The Text contains a description of those chief things wherein Religion consists.

1. The thing described.
2. The description it self.

By that phrase, the Kingdom of God, is meant, Christianity, or the state of Religion under the Government of the Messiah, which was by the Iews commonly styled the Age of the Messiah, or the Kingdom of God, according to that famous Prophecy of Daniel, c. 2. v. 44. That the God of Heaven should set up a Kingdom which should never be destroyed, but should stand for ever. Conformably whereunto the Apostle to the Hebrews, c. 12. v. 28. calls the state and dispensation of the Gospel a Kingdom which cannot be moved.

This is described both by the Matter, Principle, and Effects of it:

1. The Object matter, wherein it consists, and that both Negatively and Positively.

2. Negatively, ‘Tis not meat and drink, that is, it consists not in, or is not to be judged of by those more circumstantial parts of Religion, referring to external observances; which as to the acts of them may be performed by all kind of persons, whether good or bad; and do not necessarily suppose or require any habitual goodness to the doing of them. Not but that ‘twas a sin to neglect these under the law, and ‘twas a duty to be rightly persuaded concerning our liberty from them under the Gospel; but yet not of such moment or consequence, that a man might hereby judge of his own or anothers state.

3. Positively, but in righteousness and peace and joy in the holy Ghost. That is, in such internal habits and dispositions of the soul, whereby the mind is renewed and changed, and made conformable to the image of God, particularly.

4. Righteousness, δικαιοσύνη, this is twofold: 1. Imputed, styled the righteousness of Faith: Of which the Apostle had treated at large in the eleven first Chapters of this Epistle.

5. Inherent, that is such a sanctification of the nature, whereby a man is carried on to a universal conformity unto the moral Law, both in respect of the first and second Table. Which latter seems to be more immediately intended in this place, because it may more properly be considered under the notion of a duty, and is likewise the most obvious and natural sign, whereby a man may judge of his estate: And is elsewhere called grace, in opposition to meats, Heb. 13.9. It is a good thing that the heart be established with grace, not with meats, which have not profited them that have been occupied therein.

6. Peace, εἰρήνη, this Word also is capable of a twofold sense. 1. It may signifie a quiet state of mind, arising from an assurance of our reconciliation with God. In which sense it is to be understood Rom. 5.1. Being justified by Faith, we have peace with God. This is sometimes stiyed εὐθυμία, and is rather a privilege than a duty. Or else 2. It may signify the grace of Peaceableness, the desire and study of promoting peace amongst one another, a readiness and willingness of mind to agree with such in affection from whom we differ in judgment. And this is properly our duty, being sometimes styled εἰρηνοποίησις and φιλονεικία, which tho it be but a branch of that general righteousness signified in the former Word, yet the Apostle thought fit to specify this in particular, because of its suitableness to the business in hand. And that this is the proper sense of the Word in this place may appear by v. 19. where he returns again to a further enforcing of this duty, Let us therefore follow after the things which make for peace.

7. Ioy in the holy Ghost: This phrase likewise is capable of a twofold sense. 1. It may signify a blessing or privilege, consisting in the enlargement of the Soul, by the shining in of the light of Gods Countenance, when he is pleased to shed abroad a sense of his love in our hearts, and by that means to fill us with joy unspeakable and glorious. Or 2. A Grace or duty, which Christians are bound to labour after, and to attain: And that is, quiet submission to every dispensation of providence, an ability of rejoycing in an afflicted estate, as being acted by principles above these sensible things. This is elsewhere styled, rejoycing in hope, Rom. 5.2. — 12.12. And in another place, 1 Thes. 1.6. the Apostle doth particularly explain what he means by this joy in the holy Ghost, namely the bearing of affliction with joy; ye received the word in much affliction, with joy in the holy Ghost. ‘Tis styled by this name for its opposition to the joy of the World, which is grounded only upon external prosperity; whereas that which must support a man under an afflicted estate, is something of an higher nature.

8. Religion is here described by its principle or end, whosoever in these things serveth Christ. There must be a serving of Christ in these things, that is, ‘tis not the mere performance of such moral duties as are of natural obligation, unless they be done in obedience to him as our Lord and Lawgiver, and in reliance upon him, for his pardon and acceptance as our Priest and Saviour, that can make us acceptable to Christ, or entitle us to the name of Christians.

