, though he was rich, yet for your sakes he become
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 men's 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 incumbrance, 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. 10:25, 'It is enough for a disciple
that he be as his master, and a servant as his lord.' Uriah would not
give way to any softness, while Joab 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. It is some argument
that the vilest are capable thereof, as well as the most generous and
best deserving, and oftener it happeneth 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 James 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 ourselves 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 a
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 it is said, chap. 8:21, 'Another of
his disciples said unto him, Suffer me first to go and 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 respite, until 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? 'Let the dead bury their dead, but go
thou and preach the kingdom of God;' that is, leave that office to
others who are not designed for this divine and holy employment. It
seemeth hard to many that Christ should deny 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. Show 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 it 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 Num. 6:6–8, '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 acknowledge his 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 it is meant of the priest's 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, Lev.
21:11, 12, 'He shall not go in to any dead body, nor defile himself for
his father or his mother; neither shall he go out of the sanctuary, nor
profane 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 show the
urgency of this present service and employment, 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 refusal. Christ would show hereby—(1.)

That all human 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 anything 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
proselytes 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 John 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
thyself 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 heinous, 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
deserts 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 too early, he
might meet with a lion in his range and walk before they were retired
into their dens. Thus do men alarm themselves with their own
foolish fears to excuse their idleness and negligence. So again Prov.
15:19, 'The way of the slothful is as an hedge of thorns, but the way of
the righteous is made plain.' They imagine difficulties and intolerable
hardships in a course of godliness: but it is their cowardice and
pusillanimous negligence which maketh the ways of God seem hard:
they are all comfortable, plain, and easy to the pure and upright
heart and willing mind. Come we to the New Testament: Luke 14:18–
20, 'They all with one consent began to make excuse. The first said, I
have bought me a piece of ground, and I must go to see it; I pray thee
have me excused. And another said, I have bought five yoke of oxen,
and I go to prove them; I pray thee have me excused. And another
said, I have married a wife, and cannot come.' The meaning is, many
were invited to everlasting happiness, but they preferred their
designs of worldly advantages. Mark, they do not absolutely deny,
but make excuse. Excuses are the fruit of the quarrel between
conviction and corruption. They are convinced of better things, but
being prepossessed and biassed with worldly inclinations, they dare
not fully yield nor flatly deny, therefore they choose a middle course,
to make excuses. Doing is safe, or preparing ourselves to do, but
excusing is but a patch upon a filthy sore, or a poor covering of fig-
leaves for a naughty heart.

3. The usual excuses which sinners may, and usually do allege, are
these four:—The difficulty of religion, the danger that attendeth it,
want of time, and that they have no power or strength to do good.

[1.] For the first. It is troublesome and tedious to flesh and blood to
be held to so much duty, and to wean our hearts from things we so
dearly love; and the world thinketh that we are too nice and precise
to urge men to such a strict and holy and heavenly life, and less ado
will serve the turn.

To this I answer:—

(1.) Diligence is certainly necessary to all that will be saved: Phil.

2:12, 'Work out your own salvation with fear and trembling;' 2 Peter
3:14, 'Be diligent, that ye may be found of him in peace, without spot
and blameless.' And, therefore, if you cannot deny the ease and sloth
of the flesh, you are wholly unfit for the work of godliness.

(2.) This diligence is no more than needeth, whatever the carnal

world thinketh, who leave the boat to the stream, and hope to be
accepted with God for a few cold and drowsy devotions, or some
superficial righteousness. A painter-stainer will think a painter-
limner too curious, because his own work is but a little daubing. The
broad way pleaseth the world best, but the narrow way leadeth to
life.

(3.) This diligence may be well afforded, considering that eternal life
and death is in the case. Life! will you stop a journey for your lives
because it is a little tedious, or there is dirt in the way, or the wind
bloweth on you, and the like? Since it is for God and heaven, we
should not grudge at a little labour: 1 Cor. 15:58, 'Therefore be ye
steadfast, unmovable, always abounding in the work of the Lord;
forasmuch as ye know that your labour is not in vain in the Lord.'
There is also death in the case. Now, which is better, to take a little
profitable pains in godliness, or to endure everlasting torments? To
save a little labour or diligence in the holy life, and run the hazard of
being miserable for ever. Which is worst? The trouble of physic, or
the danger of a mortal disease?

[2.] Another excuse is the danger which attendeth it. It may expose
you to great troubles to own God and religion heartily; and if there be
peace abroad, and magistrates countenance religion, yet many times
at home a man's greatest foes may be those of his own household,
Mat. 10:36. But for the pleasing or displeasing of your relations you
must not neglect your duty to God; as Jerom to Heliodorus, per
calcatum perge patrem—if thy father lie in the way, tread upon his
bowels rather than not come unto Christ. Our Lord hath expressly
told us, Mat. 10:37, 'He that loveth father or mother more than me, is
not worthy of me.' Neither favour nor disfavour of our friends is a
just let or impediment to our duty. The advantages we can or are
likely to receive from parents are not worthy to be compared with
those we expect from God, nor is their authority over us so great as
God's is: Luke 14:26, 'If any man come to me, and hate not his father
or mother, and wife, and children, and brethren and sisters, yea, and
his own life also, he cannot be my disciple.' Though Christianity doth
not discharge us from obedience to parents, yet the higher duty must
be preferred, namely, obedience to Christ, and loving less is hating.
[3.] Another excuse is, I have no time to mind soul affairs. My
distractions in the world are so great, and my course of life is such,
that I have no leisure. I answer—Will you neglect God and salvation
because you have worldly things to mind? Whatever your business
be, you have a time to eat, and drink, and sleep; and have you no
time to be saved? Better encroach upon other things than that
religion should be cast to the walls or jostled out of your thoughts.
David was a king, and he had more distracting cares than most of us
have or can have, yet he saith, Ps. 119:147, 148, 'I prevented the
dawning of the morning; and cried; I hoped in thy word. Mine eyes
prevent the night-watches, that I may meditate in thy word;' and ver.
164, 'Seven times a day do I praise thee, because of thy righteous
judgments.' Do you spend no time in idleness, vain talking, and
carnal sports? and might not this be better employed about heavenly
things? Eph. 5:15, 16, 'See then that ye walk circumspectly, not as
fools, but as wise, redeeming the time, because the days are evil.'
Vitam non accepimus brevem, sed fecimus, nec inopes temporis, sed
prodigi sumus. God hath not set you about work that he alloweth you
no time for, but we waste our time, and then God is straitened. Many
poorer than you have time, because they have a heart and will to
improve it.

[4.] I have no power or strength to do good. And what will you have
us do? This is the excuse of the idle and naughty servant: Mat. 25:24,
'I knew that thou wert a hard man, reaping where thou hast not
sown, and gathering where thou hast not strawed.' God sets you
about work, but giveth you no strength, is your excuse; but certainly
you can do more than you do, but you will not make trial. God may
be more ready with the assistances of his grace than you can imagine.
The tired man may complain of the length of the way, but not the
lazy, who will not stir a foot. If you did make trial, you would not
complain of God, but yourselves, and beg grace more feelingly. 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? It 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 ourselves is to countermand and contradict his
authority: it is flat disobedience, though we do not deny the duty, but
only shift off and excuse our present compliance; for he is as
peremptory for the time and season as for the duty. 'Now while it 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,
it is flat disobedience for us to say, To-morrow; or Suffer me first 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 anything to exempt us from this
work. To plead that the people's 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 ourselves 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 myself, so as I
may finish my course with joy, and the ministry which I have
received of my Lord Jesus, to testify the gospel of the grace of God.'
He was willing and ready to endure what should befall him at
Jerusalem, 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 anything be
an excuse to you? Should your souls be nearer and dearer to us than
to yourselves?
[3.] It appeareth from the matter of the duty imposed on you, if you
consider the excellency and the necessity of it.

To begin first: The excellency. All excuses against obedience to God's

call are drawn from the world and the things that are in the world.
Now there is no comparison between the things of the world and
following Christ's counsel, that we may be everlastingly happy. 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 a 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?

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 straits, 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 hesitancy, 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
yourselves 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 employ us
thus and thus, we must not contradict it, or plead anything by way of
excuse.

Use. Do not neglect your duty for vain excuses. The excusing humour
is very rife and very prejudicial to us, for the sluggard hath a high
conceit of his own allegations: Prov. 26:16, 'The sluggard is wiser in
his own conceit than seven men that can render a reason.' In the
Eastern countries their council 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 crazybrained 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 Thes.
2:12. The sluggard thinketh it is a venture, and he may venture on
one side as well as the other; but it 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 joints 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 reiected 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: Luke 19:22, 'Out of thy own mouth will I judge 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 is the
strongest conviction which ariseth from a man's own bosom; that is
the reason why there are so many appeals to conscience in scripture:
1 Cor. 10:15, 'I speak as to wise men; judge 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 a 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 a 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 nets and followed him.' The scoffing
atheistical world thinketh it easiness and fond credulity, but it
argueth a sound impression. The impulsions of the Holy Spirit work
in an instant, for they carry their own evidence with them: Gal. 1:16,
'Immediately 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, John 5:4. To adjourn and put it off, as Felix did, Acts
24:25, 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: 'Ps. 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
thyself 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 or 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 ere 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. It is a 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 it is hard; if
it be hard to-day, it will be harder to-morrow, when God is more
provoked, and sin more strengthened, Jer. 13:23. Yea, it may be, our
natural faculties are decayed, the vigour 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 profane 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 forego 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 leisure? when such encumbrances are
over, you shall get your hearts into better posture. Oh no; it is
hypocrisy to think you are willing when you delay. Nothing now
hindereth 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 use is, 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 persuaded 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 Peter 1:9,
'He that lacketh these things is blind, and cannot see afar off.'

2. Another cause is security. They do not take these things into their
serious thoughts. Faith showeth it is sure, and consideration
bringeth it near: Amos 6:3, 'Ye put far away the evil day.' Things at a
distance do not move us. We should pray, and preach, and practise
as if death were at our backs, and remember that all our security
dependeth upon the slender thread of a frail life.

3. Another cause is averseness of heart; they have no mind to these

things: Rom. 8:7, 'The carnal mind is enmity against God.' The heart
is inclined to worldly vanities, set against God and godliness. Now let
us consider the heinousness of this sin. It is ingratitude and
unthankfulness for God's eternal love: Ps. 103:17, 'The mercy of the
Lord is from everlasting to everlasting upon them that fear him.' It is
also disingenuity; we would be heard presently: Ps. 102:2, 'Lord,
hear me speedily.' To-day is the season of mercy, to-morrow of duty.
We are always in haste, would have the Lord to tarry for our sinful
leisure, when we will not tarry his holy leisure. It is also base self-
love; we can be content to dishonour God longer, provided at length
we may be saved. Lastly, it is great injustice to keep God out of his
right; he hath been long enough kept out of his right already: 1 Peter
4:3, 'The time past of our life may suffice to have wrought the will of
the Gentiles.' Therefore, let us no longer delay, but speedily address
ourselves to entertain the motions of the Holy Spirit.

LOOKING BACK ILL BECOMES THOSE THAT HAVE SET THEIR

FACE HEAVENWARD

WE are now come to the third instance, wherein we are instructed

how to avoid miscarriages in following Christ.

The first instance teaches us to beware of hasty and hypocritical

profession, which is the fruit of resolution without deliberation, or
sitting down and counting the charges; this was the fault of the
scribe.

The second instance cautioneth us against dilatory shifts and

excuses. The most necessary business must not be put off upon any
pretence whatsoever.

The third instance forbiddeth all thoughts of compounding, or hopes

to have Christ and the world too; as this man hoped first to secure
his worldly interest, and then to follow Christ at leisure. Whether this
man were called, or uncalled, it appeareth not. It is only said in the
text, 'Another also said:' the middle person was only called by Christ;
the other two offered themselves. The first was forward, upon a
mistaken ground, to share the honours of the kingdom of the
Messiah, which he supposed to be temporal. This last offereth
himself, but his heart was not sufficiently loosened from the world.
From both we see that 'it is not in him that willeth, nor in him that
runneth, but God that showeth mercy,' Rom. 9:16; for neither of
those that offered themselves are accepted.

