to it that you study this Doctrine and judge aright concerning it for if the foundation fail upon which our comfort is bottomed all the superstructure must of necessity vanish that is erected upon that foundation All other attainments are as nothing without this If the leading mercy fail upon which others depend we must undoubtedly fall short of those other mercies which have their dependance hereon Why sirs Union with Christ is the very Basis of consolation and the leading mercy Joh. 15.6 If a man abide not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned The meaning is this A mans profession is nothing and all his common indowments and priviledges are nothing they will not signifie a jot as to save him from destruction he cannot escape the damnation of hell except he get into Christ and abide in him 3. It is dangerous to be ignorant of this mystery and it much concerneth us to get a sound knowledge hereof because this Doctrine of late hath been notably corrupted and perverted It hath been abused to the countenancing of some mens even blasphemous assertions which they have vented under the notion of high attainments They have endeavoured to break down that distinction which is between Christ and his people and to turn the whole substance of the Gospel into Allegories upon pretence of opening this Union And it concerneth us to be well instructed and established in present truths as the Apostle Peter phraseth it in 2 Pet. 1.12 truths which are mostly perverted in the present time or that need special vindication in the present age wherein we live in the defence whereof God calleth us to stand up against the adversaries If we would not be led aside by the error of the wicked and fall from our own stedfastness as we must labour to grow in grace so to increase in the knowledge of Christ 2 Pet. 3.17 18. So much for the second Conclusion to be premised 3. Concl. 3. Instead of curiously prying into and over-much inquisitiveness after this Mystery and the manner of this Union further than is revealed in the Scriptures of truth it should be the great design of mens souls to secure it unto themselves and to make it evident that they are sharers therein Herein lieth the marrow and fatness of this glorious priviledge when we can personally appropriate it to our own souls and say This is a mercy whereof we are partakers Else what sweetness can we tast in the contemplation thereof whilst our selves are strangers thereunto This is the very counsel of the Apostle in another case to his Corinthians 2 Cor. 13.3 4 5. They were enquiring after a proof of Christ speaking in him Why saith he your business lieth in reflection upon your selves to prove that Christ is formed in you The like advice I would give in this present affair And we should the rather give diligence herein upon a threefold account 1. Because hereby we shall be the better inabled to perceive the real meaning of what is delivered in the unfolding of this Mystery We shall easier discern the import of all the particulars mentioned in the opening of it when we have found it made good upon our own souls and feel somewhat wrought within us answerable to the doctrines which are taught concerning it For Sirs Postquam coelitus spiritu houste in novum me hominem nativitas secunda reparavit mirum in modum protinus confirmare se dubia patere clausa lucere tenebrosa c. Cyp. Ep. 2. ad Donat. a little experience of the power of godliness will notably help a man to discern clearly into the mysteries of godliness it will serve instead of many Commentators for the unfolding of divine truths If a Scholar should make a large and eloquent Oration to set forth the sweetness of honey a little taste of it would contribute more to a right understanding thereof than many learned Lectures without it So when persons have tasted the grace of God in this Union matters will be plain and easie unto them that seem dark and intricate and full of obscurity unto others In what a puzzle was Nicodemus as to the Doctrine of Regeneration in his understanding for want of feeling the work of Regeneration upon his heart So that he cried out How can these things be Joh. 3.4 9. And therefore David exhorteth us to tast and see Psal 34.8 that is endeavour to taste that you may the better know and understand the goodness of the Lord. 2. This is to employ these excellent truths which God hath graciously revealed to the end for which they are revealed to us The Lord hath not opened the treasures of his Wisdom in declaring these mysteries only to feed mens fancies and to fill their heads with speculations but to excite and extimulate us to get an interest in these mercies that we should personally apply them to our selves and make sure our claim and title thereto You will find this apparently to be the end of the promulgation of this very Doctrine 1 Joh. 5.13 These things have I written to you that believe on the name of the Son of God that you may know that you have eternal life These things that is these high mysteries of salvation afore-mentioned that it is in the Son and to be enjoyed by vertue of our union with the Son I have written them that you may take them home to your own consciences and pass judgment upon your selves according to the tenour of these words 3. If we learn the nature of this priviledge and do not secure it to our selves it will but tend to the heightning of our condemnation So that better for us we had never known it or heard a word concerning it for this very thing will aggravate our contempt of the grace of God and the reflection upon it will be a continual torment upon our spirits What a cut will this be