9. From the fruits and effects of it. It renders a man acceptable to God and approved of men. 1. Accepted of God εὐάρεστος τῷ Θεῷ, well-pleasing to God. ‘Tis the same with that Word, Acts 10.35. In every Nation he that feareth God and worketh righteousness is accepted with him. 2. Approved of men, δόκιμος, ‘tis an expression frequently applied to gold, to signify its purity and excellency; and to money in general to express its currantness. So the Septuagint, Gen. 23.16. ἀργύριον δόκιμον, currant money. And from thence ‘tis translated to signifie the integrity of persons, such as pass for currant and approved amongst all sorts of men.

The Words thus explained may very properly afford these three Observations.

1. That there are some things in Religion, wherein a man may be very forward and zealous, and yet fall short of the Kingdom of God, ‘Tis not meat and drink.

2. There are other things in Religion, wherein if a man be faithful and sincere, he shall be accepted by God, tho he should mistake and fall short of his duty in other things, But righteousness and peace, &c.

3. The Reason why Christians of several persuasions are less approved to one another, is because they lay out more of their zeal and strength in those lesser things, meat and drink, than in those of greater consequence.

²I. There are some things in Religion wherein a Man may be very forward and zealous, and yet fall short of the Kingdom of God.

Not as if these things were to be despised or neglected; they are matters of Religion, and therefore must be of consequence. And ‘tis a mans duty to labour after a right persuasion concerning the just bounds of his liberty. And ‘tis no less than a sin and superstition for a man to be needlesly scrupulous in such things. But yet these things are not so essential to a state of grace, but that, as on the one hand a mistake in them shall not prove so pernicious as to make a man (who is otherwise sincere) incapable of the Kingdom of God: So neither is a right persuasion or a zeal in them, so essentially good as to entitle a man to it.

To the same purpose is that Text, 1 Cor. 8.8. Meat commendeth not a Man to God, for neither if we eat are we the better, neither if we eat not are we the worse. Heb. 13.9. ‘Tis good that the heart be established with grace, not with meats, which have not profited them that have been busied therein.

Gal. 6.5. In Christ Iesus neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love. And elsewhere ‘tis said, bodily exercise profiteth little; with several other the like Scriptures, which I cannot stand to enumerate.

I shall briefly suggest these two Reasons of the Point.

1. Because these things do not make us the better, as was said in that forecited place, 1 Cor. 8.8. And therefore cannot entitle us to the Kingdom of God. They profit not, Heb. 13.9. That is, they are not effectual to the things of greatest consequence. They do not improve a man as to his state of holiness, his real intrinsical worth. There is not any natural moral good in them, but they are so denominated, because we do hereby exercise our moral righteousness and obedience, which is good in it self: These things are mere externals, whereas the kingdom of God is chiefly internal and spiritual.

2. Because these kind of Services do not necessarily require or suppose that which is the very life and power of Religion, but are things of another kind and sphere, and might be observed upon other by-ends. A Iew might have nothing at all of inward grace in his heart, and yet be very scrupulous in the observance of meats and days. And usually men think to compensate their want of the substance of Religion, by their zeal in circumstantials: And besides, any external act of Religion, suppose dying for it, may be performed upon such natural principles, as are wholly heterogeneous to it. So that these things do neither make us holy, nor suppose us to be so; and therefore can be no good evidence.

The Use and application of this should be to enquire, what things there are now in controversy amongst us in these times, answerable to these differences about meat and drink, and to proportion our demeanour towards one another in reference to such things, according to the Rules here prescribed.

It is not very easy nor perhaps would it be prudent, to enumerate any particular list of such things as are now under debate amongst us in these times: But you may know them by these three general Notes.

1. They are such things as are not against natural light, otherwise they would have a moral vitiousness in them, and be opposite to that righteousness mentioned in the other clause.