In the words you may observe:—

1. His request.

2. Christ's answer.
1. His request. This third offereth himself to be a disciple of Christ,
but with an exception—that he might take his farewell at home, and
dispose of his estate there, and so secure his worldly interests: 'I will
follow thee, but let me bid those farewell which are at home in my
house.' You will say, What harm in this request? Elijah granted it to
Elisha, 1 Kings 19:21. When he had laid his mantle on him, thereby
investing him in the office of a prophet, Elisha said, 'Let me, I pray
thee, go and kiss my father and my mother, and then I will follow
thee:' which the prophet granteth, and gave way to Elisha to go home
and salute his friends.

I answer—

[1.] The evangelical ministry exceedeth the prophetical, both as to

excellency and necessity, and must be gone about speedily without
any delay. The harvest was great, and such an extraordinary work
was not to be delayed nor interrupted.

[2.] If two men do the same thing, it followeth not that they do it with
the same mind. Things may be the same as to the substance or
matter of the action, yet circumstances may be different. Christ knew
this man's heart, and could interpret the meaning of his desire to go
home first. He might make it a pretence to depart clean away from
Christ. We cannot distinguish between the look of Abraham and the
look of Lot. One is allowed, the other forbidden. Abraham is allowed
to look towards Sodom: Gen. 19:28, 'And Abraham got up early in
the morning, and looked towards Sodom, and behold the smoke of
the country went up as the smoke of a furnace.' Yet Lot and his
family are forbidden to look that way: Gen. 19:17, 'Look not behind
thee.' We cannot distinguish between the laughter of Abraham and
the laughter of Sarah: Gen. 17:17, 'And Abraham fell upon his face,
and laughed, and said in his heart, Shall a child be born to him that is
an hundred years old? and shall Sarah, that is ninety years old, bear?'
Now compare Gen. 18:12; it is said, 'And Sarah laughed within
herself, saying, After I am waxed old, shall I have pleasure, my lord
also being old?' Yet she is reproved, 'For the Lord said, Wherefore
did Sarah laugh?' The one was joy and reverence, the other unbelief
and contempt. We cannot distinguish between the Virgin Mary's
question, Luke 1:34, 'How can this be?' and the question of Zachary,
John's father, Luke 1:18, 'How shall I know this, for I am an old
man?' Mary was not reproved, but he was struck dumb for that
speech. But though we cannot distinguish, God, that knoweth the
secrets of all hearts, can distinguish.

[3.] Those that followed Christ on these extraordinary calls were to

leave all things they had, without any further care about them: Mat.
19:21, 'Sell all that thou hast, and follow me, and thou shalt have
treasure in heaven.' So Mat. 4:19, 20, 'He saith unto them, Follow
me, and I will make you fishers of men: and they straightway left
their nets and followed him.' So Mat. 9:9, 'As Jesus passed forth from
thence, he saw a man named Matthew sitting at the receipt of
custom: and he saith unto him, Follow me. And he arose, and
followed him.' Therefore it was preposterous for this man to desire to
go home to order and dispose of his estate and family, before he
complied with his call.

[4.] In resolution, estimation, and vow, the same is required of all

Christians, when Christ's work calleth for it: Luke 14:33, 'So likewise,
whosoever he be of you that forsaketh not all that he hath, he cannot
be my disciple.'

2. Christ's answer, which consists of a similitude, and its

interpretation joined together.

[1.] The metaphor or similitude. Taken from ploughmen, who cannot

make straight furrows if they look back. So, to look back, after we
have undertaken Christ's yoke and service, rendereth us unfit for the
kingdom of God. Putting our hands to the plough is to undertake
Christ's work, or to resolve to be his disciples. Looking back, noteth
an hankering of mind after the world, and also a return to the
worldly life. For, first, we look back, and then we go back. First, we
have an over-valuing of the world, and then we return to the worldly
life.

Doct. That looking back will not become those who have set their
faces heavenward.

We have an instance in the text of a man which pretended to follow

Christ, which is to set our faces heavenward (for we follow Christ,
first in labour and patience, and then into glory). But he would look
back, and had many thoughts of what he had left at home. And he is
pronounced unfit for the kingdom of God, that is, to be a disciple of
Christ. And we have another instance, recommended to our
observation by our Lord himself: Luke 17:32, 'Remember Lot's wife;'
that is, remember her sin, and remember her punishment. Both are
taken notice of, Gen. 19:26, 'But his wife looked back from behind
him, and she became a pillar of salt.' There was a hankering of mind
after what she had left in Sodom. She looked back, because she had
left her heart behind her; there were her kindred, her friends, and
her country, and pleasant place of abode. That look was a kind of
repenting that she had come out of Sodom. And what was her
punishment? She that looked back perished as well as they that never
came out. Yea, she is set up as a monument or spectacle of public
shame and dishonour, to warn the rest of the world to obey God, and
trust themselves with his providence.

In handling this point I shall show you:—

1. Upon what occasions we may be said to look back.

2. How ill this becomes those that have put their hands to the
plough.

1. Upon what occasions we may be said to look back. A double pair I

shall mention.

The first sort of those:—

[1.] That pretend to follow Christ, and yet their hearts hanker after
the world, the cares, pleasures, and vain pomp thereof. Certainly all
that would follow Christ must renounce their worldly affections and
inclinations, or else they can make no work of Christianity. I prove it
from the nature of conversion, which is a turning from the creature
to God, from self to Christ, and from sin to holiness. The first is
proper to our case. As our degeneration was a falling from God to the
creature, Jer. 2:13, so our regeneration is a turning from the creature
to God. If we leave the world unwillingly, our dedication will soon
come to nothing, for then our hearts are false with God in the very
making of the covenant. If we engaged ourselves to God before the
fleshly mind and interest were never well conquered, as we were not
well loosened from the world, so not firmly engaged to God, and
therefore, when our interest requires it, we shall soon forsake God.

[2.] When men are discouraged in his service by troubles and

difficulties, and so, after a forward profession, all cometh to nothing:
Heb. 10:38, 'If any man draw back, my soul shall have no pleasure in
him.' The former is looking back, and this is drawing back. The one
ariseth out of the other: all their former zeal and courage is lost, they
are affrighted and driven out of their profession, and relapse into the
errors they have escaped. This is the first pair. Once more, the other
pair is this:—

There is a looking back with respect to mortification, and a looking

back with respect to vivification.

(1.) With respect to mortification, which is the first part of

conversion. So we must not look back, or mind anything behind us,
which may turn us back, and stop us in our course. The world and
the flesh are the things behind us; we turned our back upon them in
conversion, when we turned to God. Grace 'teaches us to deny
ungodliness and worldly lusts,' Titus 2:12. It is the world that doth
call back our thoughts, and corrupt our affections—the world, that is
an enemy to God, and our religion, James 4:4. Therefore, the world
must be renounced, and we must grow dead to the world, that we
may be alive to God. There is no halting between both.

(2.) With respect to vivification, or progress in the duties of the holy

and heavenly life. So the apostle telleth us, Phil. 3:13, 'But this one
thing I do, forgetting those things which are behind, and reaching
forth unto those things which are before,' &c. Farther progress in
holiness is the one thing that we should mind, and that above all
other things. This is the unum necessarium, Luke 10:42; the primum
or principium, the one thing, that is, the main thing: Ps. 27:4, 'One
thing have I desired of the Lord, that will I seek after.' But how
should we mind it? Not looking to the things which are behind, but
looking to the things which are before. The things behind are our
imperfect beginnings, or so much of the race as we have overcome
and got through. It is the sluggard's trick to consider how much of
the journey is past, or how far the rest of the racers are behind him.
But he that sets heartily to his business considers how much is
before, that he may get through the remainder of his race, and so
obtain the prize. The things which are before us are God and heaven,
and the remaining duties of the holy life. These we should mind, and
not look back, as satisfying ourselves with what we have attained to
already.

2. How ill it becometh those that have put their hands to the spiritual
plough.

[1.] In respect of the covenant into which they enter, or the manner
of entrance into it, which is by a fixed unbounded resignation of
themselves unto God. Till this be done, we are but half Christians. As
suppose we desire privileges, would have God to be our God, but
neglect duties, and are loth to become his people; or suppose we see
a necessity of that, and so are in some measure willing to give up
ourselves to him, yet if our resolution be not fixed, or be not
unbounded, without reserves, and against all reserves, the covenant
is not condescended unto. We do nothing unless we do that which is
further required of us.
(1.) If it be not fixed, but wavering, we do but treat; we do not
conclude, and come to a full agreement with God: Acts 11:23, 'He
exhorted them all, that, with full purpose of heart, they would cleave
unto the Lord.' It implieth such a resolution as carrieth the force of a
principle. Agrippa was almost a Christian, had some enamouring and
uncertain inclinations: Acts 26:28, 'Almost thou persuadest me to be
a Christian.' Christ is resolved to stick to his servants, and therefore
he expects that they should be resolved to stick to him.

(2.) If it be not unbounded, reserving nothing, but leaving all to

Christ, to be disposed of at his will. Except but one thing, and the
covenant is not fully concluded; it sticketh at that article; it is but
hucking with God, not agreeing with God. Resolving with reserves is
no resolution at all. It is but dealing like Ananias and Sapphira,
giving something, and keeping back the rest, Acts 5. Christ will have
no disciples which will not part with all. Nothing must be reserved,
neither credit, nor life, nor estate, Luke 14:28. Now, none of this can
be as long as you look back, or allow that that will tempt you to look
back; that is, till you be thoroughly loosened from the world; for
whilst the heart cleaveth to any earthly thing, your resolution is
unfixed. They that only take Christ upon liking, will soon be tempted
to mislike him and his ways; and your resolution is not unbounded,
whilst you set upon the profession of religion, and yet keep the
world, or something of the world: your heart will ever and anon be
seeking occasions to withdraw; for you were false at heart at your
first setting out, and treacherous in the very making of your
covenant.

[2.] With respect to the duties of Christianity, or that part of the

kingdom of God which concerneth your obedience to him, you are
never fit for these while the heart cleaveth to earthly things, and you
are still hankering after the world.

A threefold defect there will be in our duties:—

(1.) They will be unpleasant.

(2.) They will be inconstant.

(3.) Imperfect in such a degree as to want sincerity.

(1.) Your duty will be unpleasant to you, so far as you are worldly and
carnal, so that you can never yield cheerful and ready obedience to
God. Certain it is that we must serve God, and serve him with
delight. His commandments should be kept, and they should not be
grievous to us, 1 John 5:3. Now, what is the great impediment?
Worldly lusts are not thoroughly purged out of the heart; for
presently he addeth this reason, 'For whatsoever is born of God
overcometh the world.' It is a hard heart maketh our work hard; and
the heart is hard and unpersuadable when our affections are engaged
elsewhere. The readiness of our obedience dependeth on the fervency
of our love; the fervency of our love on our victory over the world;
our victory over the world on the strength of our faith; the strength
of our faith on the certainty we have of the principal object of our
faith; the principal object of our faith is, that Jesus is the Son of God,
whose counsel we must take, if we will be happy. And the evidence of
that principle is the double testimony or attestation given to him
from heaven, or in the heart of a believer. Once settle in that, that
you can entirely trust yourselves and all your interests in the hands
of Christ, and all duties will be easy.