to a mans conscience when he cometh to die to bethink himself I knew that there was such a glorious priviledge prepared for the children of men and yet would never press after the enjoyment of it I preferred the pleasures of sin and satisfaction of some base lusts before it I was offered the Son and life and redemption through his blood and would not labour to secure it unto my self so that now I am undone eternally and irrecoverably See how Christ sets forth mens wickedness on this account Prov. 1.24 25 26. And it is evident conscience will take advantage from hence to be a tormentor to be a worm gnawing upon the very entrals of a mans spirit How have I hated instruction and my heart despised reproof O what madness have I been guilty of to know these things and not to make them sure unto my self Prov. 5.11 12 13. CHAP. III. Union with Christ distinguished and the branches of the distinction explicated HAving laid down these things
pressed the necessity of Union with Christ in order to the partaking of the benefits of Redemption I was a while since intreated by letter from some that I would further instruct them in the nature of that Mystery of Union with the Son of God With the proposal of this spiritual and useful enquiry and the sundry particulars relating thereunto wherein they desired information I was not a little well pleased knowing how usual it is with many Professors of Godliness to leave the kernel and marrow of Christianity wherein the life and sweetness of it lieth and to exercise themselves about the shell and bones only of contention As if they had been brought up at the feet of those Schoolmen who turn Religion into Quodlibets and make it little else but a well-digested heap of intricate * Statum lacessunt omnipotentis Dei Calumniosis litibus Fidem minutis dissecant ambagibus Vt quisque est linguâ nequior Solvunt ligantque quaestionem vincula Per syllogismos plectiles and doubtful disputations To those savoury questions I returned answer as he that ministers seed to the sower was pleased to give ability and as might be contained within the compass of one sheet at the most Which answer I intended but as a compounding for forbearance till I should be ready to give fuller satisfaction For I found within my self a strong propension of spirit upon the first motion of it to me to wait upon God in the deligent search of the Scriptures for a more thorow insight into that great Gospel-doctrine When my Meditations were digested into this method and frame according to the following Treatise I was perswaded to believe That I could not be better serviceable to the souls of many of my dear friends from whom the Lord hath suffered me to be rent then by commending these plain Truths to their most serious study And I think I may be assured That many amongst them who have loved the Author for the Truths sake will be no whit the more averse from a sedulous enquiry into these Truths for the Authors sake For the Subject matter it needs no Apology being one of the highest and yet most necessary Points of Christian instruction unless it be for this That so mean a person as my self hath attempted the handling of it To which I shall say with Minutius Felix Nihil indignandum vel dolendum si quicunque de divinis quaerat sentiat proferat Cum non disputantis Authoritas sed disputationis ipsius veritas requiratur Atque etiam quo imperitior sermo hoc illustrior ratio est Quoniam non fucatur pompa facundiae gratiae sed ut est recti regula sustinetur All the perversion in humane affairs and disorders in the spirits of the children of men do arise according to the observation of Augustine from a twofold Original * Cum fruimur utendis utimur fruendis 1. The enjoying of what should only be used And 2. The using of that which ought to be enjoyed By giving that place to the creatures which is only due to the God of heaven and making use of the Lord and his service in a subordination and subserviency to other ends Our great work therefore consists in referring all things to their proper places and restoring them to their appointed stations according to the eternal Law To use the things of this world as not abusing them and to make God alone the object of our enjoyment This enjoyment of God since the fall of man is only attainable through Jesus Christ the Mediator And there is no fellowship to be maintained with God through Christ but only by such as are in Christ And this is the scope and drift of the Tract ensuing so to manuduct and lead sinners unto the Son That being knit unto him they may thence be conducted into the bosom of the Father And I suppose If a just reckoning be made of such as have designedly dealt upon this Subject of a Believers Union with Christ considering how many have wrote upon some others this Book need not be accounted as supernumerary If any be offended with the meaness of the stile and for want of such embellishments of Rhetorick and History wherewith it might have been adorned or that I have sometimes descended too low in the explication and proof of such matters as seem not to require it Let such please to take notice That my intent was if possible to speak to the capacity of the meanest I have often thought of Mr. Dod 's observation That most Ministers in England are wont to shoot over the peoples heads Rather would I utter the plainest Truths to the understanding and edification of the weakest Christians than study to feed more curious fancies with sublimer notions and niceties * Dissoluti est pectoris sonos auribus infundere dulciores non medicinam vulneribus adhibere Arnob. And as for ringing changes upon words and the