2. They are such things as good men, true believers, may and do differ about.

3. They are such things as wicked men and hypocrites, may be very zealous for, or against, on both sides. Whatever the thing be, either concerning Practice or Opinion, which comes under all these notes (not any one of them) it may be safely brought under the same Rules, that are here given concerning the differences about meats and drinks: Namely these three.

4. First not to think our selves better men than others, for our advantages in things of this nature. The Apostle saith they do not commend us to God, and therefore should not commend us to our selves. He saith they do not make us better, and therefore we should not think our selves better for them. And besides they are common to hypocrites and wicked men, and upon that account cannot be any special arguments of our goodness.

5. We are not to think the worse of others for their differences of this nature, so as to despise them, or censure them. It cannot be, but that we must needs think the worse of their actions or opinions; because whoever judges himself to be in the right, must needs conclude those of an opposite persuasion or practice to be in the wrong: But we are not upon this account to censure such persons as to their estates and conditions, as if they were not sincerely Religious, nor in favour with God. For though they should be erroneous and mistaken in their judgments in such things, yet if their conversation be more just and righteous than ours, if more humble and peaceable, they are thereupon to be accounted better than we are; both more acceptable of God, and more approved of men.

6. We are not to prosecute any Truth or Duty of this nature, to the prejudice of such things as are of greater moment. There are several Truths which are not of so great consequence as peace, and unity, and charity. And therefore in such things, there ought to be a mutual forbearance towards one another; and men should endeavour by all means of amity and kindness to joyn together, for the promoting of those more substantial Truths and Duties, wherein they agree according to that Rule of the Apostle. Philip. 3.15, 16. And if in any thing ye be otherwise minded, God shall reveal even this unto you: Nevertheless whereto we have already attained, let us walk by the same rule, let us mind the same thing.

There are two things by which men are usually provoked to heat and eagerness, in their differences of this kind. 1. A false apprehension of the weight and necessity of their opinions, by reason of those consequences which they fasten to them, and will have to stand or fall with them. And 2. An apprehension of their great clearness and perspicuity, upon which account they conceive no man ought to oppose them. Now this case in the Text wants not pretences of either kind: ‘Twere not difficult to infer very dangerous consequences from the joyning together of Mosaical observances, with Christian Religion; and then whatever any mans persuasion may be, as to the certainty and perspicuity of his particular opinion, I am sure he cannot have greater, better grounds of confidence, than there were for this case in the Text about meats and drinks. Where besides the evidence from the nature of the thing, there was likewise most express Apostolical authority, for the stating the question, that the legal institutions about meats and drinks were abolished. And yet, out of tender respect to those who had contrary prejudices, they were not to trouble them with unnecessary disputes, but to bear their infirmities, and every one to study how to please his neighbour for his good to edification, Chap. 15. ver. 1.

If it be objected, that St. Paul elsewhere shews much zeal and vehemence, about these very points of Mosaical observances, as where he calls the great sticklers for them Dogs, Concision, wishes them cut off, &c. To this it may be answered:

1. This vehemence of his is directed against false brethren, such contentious persons as were not sincere, Philip. 1.16. And Pareus thinks this was after that solemn determination of this case in an Apostolical Council, Act. 15.

2. It was for want of this candor and moderation which here he advises unto. Because they laid so great weight upon their Opinions as to make them necessary to salvation; and would not indulge or shew forbearance towards one another for these kind of differences.

3. For the scandal hereby accasioned, which is a moral evil; and upon this account he is sometimes pretty quick and warm, even against such as were sincere and good men. This was the ground of that contest betwixt him and Peter, Gal. 2.11. The case was this: St. Peter was the Apostle of the Circumcision, having a more peculiar relation to the Iewish Converts; yet when he resided at Antioch, where there lived multitudes of converted Gentiles, it was his usual practice most freely to converse and eat with them, as owning them for brethren: But afterwards, when some Iews were sent thither from Ierusalem, out of fear to offend them, he wholly withdrew and separated himself from all conversation with the Gentiles; and by his example, the other believing Iews were likewise carried a way to the same practice, as if they had so great a zeal for Mosaical observances, that they could not own such as did not observe them. Now this the Apostle Paul styles dissembling, v. 13. Not walking uprightly according to the truth of the Gospel, v. 14. In which respect there was a moral evil in it, towards which we are not bound to shew the same tenderness. And it was a thing of so dangerous consequence, in respect of discouragement and scandal to all the Gentiles, that upon this occasion St. Paul withstood him to the face. Which carriage of his, was not opposite, but most suitable unto that advice of tenderness and forbearance, which is here prescribed.