(2.) You will be inconstant in it, and apt to be ensnared again, when
you meet with occasions and temptations that suit with your heart's
lusts. As the Israelites were drawn out of Egypt against their wills,
the flesh-pots of Egypt were still in their minds, and, therefore, were
ready to make themselves a captain and return again, Num. 14:4;
and James 1:8, 'A double-minded man is unstable in his ways.'
Nothing will hold an unwilling heart. Demas had not quitted this
hankering mind after the world, and therefore it prevented him
doing his duty: 2 Tim. 4:10, 'Demas hath forsaken me, having loved
this present world.' He left the work of the gospel to mind his own
private affairs. The love of riches, pleasure, ease, and safety, if they
be not thoroughly renounced, will tempt us to a like revolt and
neglect of God. Therefore, to prevent it, when we first put our hands
to the plough, we must resolve to renounce the world: Ps. 45:10,
'Forget also thine own people, and thy father's house.' Look back no
more. As long as we are entangled in our lusts and enticements of the
world, we are unmeet to serve God. Paul counted those things that
were gain to him to be loss for Christ: Phil. 3:7, 8, 'Yea, doubtless,
and I count all things but loss, for the excellency of the knowledge of
Christ Jesus my Lord, for whom I have suffered the loss of all things,
and count them but dung, that I may win Christ.' Paul repented not
of his choice, but showeth his perseverance in the contempt of the
world,—I have counted, and do count. He seeth no cause to recede
from his choice. Many affect novelties, are transported at their first
change, but repent at leisure.

(3.) We are imperfect in it; I mean, to such a degree as to want

sincerity, for they bring nothing to perfection, Luke 8:14. Their fruit
never groweth ripe or sound, for religion is an underling. Some good
inclinations they have to heavenly things, but their worldly affections
are greater, and overtop them so, that though they do not plainly
revolt from their profession, yet their duties want that life and power
which is necessary, so that they bring little honour to Christ by being
Christians.

[3.] In respect of the hurt that cometh from their looking back, both
to themselves and to religion.

(1.) To themselves: 2 Peter 2:20, 21, 'For if after they have escaped
the pollutions of the world through the knowledge of our Lord and
Saviour Jesus Christ, they are again entangled therein, their latter
end is worse with them than their beginning. For it had been better
for them not to have known the way of righteousness, than, after they
have known it, to turn from the holy commandment delivered to
them.' Many have so much of the knowledge of Christ as to cleanse
their external conversation; but sin and the world were never so
effectually cast out but they are in secret league with them still; and,
therefore, they are first entangled, and then overcome; first enticed
by some pleasure or profit, and then carried away with the
temptation. But what cometh of this? 'Their latter end is worse than
their beginning.' Their sin is greater, since they sin against light and
taste; their judgment is greater, both spiritual and eternal; as God
giveth them over to brutish lusts, and to the power of Satan. And this
will be a cutting thought to them to all eternity, to remember how
they lost their acquaintance with, and benefit by, Christ, by looking
back to the world, and deserting that good way wherein they found
so much sweetness in Christ.

(2.) The mischief which is done to religion. They wonderfully

dishonour God, and bring contempt upon the ways of godliness,
when, after they have made trial of it, they prefer sin before it, as if
God had wearied them, Micah 6:3. Therefore it is just with God to
vindicate his honour. And Satan, after he seemeth to be for a while
rejected, taketh a more durable possession of them, Luke 11:26. Oh,
think of this often!—to look back after we seemed to escape doth
involve us in the greater sin and misery. Better never to have yielded
to God so far, than to retract at last, partly because their sins are sins
against knowledge: Luke 12:47, 'That servant which knew his Lord's
will, and prepared not himself, neither did according to his will, shall
be beaten with many stripes.' Partly because they are unthankful for
so much deliverance, by the knowledge of Christ, as they received,
and that is an heinous aggravation of their offence. Partly because
their sin is treachery and breach of vows, for they turned the back
upon the world and all the allurements thereof, when they consented
to the covenant, and resolved to follow Christ in all conditions, till he
should bring them into a place of rest and safety. Partly because they
sin against experience, after they have had some relish and taste of
better things, Heb. 6:4. Partly because their conversion again is the
more difficult, the devil having a greater hold of them, Mat. 12:44.

[4.] With respect to the disproportion that is between the things that
tempt us to look back, and those things that are set before us.
(1.) The things that tempt us to look back are the pleasures of sin and
the profits of the world. Both are but a temporary enjoyment: Heb.
11:25, 'The pleasures of sin, which are but for a season.' The
pleasures of sin are base and brutish, which captivate and bring a
slavery on the soul, Titus 3:3. The enjoyments of the world cannot
last long; your gust and relish of them, within a little while will be
gone, 1 John 2:17; yet these are the things that tempt you to forget
and draw you off from God. And will you marry your souls again to
those sins from which they were once divorced, and for such paltry
vanities repent of your obedience to God, even after you have made
trial of him? Are these things grown better, or God grown worse, that
you should turn your hearts from him to them?

(2.) The things that are before you are God and heaven;
reconciliation with God, and the everlasting fruition of him in glory.

Reconciliation with God, with the consequent benefits; communion

with God now, peace of conscience, the gift of the Spirit, and the
hopes of glory. If there were no more than these, shall we look back?
Can we find better things in the world? Alas! there is nothing here
but fears and snares, a vexatious uncertainty, and polluting
enjoyments, such as may easily make us worse, but cannot make us
better. What is this but to forsake the cold flowing waters for a dirty
puddle? Jer. 18:14, our own mercies for lying vanities, Jonah 2:8.

The everlasting fruition of him in glory. Shall we look back that are
striving for a crown of endless glory, as if we were weary of the
pursuit, and give it over as a hopeless or fruitless business? If Christ
will lead us to this glory, let us follow him, and go on in what is well
begun without looking back. Never let us leave a crown of glory for a
crown of thorns.

Use. Is for instruction, to teach us what to do if we would set about

the strict practice of religion.
1. See that your worldly love be well mortified, for till you be dead to
the world God cannot recover his interest in your souls, nor the
divine nature be set up there with any life and power, 2 Peter 1:4; see
also 1 John 2:15, and 1 John 5:4. Till this be done, God and glory
cannot be your ultimate end, nor the main design of your life; for the
world will turn your hearts another way, and will have the principal
ruling and disposing of your lives: the world will have that love, trust,
care, and service that belongeth to God, and be a great hindrance to
you in the way to heaven, and you will never have peace. The world
doth first delude you, and then disquiet you, and if you cleave to it as
your portion, you must look for no more. Well, then, mortified it
must be; for how can you renounce the world as an enemy if your
hearts be not weaned from it so far that it is a more indifferent thing
to you to have it or want it, and that you be not so eager for it, or so
careful about it?

2. Let not the world steal into your hearts again, nor seem so sweet to
you, for then you are under a temptation. It is our remaining folly
and backsliding nature that is ever looking to the world which we
have forsaken. Now, when you find this, whenever the world hath
insinuated into your affections, and chilled and cooled them to God
and heaven, see that the distemper be presently expelled. Pray, as
David, Ps. 119:36, 'Incline my heart unto thy testimonies, and not
unto covetousness.' Be sure to be more fruitful in good works: Luke
11:41, 'Give alms of such things as you have, and behold all things are
clean unto you.' We renounced the world in our baptismal vow, we
overcame the world in our whole after course. It is not so got out of
any but that we still need an holy jealousy and watchfulness over
ourselves. Now, that we may do both of these, I shall give you some
directions.

[1.] Fix your end and scope, which is to be everlastingly happy in the
enjoyment of God. The more you do so, the less in danger you will be
of looking back. We are often pressed to lay up treasures in heaven,
Mat. 6:20; and, as those that are 'risen with Christ,' to 'seek the
things which are above,' Col. 3:1. Our Lord himself saith to the young
man, Mark 10:21, 'Go, sell all that thou hast, and give to the poor,
and thou shalt have treasures in heaven.' If your life and business be
for heaven, and your mind be kept intent on the greater matters of
everlasting life, nothing will divert you therefrom; you will almost be
ready to forget earth, because you have higher and better things to
mind. It is not barely thinking of the troubles of the world, or
confessing its vanities, will cure your distempers, but the true sight of
a better happiness. A little in hand is better, you will think, than
uncertain hopes; but a sound belief, which is 'the substance of things
hoped for, the evidence of things not seen,' that openeth heaven to
you, and will soon make you of another mind.

[2.] Entirely trust yourself, and all your concernments, in the hand of
God. Christ expected from all those whom he called in an
extraordinary manner, that they should leave all without any thought
or solicitude about it, trusting in him not only for their eternal
reward, but for their provision and protection by the way during
their service. And the same in effect is required of all Christians; not
to leave our estates or neglect our calling, but renouncing the world,
and resolving to take such a lot in good part as he shall carve out to
them. All that enter into covenant with God must believe him to be
'God all-sufficient,' Gen. 17:1. The apostle, when he dissuadeth from
worldliness, he produceth a promise of God's not forsaking us and
leaving us utterly destitute: Heb. 13:5, 'Let your conversation be
without covetousness, and be content with such things as you have.
For he hath said, I will never leave thee nor forsake thee.' On the
other side, certainly, it is unbelief that is the cause of apostasy, or
falling back from God: Heb. 3:12, 'Take heed, brethren, lest there be
in any of you an evil heart of unbelief in departing from the living
God.' Certainly, when we have resigned up ourselves to Christ to do
his work, we may trust him boldly, and serve him cheerfully; we need
not look back to shift for ourselves. 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,' Ps. 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. Whatever glorious notions they have of God, or pretences
of admiring free grace, it 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 worldly
state, and launch out no further in the cause of religion than they
may easily get ashore again when a storm cometh, and love and serve
God no further 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. It 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 it 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 show. The observant
and watchful Christian will soon find where his great hinderance
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: Ps. 25:1,
'Unto 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 Jesus Christ,' Rev. 1:9; the
other is called, 'His kingdom and glory,' 1 Thes. 2:12. By the first we
are prepared for the second; and the second is the great
encouragement. Now they that look back are unfit for either the
duties of Christians or the reward of Christians; he flincheth from his
duty here, and shall be shut out of heaven at last: 2 Thes. 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.

What you have wrought: 2 John 8, 'Look to yourselves, 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 complete 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: Num. 6:12, 'The days that were before shall be lost, because
his separation was defiled.' He was to begin all anew. 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 expense that you have been at to be to
no purpose.
 THE EXCELLENCY OF SAVING FAITH
But we are not of them who draw back unto perdition; but of
them that believe to the saving of the soul.—HEB. 10:39.

IN the verse immediately preceding there is a dreadful doom

pronounced on apostates, that God will take no pleasure in them.
Now lest they should be much affrighted with the terror of it, and
suppose that he had too hard an opinion of them, he showeth, that
though 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 apostasy.

2. An assertion of the truth and constancy of their faith.

That clause I shall insist upon, ἐκ πίστεως εἰς περιποίησιν ψυχῆς.

Where, first, take notice of their faith, ἐκ πίστεω̄ς; secondly, their
perseverance, εἰς περιποίησιν ψυχῆς. 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 Peter 1:5, 'Ye are kept by the power of God through faith unto
salvation.' It 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 a happiness that lieth in an invisible world, when in the
meantime he permitteth us to be harassed with difficulties and
troubles, requireth faith; and by faith alone can the heart be upheld,
till we obtain this salvation. So ver. 9, 'Receiving the end of your
faith, the salvation of your souls.' It 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 is the end
and aim of faith.

To make this 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 it is repeated again upon the
occasion of the doctrine of self-denial, Mat. 16:25, 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 the soul concerneth eternal life. If life be lost temporally, it
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 ourselves, or else obtain eternal salvation.
They that are thirsty 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 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 money, 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 whatever
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 thyself, 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 Jesus
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 itself, 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. 6:19–21, 'Lay not up for yourselves treasures upon
earth, where moth and rust doth corrupt, and where thieves break
through and steal. But lay up for yourselves 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 deserve not our
love nor esteem. Only heavenly things deserve to be our treasure. If
our hearts be set upon these things, it 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, and scope, and happiness. It is easy
to prove the worth of these things in the general, as it 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, it is difficult and
hard to cause them to set their hearts on 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 forego, 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
forego 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,' Ps. 119:111. If a man hath
little ready money, yet if he have a heritage to live upon, or sure
bonds, he is well 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 them afar off, and were persuaded of them, and
embraced them;' and Ps. 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.