counter-marching of sentences as one speaketh they may pass for wit and elegancy with some but contribute nothing to the nourishment of the vitals of Christianity I have purposely declined all controversal points for that I would not scratch the * Disputandi pruritus est Ecclesiarum scabies Wotton Plaus Vot Itch of any in this litigious generation Let us follow after the things which make for peace and things wherewith one may edifie another What is found to be agreeable to the mind of God and the tenour of the everlasting Gospel let it be received and embraced in the love of it And pardon the defectiveness of the Author in the management of the whole I dare not say as Cicero who was confident Se nuâ—lum verbum quod revocare vellet emisisse Yet I may truly speak as another Ego omnia quae dixi bona fide sine ullo studio contentionis sine aliqua dubitatione veritatis sine aliquo praejudicio diligentioris Tractatus exposui R. S. A Table of the Contents of the Book CHAP. I. The Context opened Believing 1. That Jesus is the Christ page 3 2. Jesus Christ p. 4 3. On the Lord Jesus Christ p. 5 What it is for a Believer to have the witness within himself In three things p. 6 How unbelief makes God a lyar 1. Negatively 2. Positively p. 8 The Text explained What is meant by eternal life p. 10 Eternal life the gift of God in a fourfold respect p. 12 Eternal life is in the Son on a threefold account p. 14 The manner of the conveyance of Eternal life p. 15 Qu. What is meant by having the Son Answ In three things p. 16 Doct. In order to an interest in Eternal life and participation of the blessings which are given forth by the Son in a tendency thereunto it is of indispensable necessity That we be united to Christ p. 18 CHAP. II. Conclusions introductory to the handling this Mystery of Union Concl. 1. The grace of a Christians Oneness with the
Cause by whom it is procured by whose death it was purchased As Christ bought the Elect of God to be his people and servants so he bought eternal Life to be their inheritance Hence the Kingdom of Heaven is called the purchased Possession Eph. 1.14 2. It is in Christ as in the Representative by whom possession is taken in the name of Believers and to their use For when our Saviour entred into heaven he was not only admitted thither upon his own account but he took livery and seizin thereof in the behalf of his people He entered as the fore-runner and not for himself only but for us Heb. 6.20 3. It is in Christ as in the hands of a publike Officer or Trustee whom God the Father hath appointed to this very purpose to dispense forth eternal Life unto those for whom it is prepared For as the souls of men and women are blessed upon the account of Christ's righteousness so that blessing is communicated through the hands of the Lord Jesus He is God the Fathers high Steward whom he imployeth in the distribution of his grace He sends him to bless his children Act. 3.26 And what the Spirit doth it is in Christ's name Joh. 14.26 There 's the third particular to be observed The great dispenser of this mercy God hath given us eternal life and this life is in his Son 4. Here is the manner of the conveyance of this mercy how it is made over to us and becometh ours Why by vertue of our union with Christ It is given forth by the Son to them that have the Son and to none besides He that hath the Son hath life and he that hath not the Son hath not life So that it is laid down or expressed 1. Positively 2. Exclusively 1. Positively He that hath the Son hath life He hath it 1. in respect of right and title thereto he hath a good interest therein Praesentia gratiae atlestatur faelicitatem futurae gloriae sine dubio sequuturam it is his portion and his inheritance to which he may warrantably lay claim and for which he may plead as his own 2. He hath life in the beginning and entrance thereof he hath those mercies which are certain harbingers of glory and will end in glory Or 3. He hath eternal life that is he shall as undoubtedly enjoy it as if he were already in possession it being an usual form of speaking in the writings of the holy Ghost to mention things future in the present tense to note the certainty and undoubtedness of their futurity 2. It is delivered Exclusively He that hath not the Son hath not life that is 1. He hath not life in reality whatever he may have in his own conceit and apprehension he may think himself to be something when indeed and in truth he is nothing 2. He hath not life that is he is stark dead in sins and trespasses he is under the wrath of God he is still an accursed wretch So it may be meant by an usual Meiwsis whereby less is mentioned than is intended 3. He hath not life i. e. if he die in that estate it will be evident that he hath it not he will perish surely eternally and unavoidably I mainly intend to handle this last branch of the Text. For the further clearing of which there is one previous enquiry to be made Q. The Question is this What is meant by a persons having the Son Or How may a man or woman be said to have the Son that he may have life A. For answ you must note these three things 1. The way whereby the holy Ghost in the Scripture doth most commonly set forth our having the Son it is by our union with the Son or being in him We are said to have him by being made one with him This is evident at the first to any one that is verst in the books of the Old and New Testament that having the Son is the same thing for substance with that which is frequently called our union with Christ or being in Christ Rom. 8.1 There is therefore now no condemnation to them that are in Christ Jesus i. e. to them that have him by vertue of their union with him Joh. 6.54 Whoso eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day And if you would see how this feeding on Christ doth contribute to a sinners having eternal Life you will find it to be because thereby he hath the Son which is expressed by union with the Son v. 