To shut up all in a word; it would exceedingly conduce to our common peace and settlement, in times of differences and controversy, if those Rules of Christianity so often inculcated in Scripture, were more regarded and observed amongst the Professors of it.

That men would be wise unto sobriety, and not above what is written. Not thinking more highly of themselves and their abilities than they ought, Rom. 12.3. But be ready to condescend to men of lower parts, v. 16. And to demean our selves towards every one according to the different measure of gifts, which God hath been pleased to dispense to them; speaking the truth in love, Ephes. 4.15. Endeavouring to heal differences in the most placid gentle manner, without envyings, strifes, backbitings, whisperings, 2 Cor. 12.20. Doing nothing through strife or vainglory, but in lowliness of mind, every one esteeming others better than himself, Phil. 2.3. They that exceed others in knowledge, should exceed them likewise in the study of peace. The best of us do now know but in part, darkly; that time is to come, when all these differences shall be cleared up, and we shall have a full vision of the true state of things. In the mean space it concerns us to forbear one another, in those lesser things about which we differ: And to be very zealous about those great matters in which we agree, namely, Righteousness, and peace, and joy in the holy Ghost.

³II. There are some things in Religion, wherein if a man faithfully serve Christ, he shall be accepted by him, tho he should mistake and fall short of his duty in other things.

That is, if a man be truly consciencious and sincere in those more substantial duties of righteousness, and peace, and joy in the holy Ghost, it is not his mistakes or failings in other lesser things that shall make him incapable of the Kingdom of God.

There are several expressions in Scripture, whereby these more essential and necessary parts of Religion, are distinguished from those of lesser consequence, Heb. 13.9. They are comprehended under that general name of Grace, in opposition to meats. ‘Tis good that the heart be established with grace, not with meats, Matth. 23.23. They are styled the weighty matters of the law: judgment, mercy, faith, love, in opposition to the tithing of mint and cummin. Very frequently Obedience in opposition to Sacrifice: To be washed and cleansed, putting away the evil of our doings, learning to do well, seeking to do judgment, in opposition to incense, oblations, and new moons, &c. Isa. 1.1. Circumcision of the flesh, outward and according to the letter, and circumcision of the heart, inward and according to the Spirit.

I shall mention only one Scripture for proof of the Point: 1 Cor. 3.11, 12. If a man hold to the foundation which is Iesus Christ, though he build upon this foundation, Gold and Silver, pretious Stones, or wood, hay, stubble, the fire shall try it, if it be burnt he shall suffer loss, but he himself shall be saved.

By Gold, Silver and pretious stones, is meant pure and solid Doctrine, by the other, wood, hay, and stubble is signified such vain erroneous Doctrine, as cannot endure the test of fire, the fire of Affliction and Temptation, the fire of the Spirit which searcheth and proveth hidden things, or the fire of the last day, but will be discovered and consumed by them, to the loss of all that pains and cost, which men have laid out in such superstructions: But not to the ruine of the builder, for he himself shall be saved.

If I were to give Instances and Examples for the confirmation of this truth, there is no holy man, mere man, that ever was in the world, but may serve as a witness to it. Not to mention the antient Patriarchs, Prophets, the Apostles themselves, who were none of them without their mistakes and failings at some time or other; it were not difficult to produce a very large Catalogue of errors, out of the Writings of the ancient Fathers: Who tho they were the great Master-builders of their times, and by their holiness, zeal, learning, sufferings, did in their generations exceedingly promote the work of the Gospel, yet they were not without their hay and stubble; every one of them being obnoxious to errors, and some of them to none of the least: Both Irenaeus and Iustin Martyr, Clemens Alexandrinus, Tertullian, Cyprian, Origen, Hierom, and Augustin more than ever he retracted: But that it would in many respects be inconvenient to uncover their nakedness. And those amongst us in these days, who either really are, or are esteemed to be, the great Luminaries of Religion, they are not greater than the Fathers were in their times. Many of the superstructions, which they lay out so much care and cost upon, will prove but mere hay and stubble, when they come to a trial by fire.