Use 1. Is information concerning a weighty truth, namely, what the

faith is by which the just do live. It is such a trust or confidence in
God's promises of eternal life through Jesus 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 observe:—

1. That faith looketh mainly to heaven, or the saving of the soul, as

the prime benefit offered to us by Jesus Christ. For all attend to this:
1 Tim. 1:16, 'For a pattern to them who should hereafter believe on
him to life everlasting.' This was that they chiefly aimed at, and
therefore called 'the end of our faith,' 1 Peter 1:9. For this end were
the scriptures written: John 20:31, 'These things are written that ye
might believe that Jesus is the Christ, the Son of God, and that
believing ye might have life through his name.' The scriptures are
written to direct us to know Christ aright, who is the kernel and
marrow of all the scriptures, who is the great subject of the gospel;
and that the chief benefit we have by him is eternal life, by which all
our pains and losses for Christ are recompensed, and from whence
we fetch our comfort all along during the course of our pilgrimage,
and upon the hopes of which the life of grace is carried on, and the
temptations of sense are defeated, so that this is the main blessing
which faith aimeth at.

2. That the sure grounds which faith goeth upon is God's promise
through Jesus Christ; and so it implieth:—

[1.] That there is a God, who is 'a rewarder of them that diligently
seek him;' for the apostle, pursuing this discourse, telleth us, Heb.
11:6, that a man must believe God's being and bounty before he can
do anything to the purpose for him.

[2.] That this God hath revealed himself in Jesus Christ as willing to
accept poor creatures who refuse not his new covenant and
remedying grace, to pardon and life; for the guilty creature would
stand at a distance, and not receive his offers with any comfort and
satisfaction, had not God been 'in Christ reconciling the world to
himself,' 2 Cor. 5:19. But now they may be invited to come to him
with hope, ver. 20. And his gracious promises, standing upon such a
bottom and foundation, are the sooner believed: 2 Cor. 1:20, 'For the
promises of God are in him,' yea, and in him, amen, to the glory of
God by us;' that is, the promises of God propounded in Christ's name
are undoubtedly true; they are not yea and nay, but yea and amen.
They do not say yea to-day, and nay to-morrow; but always yea, so it
is, and amen, so it shall be, because they stand upon an immutable
foundation, the everlasting merit and redemption of Christ.

[3.] It implieth that the scriptures which contain these offers and
promises are the word of God. For though God's veracity be
unquestionable, how shall we know that we have his word? It is laid
at pledge with us in the scriptures, which are the declaration of the
mind of the eternal God. The promises are a part of those sacred
scriptures which were written by the inspiration of the Holy Spirit,
and sealed with a multitude of miracles, and bear the very image and
superscription of God (as everything which hath passed his hand
hath his signature upon it, even to a gnat or pile of grass), and have
been received and preserved by the church as the certain oracles of
God, and blessed by him throughout all generations and successions
of ages, to the convincing, converting, sanctifying, and comforting of
many souls, and carry their own light, evidence, and
recommendation to the consciences of all those who are not
strangely perverted by their brutish lusts, and blinded by their
worldly affections. For the apostle saith, 'By the manifestation of the
truth commending ourselves to every man's conscience. For if our
gospel be hid, it is hid to those who are lost: the god of this world
having blinded their eyes, lest the light of the glorious gospel should
shine unto them,' 2 Cor. 4:2–4. Upon these grounds doth faith
proceed, which I have mentioned the more distinctly that you might
know how to excite faith; for besides praying for the Spirit of wisdom
and illumination to open our eyes, we must use the means both as
rational creatures and new creatures. And what means are more
effectual than those mentioned?

Is there not a God? If there be not a God, how did we come to be?
Thou wert not made by chance; and when thou wert not, thou
couldst not make thyself. Look upon thy body, so curiously framed,
whose workmanship could this be but of a wise God? Upon thy soul,
whose image and superscription doth it bear? 'Give unto Cæsar the
things which are Cæsar's, and unto God the things which are God's.'
Nay, look upward, downward, within thee, without thee, what dost
thou see, hear, and feel, but the products and effects of an eternal
power, wisdom, and goodness? Thou canst not open thine eyes, but
the heavens are ready to say to thy conscience, Man, there is a God,
an infinite eternal being, who made us and all things else.

Now for the second: Hath not this God revealed himself gracious in
Christ? Nature declareth there is a God, and scripture that there is a
Christ. As there is one God, the first cause of all, infinitely powerful,
wise, and good, therefore it is but reasonable that he should be
served, and according to his own will. But we have faulted in our
duty to our creator, and therefore are in dread of his justice.
Certainly reasonable creatures have immortal souls, and so die not as
the beasts; therefore there is no true happiness in these things
wherein men ordinarily seek it. Is it not then a blessed discovery that
God hath brought life and immortality to light by Jesus Christ; that
he sent him into the world to be a propitiation, and to satisfy his
justice, and to redeem us from our guilty fears? And shall we neglect
this great salvation brought to us by Jesus Christ, or coldly seek after
it? Surely God is willing to be reconciled to man, or else he would
presently have plunged us into our eternal state, as he did the angels
upon their first sinning. But he waiteth, and beareth with many
inconveniences; he beseecheth us, and prayeth us to be reconciled.
And 'how shall we escape if we neglect so great salvation, which was.
first spoken by the Lord, and then confirmed unto us by them that
heard him; God also bearing them witness, both with signs and
wonders, and divers miracles, and gifts of the Holy Ghost, according
to his own will?' Heb. 2–4. Would holy men cheat the world with an
imposture, or would God be accessory in lending his power to do
such marvellous things? It cannot be.

And then for the third: Is not this a part of the word of God, which
holy men have written to consign it to the use of the church in all
ages? 1 John 2:25, 'This is the promise which he hath promised us,
eternal life.' Is not this God's promise? And will not God be mindful
and regardful of his word? He was wont to be tender of it: Ps. 138:2,
'Thou hast magnified thy word above all thy name;' above 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 encourage myself 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 merely 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
joined 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 choose it
for my portion and happiness, and then a confidence and
dependence upon Christ for it, though it lie out of sight, and in the
meantime I be exercised with sundry difficulties and temptations.
Trust is not a bare opinion of Christ's fidelity, but a dependence 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 5:24, '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 choose 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 choose it for my happiness.
But as I judge 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. It is nothing else but a sure and comfortable
dependence upon God through Jesus Christ, in the way of well-
doing, for the gift of eternal life: Ps. 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 persuasion of the mind
that the promises are true; yea, it 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, Loth 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 ver.
14, 'We are made partakers of Christ, if we hold the beginning of our
confidence steadfast unto the end;' and Heb. 10:35, a little before the
text, 'Cast not away your confidence, which hath great recompense of
reward.' In all which places confidence noteth our resolute engaging
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,
though it should be death itself; 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 merchantman: Mat.
13:45, 46, 'The kingdom of heaven is like unto a merchantman
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 sell all to purchase it. No; you must have such a sense of
the excellency and truth of salvation by Christ, that you must choose
it, and let go all that is inconsistent with this choice and trust. You
must be resolved to let go all your sinful pleasures, profit, and
reputation, and your life itself, rather than forfeit these hopes. So
Luke 14:26, 'If any man come unto me, and hate not father and
mother, and wife and children, and brethren and sisters, yea, and his
own life, he cannot be my disciple.' So ver. 33, 'Whosoever he be that
forsaketh not all that he hath, cannot be my disciple.' After such
express declarations of the will of Christ, why should we think of
going to heaven at a cheaper rate, and that the covenant will be
modelled and brought down to our humours? Christ's service will
bring trouble with it. All that is precious in the world must be
renounced, or else we shall not be able to hold out. The same is
inferred out of the doctrine of self-denial, Mat. 16:24. It is the
immediate fruit, yea, the principal act of our trust; for if God be
trusted as our felicity, he must be loved above all, and all things must
give way to God. The same is inferred out of the baptismal covenant,
which is a renouncing the devil, the world, and the flesh, and a giving
up ourselves to Father, Son, and Holy Ghost, as our God. This
renouncing implieth a venturing of all, that we may obtain this
blessedness, or eternal life.

[2.] By all the extraordinary calls and trials that are propounded as a
pattern to us. Faith was ever a venturing all, and a forsaking all, upon
the belief of God's veracity. Let us see Noah's faith: Heb. 11:7, 'By
faith Noah, being warned of God concerning things not seen as yet,
prepared an ark for the saving of his house.' That warning that God
gave him of the flood was extraordinary, but they were 'of things not
seen as yet;' whilst these things were in the mind of God, no man or
angel could know them; and after God revealed them, there was
nothing but his bare word for it. But Noah believed, and what then?
At God's prescription, with vast expense, he prepareth an ark, and
that was selling all. He was of a vast estate, or else he could not have
prepared such a fabric, so many years in building, and so furnished;
but this was the prescribed means to save his household. In the next
place, let us consider Abraham's trial, who was the 'father of the
faithful.' His first trial was, Heb. 11:8, 'By faith Abraham, when he
was called to go out to a place which he should afterwards receive for
an inheritance, obeyed, not knowing whither he went.' Here was
trusting and venturing all upon God's call. He forsook his kindred,
and father's house, and all, to seek an abode he knew not where.
Therefore we must forsake the world, and all things therein, yea, life
itself, having our thoughts and affections fixed on heaven. There
must be a total resignation of heart and will to God. We owe God
blind obedience. To forsake our country, kindred, friends,
inheritance, is a sore trial; yet this was done by him, and must be
done by all that will be saved: we must deny ourselves, take up our
cross, and forsake father and mother, wife and children, all relations.
All this he did for a land which he neither knew where it was nor the
way to it. Our God hath told us, he will bring us into the heavenly
Canaan. His second trial you have recorded, ver. 17, 'By faith
Abraham, when he was tried, offered up Isaac; and he that received
the promises offered up his only son.' God would try Abraham, that
he might be an example of faith to all future generations, whether
Abraham loved God or his son Isaac more. But he did not shrink
upon trial; he offered him up; that is, in his heart he had parted with
him and given him wholly unto God, and made all ready for the
offering, being assured of God's fidelity; even Isaac, upon whom the
promises were settled, must be offered. Children, dear children,
everything must be given up to God. In the next place, consider we
the Israelites in the Red Sea; Heb. 11:29, 'By faith they passed
through the Red Sea, as by dry land.' God commands Moses, when in
straits, to strike the sea with his rod, and Israel to pass forward, and
expect the salvation of God, promising to deliver them. They did so,
and the sea was divided, and the waters stood like walls and
mountains, as if they had been congealed and turned to ice, and the
bottom, which never saw sun before, is made like firm ground,
without mud and quicksands. Thus entirely will God be trusted by
his people, and they must put their all into his hands. If God will
have it so, faith must find a way through the great deep. No dangers
so great that we must decline. Come we now to the New Testament;
Christ's trial of the young man: 'Jesus said unto him, Go thy way, sell
all that thou hast, and give to the poor, and thou shalt have treasure
in heaven,' Mark 10:21. But he could not venture on Christ's
command, and went away sad. The promise of eternal life and
treasure in heaven could not part the young man and his great estate,
and therefore he continued incapable of eternal bliss. This young
man is set forth in the Gospel as a warning to others. So in Peter's
trial, Mat. 14:29, 30. If Christ bid Peter come to him upon the waters,
Peter must come, though the storm continueth, and he be ready to
sink at every step.

[3.] By all the instances of faith in the ordinary and common case of
salvation. Moses had faith, therefore he forsook all honours,
pleasures, and treasures, for he trusted God, and waited for the
recompense of reward, Heb. 11:24–26. It is endless in instancing in
all: take these, Heb. 10:34, 'Ye took joyfully the spoiling of your
goods, knowing in yourselves that ye have a better and more
enduring substance.' They were not discouraged, but took this rapine
joyfully, which argued a lively faith in Christ, and a sincere love to
him. It goeth near to the hearts of worldlings to part with these
things; but they valued Christ as infinitely more precious than all the
wealth of the world. If they lost their goods, yet if they lost not Christ,
they were happy enough; for then they still kept the title to the
enduring substance. Thus you see what is faith; such a trusting in
God for eternal life as maketh us willing to forsake all, rather than be
unfaithful to Christ. Others may delude you, enchant your souls
asleep with fine strains of ill-understood and abused grace. But if you
would not be deceived, take the faith and Christianity of Christ's
recommendation, which is the faith now described. Are we in the
place of God, that we can make heaven narrower or broader for you?
Surely it is grace, rich grace, that God will pardon us, and call us to
eternal life by Jesus Christ. Now, if you will have it, you must believe
to the salvation of the soul, so believe, as to quit all other things to
obtain it.