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him And thus having the Son seemeth to be explained in the following part of this Chap. 1 Joh. 5.20 And we are in him that is true even in his Son Jesus Christ This is the true God and eternal life q. d. this is the way to eternal life hereby alone you will come to the enjoyment of it you must have the Son that is you must be in him or united to him 2. By our union with Christ which is the way whereby we are said to have the Son I understand all along to speak distinctly the Oneness of a Believer with the Lord Jesus You may observe a difference between these two things viz. 1. The making of Christ and a Believer one And 2. Their being one when they are so knit together 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unitio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unitas There is the bringing of a soul unto Christ and ingraffing into Christ And 2. There is the being or standing of that soul in Christ when it is so brought and ingraffed 2 Cor. 5.17 If any man be in Christ Now it is this latter I mean all along by union The term is indeed of a latitude that may comprize both of them but I shall use it principally to denote the latter 3. Although in the writings of the Scripture you do not meet with this numerical word of Union with Christ in the very letters and syllables of it yet you have plentiful mention made of the thing signified thereby How often do you read of the Saints being in Christ and being put into Christ and expresly in one place you have mention of their Oneness with him and with the Father Joh. 17.21 That they may be one in us The words of the Text being thus unfolded and opened will afford us this doctrinal Point That in order to an interest in eternal life and partaking of those blessings which are given forth by Christ in a tendency thereunto it is of absolute necessity that we be united unto Christ If we will have life from the Son we must have the Son that is we must be made one with him No union with Jesus and no communication of life and salvation from Jesus For he that hath the Son hath life and he that hath not the Son hath not life And therefore you shall find
unto the world Joh. 14.22 and mark our Saviours answer v. 23. Jesus answered and said unto him if a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him q.d. We will be united and knit to such a one and thereupon maintain a constant communion and intercourse with him which is a way of the manifestation of our selves which the world knoweth not of The world is shut out of Christ's prayer for this mercy and it is confined to believers Joh. 17. v. 9. compared with v. 21. 2. It belongeth to believers Universally and comprehensively that is to all of that sort and number whether they are weak Christians or strong whether they are more eminent in the Church or of a lower esteem My brethren this grace of Oneness with Christ is not a dignity conferred upon some eminent Saints whereby they are advanced above their fellows but this honour have all the Saints If there be true justifying faith but as a grain of mustard-seed as our Saviour speaketh in another case it putteth a man into the possession of this priviledge It may be the comfort of the meanest and poorest of the people of God upon earth that however men despise them yet they are married to the King of Kings to the only begotten Son of God You read of babes in Christ who are the lowest rank of Believers 1 Cor. 3.1 It may be improved as a point of wonderful consolation by poor drooping souls that love the Lord Jesus in sincerity When your corruptions struggle within you and you are violently assaulted by temptations from without and thereupon are afraid how you shall be able to hold out and to keep on in the way of godliness when your spirits are ready to sink under your burdens indeavour to raise them up again with this meditation The Lord Christ is my Husband why should I fear He is ingaged to preserve me for I belong to him nay I am in him See and study Isa 40.27 28 29 30. 3. This Union appertaineth to Believers entirely and undividedly My meaning is this the whole persons are the subjects of this Union and every part of them not only their souls the spiritual and immortal part but their very bodies which are made of the dust of the earth For as the grace of Vnction or sanctification where it is poured out upon a person it maketh an entire change both in body and soul so doth the grace of Vnion reach to the whole man to the body as well as to the soul 1 Cor. 6.15 What know ye not that your bodies are the members of Christ q. d. This is a known truth a foundation principle you must not be ignorant of it you should be well instructed in this Point that you may be careful not to defile your bodies that it may quicken you to glorifie Christ with your bodies as well as with your spirits 1 Cor. 6.20 At the resurrection the bodies of the Saints shall be fashioned and made like to Christ's glorious body and here upon earth they are knit to his person 4. Believers are the subjects of this Union formally that is under that very consideration as such quatenus Believers For the grace of saith is the principle which God doth peculiarly honour in this very business to make up our union with Christ or to knit a person and the Lord Jesus together