I shall but mention these two Reasons of the Point.

1. From the nature of Man, to which nothing is more incident than frailty and error. He was a good man that said, Who can understand his errors? not only of his practice, but his judgment too. And he who in another place, In many things we offend all. If any one should say he hath no error, That man hath not the truth in him. Now if mens integrity in the more substantial parts of Religion did not secure them notwithstanding these errors and failings, no man living could be saved.

2. From the nature of Religion, which comprehends under it things of several natures and degrees. There are some things essential, substantial, fundamental; other things circumstantial, accidental. Religion is compared to a building, it is not a covering of the roof with thatch, or leaving a flaw in the wall, but only a failing or breach in the Foundation, that will cause the fall or ruine of it. Again ‘tis compared to a new life and nature. Now it is not a blackness of the visage, or deformity of the members, nor every hurt or wound of the body, that shall prove mortal, so long as the vital parts remain sound and intire: And on the other side a hurt in the vitals would prove mortal, tho the countenance were never so beautiful. But ‘tis a principle this, so very obvious and plain and without any dispute, that it will be needless to insist any longer upon the confirmation of it.

In the Application of this Point I shall insist only upon two Uses, of Examination, and Ehxortation.

I. For Examination: If it be so that some things are of such absolute necessity to our happiness, it will concern us then to examine and judge our selves by these things. Nothing is more desireable, than for a man to know upon good grounds the truth of his own estate and condition, in respect of his interest in the kingdom of God, and nothing can better discover this than our serving of Christ in righteousness, peace and joy in the holy Ghost.

1. For Righteousness, by this I told you before we are to understand an universal conformity to the moral Law, both first and second Table, with subordination to the grace of faith. Now this, as it concerns the duties of the first Table, is properly called Holiness; and as it refers to the second Table, Iustice or righteousness; who even allows himself in a neglect or violation of either of these, whatever he may think of himself, is not accepted of God: 1. As for Holiness, we are told expresly that without it no man shall see the Lord.⁴ And elsewhere ‘tis said, the pure in heart shall see God. He that doth either generally omit or neglect the duties of Gods worship, and hath not an holy awe and dread upon his mind towards matters of Religion, but can deal with sacred things with the same slight and common affection, wherewith he manages other ordinary matters, hath just reason to suspect himself as coming short of the kingdom of God: 2. And so likewise for that other righteousness of the second Table, referring unto Iustice in our dealings with one another: Tho the having of this be not enough to entitle us to the Kingdom of God, yet the want of it, is enough to barr us from it. ‘Tis so sutable to the light of nature, so necessary to humane society, that there is not any one kind of failing that doth more scandalize the profession of Religion, or render it less approved amongst men, than offences of this kind, especially such as are done upon pretence of Religion.

2. As for Peace: Our Saviour tells us, Matth. 5.9. The peace makers’ shall be called the children of God. By this shall all men know that ye are my disciples,⁵ if ye love one another. Where as there is envying, and strife, and division amongst you, are ye not carnal, and walk as men? 1 Cor. 3.3. The Apostle makes it his business, Gal. 5.19. to set down such marks whereby men may judge of their conditions, both in respect of the fruits of the flesh and of the spirit. And amongst the fruits of the flesh, he hath no less than seven several expressions to this purpose; Hatred, variance, emulation, wrath, strife, sedition, envyings. And then he subjoyns, ver. 21. They who do such things shall not inherit the kingdom of God. And in the next verse, when he comes to reckon up the fruits of the spirit, he mentions but nine particulars, and of them there are six that refer to this grace, The fruit of the spirit is love, peace, long-suffering, gentleness, goodness, meekness, against such there is no law. The New Testament is so frequent and so express in this point, that a man of an unpeaceable contentious spirit must very grosly delude himself to build his confidence upon his zeal in lesser matters with the neglect of this.