Use 2. Is for examination. Let us examine our spiritual condition,

whether it be good or bad, whether our faith be sincere, our
profession real, whether we tend to perdition or to salvation, whether
we believe to the saving of the soul; that is, if we care not what we
lose, so we may obtain the heavenly inheritance. Have you such a
trust as that you can venture the loss of something which is dear to
you for this trust; yea, not only something, but all things? Certainly
we have not a true belief of the promise of eternal life if we can
venture nothing upon it, hazard nothing for it. Now we venture
things upon the account of God's promise four ways:—

[1.] In a way of mortification.

[2.] In a way of self-denial.

[3.] In a way of charity.

[4.] In a way of submission to providence.

[1.] In a way of mortification. Denying ourselves the sinful pleasures

of the senses. Our sins were never worth the keeping; these must
always be parted with, other things but at times; therefore I can
venture but little upon the security of eternal life, if I cannot deny my
fleshly and worldly lusts, and a little vain pleasure, for that fulness of
joy which is at God's right hand for evermore. I have God's word for
it, that if I mortify the deeds of the body I shall live, Rom. 8:13. It is
yet hard to abjure accustomed delights; and to hearts pleasantly set,
the strictness of a holy life seemeth grim and severe; but a believer,
that hath a prospect into eternity, knoweth that it is better to deny
the flesh than to displease God—to take a little pains in rectifying our
disordered hearts and distempered souls, than to endure pains for
evermore; and that a little momentary delight is bought too dear, if it
be bought with the loss of eternal joys. No; let me lose my lusts
rather than lose my soul, saith he. Every man's heart cleaveth to
those things which he judgeth best, and the more it cleaveth to better
things, the more it is withdrawn from other things. Therefore faith,
showing us the truth and worth of heavenly things, and taking God's
word for its security, it mastereth our desires and carnal affections. It
is the 'stranger and pilgrim' (whose mind is persuaded of things to
come, and whose heart is set upon them) that 'abstaineth from
fleshly lusts,' 1 Peter 2:11. Upon the assurance of God's word he is
taking his journey into another world. Though the flesh will rebel, yet
he counterbalanceth the good and evil which the flesh proposeth,
with the good and evil of the other world which the word of God
proposeth, and so learneth more and more to contemn the pleasures
of sin and curb his unruly passions. 'Mortify your members upon
earth, for your life is hid with Christ in God,' Col. 3:3–5. And they
that look for a life of glory hereafter will choose a life of purity here
upon earth. It is the unbeliever findeth such an impotency in
resisting present temptations; he hath not any sense, or not a deep
sense, of the world to come.

[2.] In a way of self-denial. What I can you venture and forego that
way upon the security of God's promise? Mortification concerneth
our lusts; and self-denial our interests. What interest can you
venture upon the warrant of the promise? Christ saith, 'He that
denieth me before men, I will deny him before my Father in heaven,'
Luke 12:9; and again, 'Whosoever will save his life shall lose it,' &c.,
Luke 9:24; and once more, ver. 26, 'Whosoever shall be ashamed of
me and my words, of him shall the Son of man be ashamed when he
cometh in his glory.' Now urge the soul with the promises. Am I
willing to hazard my temporal conveniences for the enduring
substance? to incur shame and blame with men, that I may be
faithful with God, and own his interest in the world? and do I so
when it actually cometh to a trial? The heart is deceitful, and a
temptation in conceit and imagination is nothing to a temptation in
act and deed. Therefore, when your resolutions are assaulted by
temptations of any considerable strength, do you acquit yourself with
good fidelity? Can you trust God when he trieth your trust in some
necessary point of confession, which may expose you to some loss,
shame, and hazard in the world?

[3.] In a way of charity and doing good with your estates. That
religion is worth nothing that costs nothing; and when all is laid out
upon pomp and pleasure and worldly ends, as the advancing of your
families and relations, and little or nothing for God upon the security
of his promise, or only so much as the flesh can spare, to hide your
self-pleasing and self-seeking in other things. Can you practise upon
that promise, and try your faith: Luke 12:33, 'Sell that you have, and
give alms; provide yourselves bags that wax not old, a treasure in the
heavens that faileth not.' What have you ventured in this kind? Do
you believe that 'he that giveth to the poor lendeth to the Lord'? and
that he will be your paymaster? Do you look upon no estate so sure
as that which is trusted in Christ's hands? And are you content to be
at some considerable cost for eternal life? Most men love a cheap
gospel, and the flesh engrosseth all. Faith gets little from them to be
laid out for God. Do not these men run a fearful hazard? And while
they are so over-careful to preserve their estates to themselves and
families, do they believe to the saving of their souls? Or if they do not
preserve their estates, but waste them, and are at great costs for their
lusts, they do nothing considerably or proportionably for God. This is
saving to the flesh, and they shall' of the flesh reap corruption.'

[4.] In a way of submission to providence. Whether you will or no,

you are at God's disposal, and cannot shift yourselves out of his
hands, either here or hereafter. But yet it is a part of your duty
voluntarily to surrender yourselves to be disposed of and ordered by
God according to his pleasure: to be content to be what he will have
you to be, and to do what he will have you to do and suffer, is
included in selling all. You must submit to be at God's finding, which
is that poverty of spirit spoken of Mat. 5:3, 'Blessed are the poor in
spirit;' such whose minds and spirits are subdued, and brought
under obedience to God. You must be content to enjoy what God will
have you to enjoy, and to want what he will have you want, and to
lose what he will have you lose: 2 Sam. 15:26, 27, and Job 1:21, 'The
Lord gave, and the Lord hath taken away; blessed be the name of the
Lord.' Many seem to resign all—goods, life, and all—to the will of
God. But it is because they secretly think in their hearts that God will
never put them to the trial, or take from them what they resign to
him; but they are not prepared for a submission to all events. Like
those that make large promises to others, when they think they will
not take them at their words. So their hearts secretly except, and
reserve much of that they resign to God. But this is false-dealing, and
is shown in part in murmuring when God taketh anything from us.

THE EXCELLENCY OF SAVING FAITH

Receiving the end of your faith, even the salvation of your souls.
—1 PET. 1:9.

THE apostle here giveth a reason why believers rejoice in the midst
of afflictions; they are qualified thereby to receive salvation, yea, in
part have it already, 'Receiving the end of your faith, the salvation of
your souls.'

In which words observe:—

1. The benefit: the salvation of our souls.

2. The grace which qualifieth us for that benefit: faith.

3. The respect between the benefit and the grace; it is τέλος, the end,
or reward.

1. The benefit, which may be considered as consummated, or as

begun; and accordingly the word Κομιζόμενοι must be interpreted. If
you consider it as to consummation and actual possession, so we
receive it at death, when our self-denying obedience is ended; and for
the present we are said to receive it, because we are sure to receive it
at the close of our days. We believe now that we shall at length have
it, and therefore rejoice with joy unspeakable and full of glory. (2.) If
you consider it with respect to inchoation or begun possession, we
have ah undoubted right now, and some beginnings of it in the
consolations of the Spirit. Now we receive it in the promises; we
receive it in the first-fruits, which are some forerunning beams of the
daylight of eternal glory.

2. The grace which qualifieth and giveth us a title to this benefit is

faith. The word faith is taken in scripture sometimes for fides quæ
creditur; sometimes for fides quâ creditur, for the doctrine or grace
of faith. The first acceptation will make a good sense here, namely,
that the whole tenor of Christian doctrine leadeth us to the
expectation of, and diligent pursuit after, eternal salvation. It is the
whole drift of the Christian religion. But I take it rather for the grace.
This is the prime benefit which faith aimeth at, as I shall show you by
and by.

3. The respect between faith and salvation. It is τέλος, the end; or the
word signifieth the fruit and the reward. As τέλος is taken for an end
and scope, the scripture favoureth that notion: κατα σκοπὸ ν διώκω, I
press towards the mark or scope, Phil. 3:14. And 2 Cor. 4:18,
σκοποῦντες, the salvation of our souls is the prime benefit which
faith is not only allowed, but required to aim at. A believer levelleth
and directeth all his actions to this end, that at length he may obtain
eternal life. Sometimes it is put for the fruit or reward: Rom. 6:22,
'Being made free from sin, and become servants to God, ye have your
fruit unto holiness, and the end everlasting life.' The issue of all, the
final result, was your salvation.

The point that I shall insist on is this:—

Doct. That the end and reward of faith is the salvation of our souls.

I shall open the point by explicating three questions:—

1. What is this salvation of our souls?

2. What right the believer hath to it?

3. What is that saving faith which giveth us a title to it? The last is
most important.

1. What is the salvation of the soul? It is not meant of temporal

deliverance, or an escape from danger, as some would affix that
sense upon it, but of eternal life, or our happy estate in heaven. This
belongeth to our whole man, the body as well as the soul; but the
soul is the chief part of man, and that which is first glorified. When
men come first into the world, first the body is framed, and then the
soul cometh after; as we see in the creation of Adam, first his body
was organised, and then God breathed into him the spirit of life. And
we see it in common generation, when the body is first framed in the
womb, then it is quickened by a living soul. This lower region of the
world is properly the place of bodies, therefore reason requires that
the body, which is a citizen of the world, should first be framed, that
it may be a receptacle for the soul, which is a stranger, and cometh
from the region of spirits that is above. But when we must remove
into these heavenly habitations, then it is quite otherwise; for then
the soul, as a native of that place, is presently admitted, but the body,
as a stranger, is forced to reside in the grave till the day of judgment;
and then, for the sake of the soul, our bodies also are admitted into
heaven. This is the ordinary law for all private persons. Christ,
indeed, who is the head of the church, and the prince of this world
and that which is to come, his body as well as his human spirit was
made a denizen of heaven as soon as he ascended. He entered into
heaven not as a private citizen, but as king and lord of the heavenly
Jerusalem, and therefore carried both body and soul along with him.
But as to us, first the soul goeth there, as into his ancient seat and
proper habitation, and afterwards the body followeth.

Well, then—[1.] At death our souls go to Christ, and enter into a state
of happiness: Phil. 1:23, 'I desire to be dissolved, and to be with
Christ.' The soul is not annihilated after death, nor doth it sleep till
the resurrection, nor is it detained by the way from immediate
passing into glory; but if it be the soul of a believer, as soon as it is
loosed from the body it is with Christ: Luke 23:43, 'Verily, I say unto
thee, to-day shalt thou be with me in paradise.' He asked to be
remembered when Christ came into his kingdom; and Christ
assureth him of a reception there that day, as soon as he should
expire.

[2.] In due time the body is raised and united to the soul, and then
Christ will be 'glorified in his saints, and admired in all them that
believe,' 2 Thes. 1:10. Such glory and honour will be put upon those
who are but newly crept out of dust and rottenness; the saints
themselves, and all the spectators, shall wonder at it.

[3.] There is another period in this happiness, our everlasting

habitation in heaven, near unto the throne of God, and in the
presence of his glory: John 14:2, 'In my Father's house are many
mansions.' There we shall also have the company of angels and
blessed spirits, and make up one society with them: Heb. 12:23, 'To
the general assembly and church of the first-born, which are written
in heaven, and to God the judge of all, and to the spirits of just men
made perfect.' This is the 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 answer—

[1.] It doth not merit this reward, for it is not a reward of due debt by
virtue of any intrinsic righteousness in us, or anything that we can do
and suffer, but of mere grace and favour: Eph. 2:8, 'For by grace ye
are saved through faith, and that not of yourselves, 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 itself is a
gift and fruit of God's grace in us: 'To you it is given to believe,' Phil.
1:29. Therefore surely it 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.] Though 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 John 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
life; 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 Peter 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 John 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 God most familiarly manifests himself unto
his people, 1 Peter 1:3; or upon some apprehensions of his favour, or
the exercise of hope and love, 2 Peter 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.