Whom he hath set forth to be a propitiation through faith in his blood Rom. 3.25 And therefore our Apostle applyeth the doctrine of my Text unto them that believe in the words immediately following v. 12. He that hath the Son hath life c. And v. 13. These things have I written to you that believe on the name of the Son of God that you may know that ye have eternal life How should Believers know it hereby Why because Believers have the Son by believing they are in the Son eo nomine because they believe That 's the third Branch of the description the proper subjects of this Union viz. Believers 4. Here is the foundation of this Union on which it is bottomed and from whence it doth arise namely from their intimate conjunction with Christ It is that special relation which Believers have to the Lord Jesus arising from their intimate conjunction with him Or from the closness of their being joyned together This is well to be observed as a material point for first there must be unition as one noteth before there can be Vnion First they must be brought together and must be linked and fastened one to the other before they can become one together At least in order of nature conjunction must precede for Union doth result or flow from it and hath a necessary dependance thereupon As it is in marriage the great resemblance for illustration of this mystery First the man and woman are brought together and married one to the other and thence their union doth arise they become one flesh So it is in this spiritual grace first Christ and a Believer are joyned together and then they become one This conjunction is so closs and in imate that it is called a being glewed unto Christ so the word signifieth 1 Cor. 6.17 He that is joyned * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui Domino agâ—utinatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gluten or glewed to the Lord is one spirit First they are joyned and so become one spiritually How this conjunction is wrought I shall open at large in answer to the next question This is the fourth branch of the Description 5. Lastly You have the blessed consequents which flow from hence or the glorious effects produced hereby and they are especially three 1. Hereupon they are accounted as one with Christ 2. Their spiritual state is fundamentally changed 3. The benefits of redemption are effectually applyed 1. Hereupon they are accounted as one with Christ Being made so they are reckoned and esteemed as such and accordingly made partakers of whatsoever advantage doth accrew thereby and doth grow upon this root of Oneness with the Mediator It is not an empty name and an airy appellation which is hereby attained but believers are answerably esteemed and dealt with in all sorts of dispensations Therefore they are said to be found in him Philip. 3.9 That I may win Christ and be found in him that is in all the dealings of God towards them they are looked upon as one with his Son so their concernments are regarded and blessings are dispensed unto them evils are averted and kept from falling upon them and spiritual good things are given forth When God doth go forth in his providence twoards the children of men he findeth the wicked in their sins polluted in their blood under the curse of the Law and so there is a curse interwoven with his proceedings with them but when he looketh down upon Believers they are found in Christ They are reckoned as one
are no more forreiners and strangers that 's the state of alienation from the Lord but fellow Citizens with the Saints and of the houshold of faith this is that of friendship and communion with God That is the first thing to be noted as to this matter 2. These two estates as to matters of salvation and condemnation are comprehensive of all the posterity of mankind without exception of any They do take in the whole compass of the children of men My meaning is this that there is no middle condition there is not a man or woman upon the face of the earth but must of necessity fall under one of these two ranks Either he is a Saint and servant of God or a vassal and slave to the devil either he is an heir of heaven or a firebrand of hell And pray Sirs let us apply it diligently unto our selves and often say in our hearts One of these two is the condition of my soul if I am not a child of God and in covenant with him it will necessarily follow that I am a child of the devil for there is no third estate If I be not sanctified and called to be a Saint it cannot otherwise be but that I am in the gall of bitterness and if I die in this condition I drop immediately into hell As there are but two places into which all nations shall be sent at the end of the world that is heaven and hell the place of eternal life and that of everlasting punishment so there are but two states in which all are comprized during their abode in the world either they are Gods friends or his adversaries still in their sins or delivered from their sins 1 Joh. 5.19 And we know that we are of God and the whole world lieth in wickedness The whole world that is all other persons besides us of what rank and quality soever And that is a pregnant Text Eccl. 9.2 All things come alike unto all there is one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an oath Mark it all people in the world are cast by the holy Ghost into two ranks or companies either they are righteous or wicked clean or unclean good or sinners There is no middle condition or state of neutrality upon a spiritual account And indeed there is strong evidence of it from the reason and nature of the thing because the distinction which is between these two estates is such as we call a difference of contradiction in some respect such as is between the negation and affirmation of the same thing which cannot possibly admit of any third or middle estate whatsoever * If you will rather say they are privative opposita yet the argument holds good for such admit not a middle in subjecto capaci Oppositorum duorum privativè cum unum non inest necesse est alterum inesse susceptibili Aquin. Privatio euim est circa certum genus contradictionis Alex. de Ales Joh. 