3. And so in the third place, for joy in the holy Ghost, that is, a cheerful and sedate temper of mind, under all outward dispensations, though cross to our particular hopes and desires; as being secure of our interest in him who hath the management of all times and events at his own disposal, and hath engaged himself by promise to order them so, as that they shall prove for the best to those that love him. This is a duty frequently insisted upon in Scripture, and ‘tis one main branch of that life of faith, which is proper to believers. And therefore those froward peevish professors, who are never contented with any estate, but are always complaining, apt to interpret every thing for an injury and unworthy dealing towards them, have upon this ground just cause to suspect themselves, of much impotence, unbelief, pride, want of that lowliness and meekness of spirit, which the Gospel doth require. If upon a strict enquiry we find our selves, willfully, grosly negligent in these more substantial things, we have just cause to suspect our conditions.

II. I have but one Use more, for Exhortation, with which I shall conclude this Point. To quicken and stir us up to lay out our strength and zeal for the promoting of these things both in our selves and others. There cannot be any more effectual motive, as to our selves, than what I have already insisted upon, that nothing else can secure us without these, and that these will secure us without other things.

But besides, these things, in reference to our doing good unto others, will be more effectual than any other abilities whatsoever. They are singular advantages for a man in his dealing with others, to have the gift of wisdom, an ability of discerning spirits, of clearing and opening deep mysterious things, a mighty power of persuading and convincing. But to all these, if a man were able in a case of doubt, and difficulty, to confirm what he preaches by a miracle, one would think, that were a most infallible way of subduing any opposition, and carrying all before him. And yet all these advantages would signify nothing, without these moral foundations; and a keeping close to these, might in some measure be effectual without miracles. ‘Tis a saying of a Reverend Divine,⁶ that if the Gospel were now to be planted again, all the miracles in the world, would not be sufficient to make it take, whilst our morals are no better than they are. A miracle may strike a little wonderment at first, but good morality soaks and sinks to the heart. And therefore it were a most rational thing in a man to mistrust the truth of any Miracle which did tend to the prejudice of things morally good. And the Scripture in several places doth encourage to it.⁷ Deut. 13.1. Upon which account it may be asserted that the sutableness of the doctrine of the Gospel, unto purest, highest Morality, did as much conduce to the spreading of it, as the Miracles whereby it was confirmed. And therefore when many of the Pharisees did pretend those wonderful acts of our Saviour to be done by Magical arts and the help of the Devil, they were presently confuted by the holiness of his doctrine; These are not the words of him that hath a Devil, Joh. 10.21. And what can be said higher in the commendation of any thing, than that it is a test whereby to try even Miracles themselves, and doth in some sense give authority to them.

And therefore there is very good reason why we should be excited to a great zeal in the promoting righteousness, and peace, and joy in the holy Ghost. ‘Tis true, subtle notions and questions, are more the fashion of the times than these moral duties, but they are withal the disease of the times, and Professors now if ever may be said to be sick of Questions, as the phrase is: 1 Tim. 6.4. Whereas these other things were Religion before any of these fashions came into request, and will be so when they are laid aside and vanished. As being founded upon that universal perpetual Law, written in every mans heart, which can never be either augmented, or diminisht, or abrogated. Nec per senatum aut populum solvi hac lege possumus. No power can dispense with this Law: Nor doth it need any interpreter to explain it. Non erat alia Romae, alia Athenis, alia nunc, alia posthac, sed & omnes gentes, omni tempore, una lex & sempiterna & immutabilis continebit, saith the Roman Orator. ‘Tis the same in all places and in all times; as proceeding from the Supreme Lawgiver, towards whom he that will not yield obedience, must deny his own essence and dependence; as he goes on very sublimely and elegantly upon that subject.

I know many other things are necessary, as to our religious state, besides these moral Duties. But yet these are the primary foundations. And nothing else will be effectual without these.

The End of the second Sermon.

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Footnotes

1. 2 Maccab. Chap. 7. ↩

2. Prop. I. ↩

3. Prop. II. ↩

4. Heb. 12.14. Mat. 5.8. ↩

5. Ioh. 13.35 ↩

6. Garbott Resurrect. of Christ. ↩

7. Gal. 1.8. 2 Thes. 2.9. Revel. 16.13. ↩