(3.) They are also made meet to partake of the heavenly inheritance,
Col. 1:12. There is jus hæreditarium, and jus 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 ourselves 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 the world, and give up ourselves 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 affiance.

(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 Peter 3:18, 'For Christ also
hath once suffered for our sins, the just for the unjust, that he might
bring us to God, being put to death in the flesh, but quickened 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, John 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, it is called a
receiving: John 1:12, 'But as many as received him, to them gave he
power to become the sons of God.' So he 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 a hearty accepting of Christ, or the covenant of grace
offered to us in his name.

(3.) There is affiance, trust, dependence, 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 upon the
security of his word, that so doing I shall obtain it. This entitleth us
to the reward: Heb. 3:6, 'Whose house we are, if we hold fast the
confidence, and rejoicing of hope firm unto the end;' and ver. 14, 'For
we are made partakers of Christ, if we hold the beginning of our
confidence steadfast unto the end;' and Heb. 10:35, 'Cast not away
your confidence, which hath great recompense of reward.' The
happiness which Christ promiseth us is spiritual, and for the most
part future, and lieth in an unseen and unknown world; but whilst
we are engaged in the pursuit of it, we must depend upon his faithful
word. That must be security enough to us, to engage us to continue
with patience in the midst of manifold temptations, till we obtain
what he offereth to us. These three must be often renewed—assent,
consent, and affiance.

[2.] It is a believing in Christ. I make Christ the special object of this

belief, not as exclusive of the Father or the Spirit, but because of the
peculiar reference which this grace hath to the Mediator in this new
and gospel dispensation, which was appointed for the remedy of the
collapsed estate of mankind. So Acts 20:21, 'Repentance towards
God, and faith in our Lord Jesus Christ.' He speaks of repentance as
respecting God, and faith as respecting Christ. These are the two
recovering graces: repentance is necessary because of the duty we
owe to our Creator and supreme Lord; and faith respects our
Redeemer, who principally undertook our recovery to God. Christ is
believed in, in order to the salvation of our souls.

(1.) Because he purchased and procured this salvation for us as

mediator of the new testament: Heb. 9:15, 'He is the mediator of the
new testament, that by means of death, for the redemption of the
transgressions that were under the first covenant, they which are
called might receive the promise of the eternal inheritance.' By the
intervention of his death sins are expiated, that penitent believers
might have everlasting life.

(2.) Because it is by him promised, or in his name: 1 John 2:25, 'This

is the promise which he hath promised us, even eternal life.' Christ's
great business as a prophet is to discover with certainty and
clearness such a blessed estate that it may be commodious for our
acceptance, laid at our doors; if we will take it, well and good. He is
'Amen, the faithful witness,' Rev. 3:14, who came with a commission
from heaven to assure the world of it; and to confirm his message, he
wrought miracles, died, and rose again, and entered into that
happiness which he spake of, 'that our faith and hope might be in
God,' 1 Peter 1:21. Guilty man is fallen under the power and fear of
death, and strangely haunted with doubts about the other world.
Now, he that came to save us and heal us, did himself in our nature
rise from the dead, and ascend into heaven, that he might give a
visible demonstration, both of the resurrection and life to come,
which he hath promised to us. And when he sent abroad messengers
in his name to assure the world of it, their testimony was
accompanied with divers signs and wonders, and gifts of the Holy
Ghost, Heb. 2:3, 4, that the stupid world might be alarmed to regard
the offer, and by this evidence be assured of the truth of it; therefore
still it is a believing in Christ.

(3.) Because as king he doth administer and dispense the blessings of

the new covenant; and among them, as the chief and principal, this
salvation unto all those who are qualified. And therefore it is said,
Heb. 5:9, 'Being made perfect through sufferings, he is become the
author of eternal salvation to all that obey him.' Every effect must
have some cause; and this noble and glorious effect of eternal
salvation could have no other cause but Christ; and he, as perfected
and consecrated, is the author and efficient cause of it. For as king,
he sendeth down the Holy Ghost to reveal the gospel, and work faith
in the hearts of men, to qualify them for pardon and salvation; and
all those that sue for pardon and salvation in his name, by the plea of
his blood before the throne of God, and promise obedience to his
laws and institutes, he actually bestoweth pardon and eternal
salvation upon them. There be many other ministerial and adjutant
causes, which conduce to this effect. But he is the principal; and the
word αἴτιος, which signifieth a cause in general, is fitly by our
translation termed the author of eternal salvation. So that still you
see a new reason why saving faith should be described to be a
believing in Christ.

[3.] The prime benefits which faith respecteth I make to be two—

reconciliation with God, and the everlasting fruition of him in glory.
(1.) Reconciliation is necessarily eyed and regarded by the guilty soul.

First, Because there hath been a breach by which we have lost God's
favour and happiness. We have to do with a God whose nature
engageth him to hate sin, and whose justice engageth him to punish
it. And before we can be induced to treat with him, such a
reconciliation is necessary for all mankind as that he should be
willing to deal with them upon the term of a new covenant, wherein
pardon and life might be offered to penitent believers. This
reconciliation is spoken of, 2 Cor. 5:19, 'God was in Christ,
reconciling the world unto himself, not imputing their trespasses:
and hath committed unto us the word of reconciliation;' that is, upon
the sufficiency of Christ's sacrifice, ransom, and satisfaction, there
was so much done towards an actual reconciliation with God, that he
offered a conditional covenant to as many as were willing to enter
into his peace. He provided a sufficient remedy for the pardon of sin,
if men would as heartily accept of it as it was freely given them; and
the office of ambassadors was appointed to beseech men so to do.
And unless this had been done, a guilty soul could never be brought
to love a holy, sin-hating God, engaged by justice to damn the sinner.
But it must be a loving, reconciled God, that is willing to forgive, that
can be propounded as an object of faith and love, or as an amiable
God to us: Ps. 130:4, 'There is forgiveness with thee, that thou
mayest be feared.'

Secondly, Reconciliation is necessarily eyed by the penitent believer,

because this reconciliation and recovery by Christ consists both in
the pardon of sin and the gift of the sanctifying Spirit.

1st, One branch of the actual restitution of God's favour to us is the

pardon of sin, without which we are not capable of life and
happiness, Eph. 1:7. The possible conditional reconciliation consists
in the offer of pardon, and the actual reconciliation in the actual
pardon and forgiveness of our transgressions, and then the man
beginneth to be in a blessed estate, Ps. 32:1, 2.
2dly, The other branch is the gift of the sanctifying Spirit, which is
the great testimony and pledge of his love; then is our pardon
executed, or actually applied to us, and we receive the atonement,
Rom. 5:11; and 2 Cor. 5:18, 'All things are of God, who hath
reconciled us to himself by Jesus Christ;' that is, all things which
belong to the new creature, ver. 17. And that is the reason why God is
said to sanctify as a God of peace, that is, as reconciled to us in
Christ: see 1 Thes. 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 Jesus, 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 showeth 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 completely 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
recompensed, 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 blessing 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 Jesus is the Christ, the Son of God; and that
believing, ye might have life through his name.' The scriptures are
written that we might know Christ aright, who is the kernel 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 ourselves 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

ourselves 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 firmly 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—

First, 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, Mat. 13:45, 46, that 'the kingdom of heaven is like a
merchantman 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 price, but they do not go through with the
bargain, because they do not sell all to purchase it. Faith implieth
such a sense of the excellency and truth of salvation by Christ that
you must choose it, and let go all which is inconsistent with this
choice and trust. All your sinful pleasures, profit, reputation, and life
itself, rather than forfeit these hopes: Luke 14:26, 'If any man come
to me, and hate not father and mother, and brother and sisters, yea,
and his own life, he cannot be my disciple;' and ver. 33, 'Whosoever
he be 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 cheaper rate? Christ must be preferred
above all that is nearest or clearest, 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; it is the immediate fruit of our trust. If God be trusted as
our supreme 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 choosing
Father, Son, and Holy Ghost for our God. If there be a choosing,
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: Josh. 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 Eph. 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 Peter 3:21; and this
renunciation is nothing else but a forsaking all that we may have
eternal life by Christ.

Secondly, It appeareth by reasons:—

First, For faith cannot be without this forsaking.

Secondly, Nor this forsaking without faith.

First, Faith cannot be without this forsaking; for faith implieth a

sight of the truth and worth of those blessed things which are to
come, and so to take the thing promised for our happiness, and the
promise for our security. (1.) There is no true sound faith till we take
the everlasting fruition of God in glory for our whole felicity; till our
hearts be set upon it, and we do desire it, intend it, wait for it, as the
chief good and blessedness. The upright heart is known by its
treasure: Mat. 6:20, 21, 'Lay up treasure in heaven; for where your
treasure is, there your heart will be also.' Now, if this be so, other
things will be lessened; all other hopes and happiness is nothing
worth, and will appear so if compared with this better part, with
what we account our treasure; you will see all this world is vanity,
and hath nothing in it worthy to be compared with the salvation of
our souls. (2.) There is no true faith where the word and promise of
God is not taken for our security, so as our trust in his word may
quiet and embolden us against temptations, and give us stronger
consolation than all the visible things on earth, Ps. 119:111, and Heb.
6:18. We should do more and go farther upon such a promise, than
for all that man can give unto us. Earthly pleasures and possessions
should be small things in regard to the promise of God. This should
make us row against the stream of the flesh, and cross its desires and
appetites, and deny the conveniences of the world, and all because
we have God's promise of better things.

Secondly, This forsaking cannot be without faith; because the flesh is

importunate to be pleased with present satisfactions, and loth to part
with things which we see and love for that God and glory which we
never saw, to quit what is present for what is future, and with
patience to be expected. The flesh is for pleasing the body, but faith is
for saving the soul: Heb. 10:39, ἐκ πίστεως εἰς περιποίησιν ψυχῆς:
purchasing the soul with the loss of other things. So that this is faith,
nothing but faith, and other faith is not true and sound.
(2.) It maketh us to give up ourselves to the conduct of the word and
Spirit for obtaining this happiness. I add this, because the word is
our rule, Gal. 6:16; and the Spirit our guide, Rom. 8:14. And faith is
not only an apprehension of privileges, but a consent of subjection.
And the sound believer devoteth himself to the love, fear, service,
and obedience of God, 2 Cor. 8:5: 'They first gave up themselves to
the Lord, and to us by the will of God;' that is, to the apostles as
Christ's messengers, to be directed in the way to heaven: Ps. 119:38,
'Stablish thy word unto thy servant, who is devoted to thy fear.' This
now is saving faith.

The use is, to exhort you to believe to the saving of the soul.

To this end:—

1. Because faith is the gift of God, beg 'the spirit of wisdom and
revelation, that your eyes may be opened, that you may see what is
the hope of his calling, and what the riches of the glory of his
inheritance in the saints,' &c., Eph. 1:17, 18. That you may be
convinced of the truth and worth of the blessedness promised, and
know and see it, not by a traditional report, but in the lively light of
the Spirit, such as may affect and engage your hearts. Naturally we
are purblind, 2 Peter 1:9; have no acute discerning, but in back and
belly concernments. We know what is noxious or comfortable to the
present life, pleasing or displeasing to the flesh; but are little affected
with the danger of perishing for ever, the need of Christ, or the worth
of salvation. And till God make a change, how slight and sensual are
we!

2. Think often and seriously how much the saving of the soul is better
than the saving, or getting, or keeping all the world: Mat. 16:26,
'What will it profit a man if he should gain the whole world and lose
his own soul?' So much as God is to be preferred before the creature,
heaven before the world, eternity before time, the soul before the
body; so much must this business of saving the soul have the
preeminence, and be preferred before the interests of the body and
the bodily life. But, alas! what poor things divert us from this
happiness; the satisfying of the flesh, the pleasures of sin for a
season; a little ease, or profit, or vainglory—this is all for which we
slight heaven and our own salvation.