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Mark it here is a difference of contradiction betwixt believing and not believing You cannot possibly pitch upon a man but either he believeth on the Son and so is in the state of grace or he believeth not on the Son and remains in the state of wrath They who are regenerate and converted have the promise of salvation and such as are unregenerate and not converted shall in no case enter into the kingdom of heaven Here is a kind of difference of contradiction between converted and not converted And so I might instance in other qualifications That is the second thing to be noted as to the change of a mans spiritual state 3. Observe in the third place That these two estates upon a spiritual account are utterly incompatible and inconsistent one with the other and cannot upon any hand stand together Plainly thus they cannot both appertain to the same person at the same time It is altogether impossible that a man should be in the favour of God whilst he is in league of amity with his corruptions that he should be in the kingdom of Christ and under the prince of darkness together This is a truth so plain and obvious at the first view that one would think it should be needless to press it But I insist upon it the rather because there are secret workings in the hearts of the children of men to the contrary Their inward thoughts are that they may serve the Lord and be subjects of the devil together that they may be vain and earthly and sensual and follow the course of the world and yet be the people of God notwithstanding That they may drink and revel and be wanton and the like and be in the state of salvation too You shall find these are the secret thoughts and imaginations of mens spirits Mic. 3.10 11. They abhor judgment and pervert equity they build up Zion with blood and Jerusalem with iniquity The heads thereof judge for reward and the Priests thereof teach for hire and the Prophets thereof divine for mony Yet they will lean upon the Lord and say is not the Lord amongst us They flatter and sooth up themselves that they were servants of Jehovah the God of heaven although they served divers lusts and pleasures and turned aside into crying wickednesses that the Lord was on their side and they belonged to him though they openly espouse the interest of sin But alas Sirs it can never be these imaginations are vain and sottish Mark how peremptorily our Saviour asserteth the contrary backing that assertion with forcible argument Mat. 6.24 No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon q.d. It is a sottish thing to entertain such a fond conceit as if you could join both interests together The Laws of Christ and the commands of sin are diametrally opposite one to the other if the affections run towards the one they must of necessity be withdrawn from the other nay set against the other for they are directly contrary And besides where God accepteth of the heart he will have the whole heart where he is served truly he must be obeyed entirely and universally with the whole soul So that never dream of such a thing as making a commixtion of these two It is as easie to joyn together light and darkness heaven and hell as to make a conjunction between righteousness and unrighteousness between Christ and Belial The words of Joshua are very pertinent to this purpose when the people seemed to promise so affectionately
the second Covenant That Text is very full and worthy to be wrot on our hearts in letters of gold and as with the pen of a diamond Gal. 2.16 Knowing that a man is not justified by the works of the law but by the faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the Law for by the works of the law shall no flesh be justified 3. The ultimate or compleating act of this justifying faith whereby it becometh such is a fiducial resting or relying upon Christ for righteousness and acceptation with the Lord and for all the spiritual benefits that follow thereupon That which I aim at is this That justifying faith is not absolved and compleated by a bare assent of the understanding but it doth evidently include an act of the heart With the heart man believeth unto righteousness Rom. 10.10 If thou believest with all thine heart Acts 8.37 And the special act of the heart is a reliance upon Christ leaving a mans soul in his hands upon the articles of the Covenant of grace leaning upon his merits for acceptance with God receiving him as he is offered to sinners in the Gospel and trusting in him for acceptance and salvation Thus we have it explained Eph. 1.12 13. That we should be to the praise of his glory who first trusted in Christ In whom also ye trusted after that ye heard the word of truth the Gospel of your salvation in whom also after that ye believed ye were sealed with that holy spirit of promise This is the faith both of Jew and Gentiles We first believed unto whom the word of salvation was first spoken and afterwards ye also believed in Christ What is this believing Why it is a trusting in Christ First the soul heareth the word of salvation promised in Christ and assenteth to the truth of that word and thereupon is perswaded to make his actual application unto Christ and trusteth in him for salvation Psal 2.12 Kiss the Son lest he be angry and ye perish from the way when his wrath is kindled but a little blessed are all they that put their trust in him q. d. There is no way of avoiding destruction from Christ but by believing in him resting upon him they are the blessed of the Lord that put their trust in him * Sed multum inter est utruns â—â—isque credat ipsum esse Christum utrum credat in Christum Nam ipsum esse Christum daemones crediderunt Ille enim credit in Christum qui sperat in Christum diligit Christum Aug. Indeed there are many acts of the soul required unto this faith and comprized therein If a man believe in Christ he must have some competent knowledge of the nature of Christ and his mediatory office and satisfaction there must be a firm and lively assent to the truth of the Gospel a sense of the evil of sin and the inability of all other means besides the righteousness of Christ to recover the sinner out of his lost condition But now a fiducial reliance upon Christ for salvation is the last compleating act For when the sinner being driven from all other refuges whatsoever doth not only hunger and thirst after the righteousness of Christ but actually renounceth every thing for him and embraceth him as his Saviour casting his soul and all his spiritual concernments into Christ's hands and resting upon him alone for salvation as he is offered in the Gospel this is a justifying and saving faith As a self-justiciary relieth upon his own righteousness so a true believer râ—steth upon Christ's righteousness This is set forth by coming unto Christ Mat. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest Come unto me that is believe in me place your hope and confidence in my righteousness The Lord Jesus in the Gospel is set forth as a propitiation he was sent to be the Redeemer of lost sinners Now when a person being affected with his lost estate sensible of the wrath of God and the insupportableness of it and labouring under the burden of sin doth come unto Christ as such and make use of him to that end namely to be his Redeemer and doth rest upon him to make atonement for his soul this is to believe with a justifying faith Joh. 6.35 He that cometh unto me shall never hunger and he that believeth in me shall never thirst It is a looking unto Christ alone for redemption and deliverance upon his account As the brazen Serpent was an eminent type of the Lord Jesus Num. 21.8 9. so the Israelites looking up thereunto did signifie our faith in Jesus by whom our diseases are healed When a poor sinner is stung in his conscience with the fiery Serpent of the guilt of sin and being filled with dread in apprehension of the sad consequents of it doth look up unto Christ as held forth upon the pole of the Gospel to be a Saviour and doth rest upon him expecting redemption only through his blood here are the workings of a justifying faith Joh. 3.14 15. As Moses lifted up the Serpent in the wilderness even so must the Son of man be lifted up by dying on the Cross or by the publication and tender of his death and righteousness in the Gospel That whosoever believeth in him should not perish but have eternal life This is the third particular which I intended to commend to you for opening the nature of faith which is the bond of our union with Jesus Christ 4. Wherever and in what soul soever there is this fiducial reliance upon Christ and his righteousness in a saving way there is also as a necessary companion thereof an universal subjection to the will of Christ and a ready submission to his government This I add in the last place to prevent if it be possible the abuse of this doctrine by carnal hearts and to stop the mouth of those clamours which are raised by some against it and the aspersions which they cast upon this evangelical truth as if it were not a doctrine according to godliness Will such be ready to say This doctrine will imbolden sinners in their presumption and vain confidence If to believe savingly on Christ be to rest on him for salvation who will not think that be doth believe What carnal wretch will not say that he doth rely upon Christ But mind it Sirs it is not a thinking or saying he doth rely upon Christ will give a man an interest in him but when he doth rest upon him indeed as he is propounded for a Saviour in the Gospel And such a faith will purifie the heart and cause the person believing to bring forth fruits of holiness in the conversation Else it will be an evidence that he doth but pretend thereunto and doth not rest upon Christ in truth For although it be not the work
salvation so far beyond all they looked for And they repenting and groaning for anguish of spirit shall say within themselves This is he whom we had sometimes in derision and a proverb of reproach We fools accounted his life madness and his end to be without honour How is he numbred amongst the children of God and his lot is amongst the Saints As for the oppositions you meet with the word of God is evidently fulfilled in them before your faces And they are none other than you were warned to expect Act. 14.22 2 Tim. 3.12 Besides It is but yet a little while * Nubecula est cito pertransibit and he that shall come will come and will not tarry Heb. 10.37 6. According to your several abilities set up the worship of God in your families And be conscientious and strict in sanctification of the Sabbath the Lords day It is a matter of easie observation That where these two are neglected or slightly managed the fairest profession of godliness is quickly shriveled and withereth away Never plead that you have no parts or ability for these things If you will set upon the discharge of your duty in the integrity of your hearts God will meet you therein and graciously assist you unto the performance Psal 27.14 And if there be indeed first a willing mind which willingness is manifested by vigorous and earnest indeavours it is accepted according to what a man hath and not according to what he hath not 2 Cor. 8.12 See Gen. 35.2 3. Josh 24.15 Psal 101. Jer. 10.25 Isa 56.2 4 5. Isa 58.13 14. 