3. Put yourselves into the way of salvation, by seeking reconciliation

with God by Christ. You are invited in the universal conditional offer,
John 3:16. It is offered to all that will repent and believe, and there is
no exception put in against you to exclude you; why then will you
exclude yourself? Therefore, come forward in the way of faith, and
God will help you.

4. Mind often the genuine effect of the true faith. It makes you
forsake all, that you may be obedient to Christ, and resolved upon it.

Therefore consider—(1.) The necessity of it. You can neither trust

God nor be true to him till your heart be loosened from the pleasures
and profits and honours in the world, and you can venture all upon
the security of his promise. Other hopes and happiness will divert us
from the true happiness, and the good seed will be choked by the
cares of this world and voluptuous living, that you can bring nothing
to perfection. Either you will turn aside by open defection or
apostasy, or else be a dwarf and cripple in religion all your days.
Either in mortification, in denying the sinful pleasures of the senses,
you will slight the fulness of joy at God's right hand for a little vain
pleasure, which, when it is gone, it as is a thing of nought—(it is the
pilgrim abstaineth from fleshly lusts—he that runneth not as
uncertain, that keepeth down his body, 1 Cor. 9:26, 27)—or in a way
of self-denial, run few hazards for Christ. It may be they may make
some petty losses, but do not sell all for the pearl of great price; or, in
a way of charity. How else can you lend to the Lord upon his bond, or
the security of his promise? Prov. 19:17, 'He that hath pity on the
poor lendeth unto the Lord, and that which he hath given will he pay
him again.'
(2.) Consider the profit. Whatever a believer loseth by the way, he is
sure to have it at the end of his journey: Mat. 19:28, 'Jesus said unto
them, Verily I say unto you, that ye which have followed me in the
regeneration, when the Son of man shall sit in the throne of his glory,
ye also shall sit upon twelve thrones, judging the twelve tribes of
Israel.' You will be no losers by God at the last.

A WEDDING SERMON
And brought her unto the man.—GEN. 2:22.

THE words belong to the story of the first marriage that ever was
celebrated in the world, between the first man and the first woman; a
marriage made by God himself in paradise, who, when he built the
rib taken from Adam into a woman, from a builder becometh her
bringer: He brought her unto the man, saith the text.

God's bringing Eve to Adam implieth five things:—

1. His permission, allowance, and grant; for that Adam might

thankfully acknowledge the benefit as coming from God, God himself
brought her; whether in a visible shape, as prefiguring Christ's
incarnation, and with what ceremony he brought her—since the Holy
Ghost hath not expressed it, I shall not now inquire; it is enough that
God brought her to give her to him as his inseparable companion and
meet-helper. This bringing was the full bestowing her upon him, that
they should live together as man and wife.

2. His institution and appointment of marriage as the means of

propagating mankind. God's adduxit is, by our Saviour's
interpretation, conjunxit: Mat. 19:6, 'Those whom God hath joined
together,' &c. Otherwise what need this bringing, for she was created
just by him in paradise, when Adam was fallen into a deep sleep; not
in another place; which showeth that marriage is an honourable
estate. God was the first author of it; his act hath the force of an
institution.

3. For the greater solemnity and comely order of marriage. Adam did
not take her of his own head, but God brought her to him. When we
dispose of ourselves at our own wills and pleasures, being led
thereunto by our own choice, without consulting with God, or upon
carnal reasons, without the conduct of God's providence, we
transgress the order which God hath set in the first precedent of
marriage, and cannot expect that our coming together should be
comfortable. Much more doth it condemn the unnatural filthiness of
whoredom, whereby men and women join and mingle themselves
together without God, the devil and their inordinate lusts leading
them. God would not put Adam and Eve together without some
regard, as he did the brutish and unreasonable creatures; but doth
solemnly, as it were, bring the manness by the hand to the man, and
deliver her into his hands, having a more honourable regard and care
of them. God cannot abide that brutish coming together as the horses
do, neighing, in the rage of unbridled lusts, upon their mates, Jer.
5:8. No; Adam stayeth till she is brought to him. This honour and
special favour God vouchsafeth mankind above all other creatures;
he himself, in his own person, maketh the match, and bringeth them
together.

4. To dispense his blessing to them. The woman was created on the

sixth day, as appeareth Gen. 1; and it is said that when he had
'created them male and female, he blessed them,' ver. 28. He doth
enlarge things here, and explaineth what there he had touched
briefly. When he had made the woman, he brought her to the man,
and blessed them both together; showing thereby that when any
enter into this estate, they should take God's blessing along with
them, upon whose favour the comfort of this relation doth wholly
depend. Those whom God bringeth into it are likely to fare best, and
they that resign themselves up into his hands, to be disposed of by
him, surely take the readiest way to obtain the happiness they expect.

5. For a pattern of providence in all after-times. It is worth the

observing, that Christ reasoning against polygamy, from ver. 24,
compared with Mat. 19. God having abundance of the spirit, as the
prophet speaks, Mal. 2:15, brought the woman to one man, though
there was more cause of giving Adam many wives for the speedier
peopling of the world, than there could be to any of his posterity. As
Christ observeth the number, so we may observe the thing itself. It is
God's work still to give every one his marriage companion; he
bringeth the woman to the husband, and every husband to his wife,
that meet as they ought to do. His providence doth mightily and
evidently govern all circumstances that concern this affair, as we
shall show you by and by.

The point which I shall insist on is this:—

Doct. That marriages are then holily entered into, when the parties
take one another out of God's hands.

I. I will show you in what sense they are said to take one another out
of God's hands.

II. Why this is so necessary to be observed.

I. For the first, they take one another out of God's hands two ways.

1. When his directions are observed.

2. When his providence is owned and acknowledged.

1. When his directions in his word are observed; and so—

[1.] As to the choice of parties. When a man seeketh out a helpmeet

for himself, he should in the first place seek out a helpmeet for
himself in the best things; for in all our deliberate and serious
consultations, religion must have the first place: Mat. 6:33, 'Seek ye
first the kingdom of God, and the righteousness thereof,' &c. A man's
chief end should be discovered in all his actions, as it must guide me
in my meat, and drink, and recreations, and the ordinary
refreshments of the natural life, or else I do not act as a Christian. So
much more in my most important and serious affairs, such as
marriage is, and upon which my content and welfare so much
dependeth. Certainly, he that would take God's blessing along with
him, should make choice, in God's family, of one with whom he may
converse as an heir with him of the grace of life. A Christian, saith the
apostle, is at liberty to marry, ἀλλὰ μόνον ἐν κυριῷ, 'but only in the
Lord,' 1 Cor. 7:39; he is at liberty to rejoice, but in the Lord; to eat,
and drink and trade, but in the Lord; so to marry, but in the Lord.
Religion must appear uppermost in all his actions, and guide him
throughout. The mischiefs that have come by a carnal choice should
be sufficient warning to Christians: Gen. 6:2, 'The sons of God went
in unto the daughters of men, and took them wives, because they
were fair.' They were swayed by carnal motives (or because rich, or
nobly descended, it is all one), and what was the issue of it? There
came of them a mongrel race of giants, that rose up against God and
his interest in the world. Many times, by a carnal choice, all the good
that is gotten into a family is eaten out, and within a little while
religion is cast out of doors: Ps. 106:35, 'They were mingled among
the heathen, and learned their works;' Neh. 13:25, 26, 'I contended
with them, and made them swear by God, Ye shall not give your
daughters to their sons, nor take their daughters to your sons;' 2
Kings 8:18, 'He walked in the ways of the kings of Israel; for the
daughter of Ahab was his wife.' Valens, the emperor, married with an
Arian lady, and so was ensnared so far as to become a persecutor of
the orthodox. The wife of the bosom hath great advantages, either to
the perverting or the converting a man's 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. 7:38, '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, religious ways, that we may lay 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 undertaken: Col. 3:17, 'Whatsoever ye do, in word or in
deed, do all in the name of the Lord Jesus, 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. 4:3–5. There is a twofold right—dominium
politicum et 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 purchase, 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, Ps. 17:14. Whatever falleth to their share in
the course of God's providence, they are not usurpers merely for
possessing what they have, but for abusing what they have. They
have not only a civil right to prevent the encroachments 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 sweeteneth
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 fare 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 Jerusalem 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 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, Ps. 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
waylayeth them as soon as they come into the world. He giveth them
comfort; there is a great deal of pride, and arrogancy, and self-
willedness in all the sons and daughters of Adam, which makes them
uncomfortable in their relations. A wife would soon prove a Jezebel,
and not an Abigail, and a husband a Nabal, and not a David, by
Satan's malice and our own corruption; a help would soon become a
snare. They that would perform the duties of this relation need
strongly to be supported with the assistance of God's Spirit. 'Finally,
my brethren, be strong in the Lord, and in the power of his might,'
Eph. 6:10. So that, since God giveth all, surely his providence must
be owned and acknowledged; and you ought to say, this is the wife
God hath chosen for me, and this is the husband God hath chosen for
me.

II. Why is this so necessary a duty? It doth in a great measure appear

from what is said already. But farther—

1. It will be a great engagement upon us to give God all the glory of

the comfort we have in such a relation, when you do more sensibly
and explicitly take one another out of God's hands. We are apt to
look to second causes; he that sendeth the present is the giver, not he
that bringeth it to us. The Romans were wont once a year to cast
garlands into their fountains, by that superstition owning the benefit
they had by them. However, it hath a good moral to us in the bosom
of it, that we should own the fountain of our blessings, and not
ascribe them to our own wisdom and foresight, but the grace and
favour of God, who, in the mere lottery and chance of human affairs,
was pleased to choose so well for us. Jacob owned his fountain when
he was become two bands, Gen. 32:10. So should we; of him, through
him, to him, do mutually infer one another. What we have from God,
must be used for God. God is very jealous that we will not look to the
original and first cause of our mercies: Hosea 2:8, 'She did not know
that I gave her corn, and wine, and oil, and multiplied her silver and
gold; and therefore will I return, and take away my corn, and wine,
and oil, and flax,' &c. It is the way to lose our comforts, when we do
not own and acknowledge God's hand in them. We are drowned in
sense, inured and accustomed to second causes, so that God's hand is
invisible and little regarded, we know it not, or heed it not. Now that
we may look up and own the first cause, and give him his due
honour, it is good to have explicit and actual thoughts in the
receiving of our mercies, so as to take them out of God's hand; to
draw aside the veil and covering of the creature, that you may
remember the giver.

2. That we may carry ourselves more holily in our relations, it is good

to see God's hand in them. Every relation is a new talent wherewith
God intrusteth us to trade for his glory; and to that end we must
make conscience to use it. In Mat. 25, the master delivered to every
one his goods apart, and they that had the benefit received the
charge. We are often pressed to do things, as in and to the Lord,
upon religious and gracious reasons. It hath been the credit of
religion, Dent tales mercatores, tales maritos, tales exactores fisci,
&c.—Let history show such husbands, such wives, &c. The Christian
religion maketh a man conscientiously careful and tender of his duty
to man, not from a natural principle, or from our own ease, peace
and credit, but from the conscience of our duty to God. Now it must
not lose this credit by you. God puts us into relations to see how we
will glorify him in them; there is something more required of you
than as single Christians. God that puts a man into the ministry,
requireth that he should honour him, not only as a Christian, but as a
minister. And God that calleth a man into the magistracy, requireth
that he should honour him as a magistrate. So to be a master of a
family, and a wife or husband, there is another talent to be accounted
for. An ambassador that is sent into a foreign country about special
business, must give an account, not only as a traveller, but as an
ambassador, of the business he was intrusted with. God will have
honour by you as a wife, or as a husband; you have a new
opportunity to make religion amiable, that the unbelieving world
may see how profitable the heavenly life is to human society.

3. That we may more patiently bear the crosses incident to this state
of life if God call us to them. They that launch forth into the world,
sail in a troublesome and tempestuous sea, and cannot expect but to
meet with a storm before they come to the end of their voyage. The
married life hath its comforts, and also its encumbrances and
sorrows. Now it will sweeten all our crosses incident to this
condition, when we remember we did not rashly enter into it by our
own choice, but were led by the fair directure and fair invitation of
God's providence; we need not much be troubled at what overtaketh
us in the way of our duty, and the relations to which we are called.
That hand that sent the trouble will sanctify it, or he will overrule
things so that they shall work for our good. If God call us into this
estate, he will support us in it. It is a great satisfaction to you that
you are acting that part in the world which God would have you act;
that you can say, I am there where God hath set me, and therefore
will bear the troubles that attend that state and condition of life. If a
man run on his own head, and inconveniences arise, they are more
uncomfortably borne. It is true, that God doth fetch off his people
from the afflictions they have brought upon themselves by their sin
and folly, such is the indulgence of his grace; yet those sufferings are
the more uncomfortable that take us out of the way of our duty; and
God hath undertaken only to keep us in all our ways, but not out of
our duty, Ps. 91:11. The promises are not to foster men in their
running after folly, but to encourage them in their several callings
and state of life wherein God hath set them; there we may abide with
comfort, and expectation either of God's blessing or his support. We
tempt God when we venture upon a state of life which he hath not
called us to, and have not his warrant; but when it is not good for us
to be alone, and the Lord sends an helpmate for us, he will not
forsake us.

4. We may with the more confidence apply ourselves to God, and

depend on him for a blessing upon a wife of God's choosing, or a
husband of God's choosing. We have access to the throne of grace
with more hope, because we have given up ourselves to his direction:
Prov. 3:6, 'In all thy ways acknowledge him, and he shall direct thy
paths.' God will order things for the best, when we do not lead, but
follow him, we still consult with God, and dare not undertake
anything but what is agreeable to his will. And will God mislead us
and direct us amiss, or turn us into a by-way or crooked path? It is
said, Ps. 37:23, 24, 'The steps of a good man are ordered by the Lord,
and he (that is the Lord) delighteth in his way; though he fall he shall
not be utterly cast down, for the Lord upholdeth him with his hand.'
It is a blessed thing to be under God's conduct, to be led on or led off
by so wise, and powerful, and all-sufficient a guide; for such he
delights to do them good, and taketh pleasure in his resolutions to
prosper them. Sometimes they shall have a taste of the evils of the
world, but they shall not be ruined by them. They may fall, but they
shall not be dashed in pieces; it is an allusion to a vessel that gets a
knock, but is not broken by the fall.

5. It is an help to make us more ready to part with one another when

God willeth it. All temporal things, we receive them from God, upon
this condition, to yield them up to God again, when he calls for them.
The law concerning all created enjoyments is, 'The Lord giveth, the
Lord taketh,' Job 1:21. We make a snare for ourselves, and receive
them not in a right notion, if we do not receive them as mortal and
perishing comforts, which God may demand at pleasure, and so keep
the soul loose, and in a posture of submission, if God should cross us
and disappoint us in them. Thus must we use all outward comforts
with that weanedness and moderation as to children, estates, and all
temporal blessings, &c., that will become a sense of the frailty that is
in them, and the wheelings and turnings of an uncertain world. It is
the apostle's direction: 1 Cor. 7:29, 'The time is short, it remains that
those that have wives be as though they had none;'—not as to be
defective in our love to them and care over them; no, there is rather
to be an excess than a defect here: Prov. 5:19, 'Be thou ravished
always with her love;'—but as to a preparation of heart to keep or
lose, if God should see fit, to be contented to part with a dear yoke-
fellow, or at least with an humble submission and acquiescence,
when God's will is declared; and some what of this must be mingled
with all our rejoicings, some thoughts of the vanity of the creature.
Leavened bread was to be eaten with the thank-offerings in the feast
of tabernacles, when the barns were full. 'Man at his best estate is
vanity,' Ps. 39:5. Now, to help us to do this, it is good to consider he
that hath the right to give hath also the right of taking away; and as
you must not be overjoyed with the receiving, so not be over-sad with
parting.
APPLICATION

Use 1. Let us seek God by earnest prayer when any such matter is in
hand. Marriages, we say, are made in heaven before they are made
on earth. Pagans, before the awe of religion was extinguished, would
begin with their gods in any weighty enterprise. A Jove principium
was an honest principle among the heathens. Laban consults with his
teraphim; Balak sendeth for Balaam to give him counsel; heathens
had their sybils, and oracles at Delphos. So far as any nation was
touched with a sense of a divine power, they would never venture
upon any weighty thing without asking the leave or the blessing of
what they supposed to be God. So for God's children, it was their
constant practice; they durst not resolve upon any course till they
had asked counsel of God. David always ran to the oracle of the
ephod: 'Shall I go up to Hebron?' Jacob in his journey would neither
go to Laban nor come from him without a warrant. Jehoshaphat,
when the business of Ramoth Gilead was afoot, doth not lead forth
the captains of the army but he sends for the prophets of the Lord: 1
Kings 22:4, 5, 'Inquire, I pray thee, of the word of the Lord this day.'
So Judges 1:1, 'Who shall go up and fight against the Canaanites?' It
is a contempt of God, and a kind of laying him aside, when we dare
undertake anything without his leave, counsel, and blessing; and
these are the things we are to seek in prayer.

1. His leave. God is the absolute Lord of all things, both in heaven
and earth, and whatsoever is possessed by any creature is by his
indulgence. Whatever store and plenty we have by us, our Saviour
teacheth us to beg our allowance, or leave to use so much as is
necessary for us, or the portion of every day: 'Give us, σήμερον, this
day our daily bread.' It is a piece of religious manners to
acknowledge God's right and sovereignty. It is robbery to make use
of a man's goods, and to waste them and consume them, without his
leave. All that we have or use is God's, who reserveth the property of
all to himself. In distributing to the creatures, he never intended to
divest himself of his right; as a husbandman, by sowing his corn in
the field, is not dispossessed of a right to it. God hath dominium; we
have dispensationem of life, and all the comforts that belong to it.
Life is his; man is a custos, a guardian of it for God. Gold and silver is
his; man is a steward to improve it for God. Adam had no interest in
Eve till God brought her to him, and bestowed her on him. Every one
of us must get a grant of God of all that he hath; the Lord he
possesseth the house that we dwell in, the clothes we wear, the food
we eat; and so, in the use of all other comforts, we must have a
license from God, and take his leave. God is said to have given David
the wives that he had into his bosom.

2. His counsel and direction when the case is doubtful and our
thoughts are uncertain: Prov. 3:5, 'Lean not to thy own
understanding.' We scarce know duties, certainly we cannot foresee
events; therefore a man that maketh his bosom his oracle, his wit his
counsellor, will choose a mischief to himself, instead of a comfort
and a blessing. Therefore we ought chiefly, and first of all, to consult
with God, and seek his direction, for he seeth the heart, and
foreseeth events. We can only look upon what is present, and there
upon the outward appearance. Therefore God can best direct us in
our choice, he knoweth the fittest matches and consorts for every
one; who hath a prospect of all things in one moment of time, and by
one act of the understanding, and so can best dispose of human
affairs for the profit and comfort of the creature: Jer. 10:23, 'O Lord,
I know that the way of man is not in himself: nor is it in the sons of
men to direct their steps;' that is, to order their affairs so as they may
have felicity and comfort in them. So Prov. 20:24, 'Man's goings are
of the Lord; how can a man then understand his own way?' We
cannot foresee the event of things, what is expedient, what not. Man
would fain work out his happiness like a spider, climb up by a thread
of his own spinning. But alas! all our devices and fine contrivances
are gone with the turn of a besom. He that will be his own carver,
seldom carveth out a good portion to himself. They intrench upon
God's prerogative, and take the work out of his hands; and therefore
no wonder if their wisdom be turned into folly.
3. We ask his blessing. God doth not only foresee the event, but order
it; by his wisdom he foreseeth it, and by his powerful providence he
bringeth it to pass. Therefore God, that hath the disposal of all
events, when our direction is over, is to be sought unto for a blessing;
for every comfort cometh the sooner when it is sought in prayer; and
whatever God's purposes be, that is our duty: Jer. 29:11, 12, 'I know
the thoughts that I think towards you, saith the Lord, thoughts of
peace and not of evil, to give you an expected end. Then shall ye call
upon me, and ye shall go and pray unto me, and I will hearken unto
you;' Ezek. 36:37, 'I will for this be inquired of by the house of Israel,
to do it for them.' So in this case we read, John 2:2, when there was a
marriage in Cana of Galilee, 'both Jesus was called and his disciples
to the marriage.' Married persons do need, and therefore should
seek, Christ's presence to their marriage, that he would vouchsafe his
presence and countenance. Be sure to invite him, and take him along
with you, that he may strengthen you by his grace, and dispose all
providences about you for your comfort. He puts the greatest honour
upon the marriage when he doth enable you to carry yourselves
graciously in that relation, and to God's glory; and he hath the power
of all providences put into his hand, as well as all grace.

Use 2. Is advice to persons that are entering into this relation.

1. Negatively. See that God be no loser by the marriage.

2. Positively. Be sure that God be a gainer.

These are the two proffers I have to make to you.

1. Negatively. Let not God be a loser; he never intended to give you

gifts to his own wrong.

Now that will be:—

[1.] If he be not the only one, and the lovely one of your souls. God
must not have an image of jealousy set up; he must still be owned as
the chiefest good. A wife is the delight of the eyes, but not the idol of
the heart. Still you must be sure that his place be not invaded, that
you may say, Ps. 73:25, 'Whom have I in heaven but thee? and whom
do I desire on earth in comparison of thee?' Carnal complacency
must not weaken your delight in God; it is apt to do so. The excuse of
one of those that was invited to the marriage-feast was, 'I have
married a wife, and I cannot come,' Mat. 22. Surely Christ would
teach us thereby that this relation may become a snare, and encroach
upon the prerogatives of God; he may be jostled out of the heart by
the intrusion of some earthly comfort.

[2.] If you be diverted from the earnest pursuit of heavenly things,

either by carnal complacency or distracting cares and worldly
encumbrances. There will be a time when we shall 'neither marry nor
be given in marriage,' Luke 20:35. And that is our happiest time;
present contentments must not weaken the lively expectation of it,
and steal away the heart into a mindlessness of it. Would God bring
you to one another, think you, to turn off your thoughts and hopes
for this blessed time when he shall be all in all? No; your comforts by
the way in your pilgrimage must not hinder your delight in your
comforts at home and in your country; this would be like a great heir
in travel that should guzzle in an alehouse, and never think of
returning to his inheritance.

[3.] God would be a loser if you be less resolute in owning God's

truth than you were before. Oh, take heed of daubing in religion! We
must hate all for Christ, Luke 14:26. We must be as true still to make
good our engagement to him. Wife and children must be
undervalued for the gospel; we may be put to the trial whether we
will cleave to them or Christ, who is our choice husband. The bond of
religion is above all bonds; all bonds between husband and wife,
father and children, end in death, but the bond of Christ is eternal:
your children will not lose by your faithfulness to God.

2. Positively. Let God be a gainer.

[1.] By your daily praises, and blessing God for his providence, that
hath brought you into this relation: 'I obtained favour from the Lord.'

[2.] By living to God in this relation, performing the duties thereof so

as your converse may be some lively resemblance of the communion
between Christ and his church: Eph. 5:25–30, 'Husbands, love your
wives, even as Christ also loved the church, and gave himself for it;
that he might sanctify and cleanse it with the washing of water, by
the word; that he might present it to himself a glorious church, not
having spot or wrinkle, or any such thing; but that it should be holy,
and without blemish. So ought men to love their wives as their own
bodies: he that loveth his wife, loveth himself. For no man ever yet
hated his own flesh, but nourisheth and cherisheth it, even as the
Lord the church. For we are members of his body, of his flesh, and of
his bones.'

[3.] By being mutual helps to one another in the best things, by the
advancement of piety and godliness. The love of Christ doth not only
enforce the husband's duty as an argument, but points forth the right
manner of it as a pattern. Christ's love is sanctifying love: so should
theirs be, such a love as showeth itself by sincere and real
endeavours to bring about one another's spiritual and eternal good.
Love one another, 'as heirs together of the grace of life,' 1 Peter 3:7.

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