7. Be constant and diligent in the duty of prayer That is one of the special waies whereby a fellowship and correspondency is maintained between God and his people In taking counsel of the word we hear what the Lord is pleased to speak unto us And by the exercise of the grace of supplications we have the liberty given us to speak unto the Lord. And remember what hath often been inculcated upon you That as all sorts of blessings are stored up in the promises so Faith and Prayer are the special means which God hath appointed for the fulfilling and accomplishment of all his promises Jer. 29.11 12 13. Psal 10.14 As you cannot comfortably expect that God should preserve and keep you from the pollution of sin unless you be careful to avoid the occasions of sin So on the other hand You cannot rationally expect to receive mercies from the Lord unless you seek unto him by prayer for the obtaining of mercy Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you Mat. 7.7 Philip. 4.6 7. Eph. 6.18 19. 8. Live in the daily contemplations of eternity and of the uncertainty of the time of your continuance here Study how you may subordinate all your affairs and concernments in this world unto the matters of another world Put an estimate upon all things as they have reference thereunto Often say within your selves What evidence have I to prove my interest in God What are the grounds whereupon I look for eternal life What thoughts am I likely to entertain of sin and the world on the one hand and of conformity to Christ on the other hand when I am to depart hence and shall be seen no more How precious will that time and space of repentance then be which now I am ready to squander away upon trifles What answer shall I be able to make when God visiteth for the filling up of my Relations for the management of the Talents wherewith I have been intrusted for the right improvement of the means of grace which I have enjoyed for all the particulars of my conversation in the world Did you frequently press these and such like considerations home upon your spirits and keep them closs and warm by meditation upon your hearts what manner of persons would you be in all sobriety holiness and righteousness My brethren You know not how soon how unexpectedly you may be summoned to the giving up your accounts And it infinitely concerns you to be in a readiness That you may be found of God in peace Boast not thy self of To morrow for thou knowest not what a day may bring forth Prov. 27.1 9. Beware therefore of procrastinating in the business of providing for your immortal souls It is one of the principal snares of the devil whereby he holds sinners fast in their spiritual bondage and captivity unto their final destruction If therefore you would set effectually upon working out your salvation ingage speedily presently in the work without further delay Give not place to the devil Deliver thy self as a Roe from the hand of the hunter and as a bird from the snare of the fowler Give not sleep to thine eyes nor slumber to thine eye lids Psal 119.6 Heb. 3.7 2 Cor. 6.1 2. And now I shall trouble you no further with this preliminary discourse But conclude with my unfeigned Prayers for you all That the grace of our Lord Jesus Christ who is the King of Kings and Lord of Lords the Infinite Eternal and Almighty God and the only Redeemer of lost sinners The love of God our Father in him who spared not his own Son but delivered him up unto death And the sweet and comfortable Presence Guidance and Communion of the holy Ghost the same Infinite Incomprehensible and Immortal God the Spirit of Grace and Truth The Sanctifying Assisting Quickning Comforting and preserving presence of that Spirit may be with you and amongst you To inable you unto your duties To keep you against Temptations To support you under Burdens To carry you through difficulties To strengthen your weaknesses and plentifully to supply all your wants That you may walk wisely in your Families spiritually in your Closets soberly in your companies and Christianly in all your conversations So as to write Holiness to the Lord upon every of your undertakings That upon all occasions you may be effectually instructed in the will of the Lord and bring forth his word into practise That you may thereby witness your Union with Christ and be rooted and built up in him and stablished in the faith And so the Blessing of God may be your constant portion here and you may be everlastingly blessed in the glorious presence of God hereafter Amen 23. July 1668. Written by one who truly and affectionately desireth your Edification and Salvation ROWLAND STEDMAN To the READER IT may be interpreted by some to whom I am best known not only as a defect in prudence but a doing violence and treading counter to my personal inclination who have alwayes affected the privacy of Retirement thus to appear in publike and consequently to expose my Sentiments in the matters of Religion to the censure of all sorts of persons who may light upon this Book To whom therefore I owe this account of my Studies and the publication thereof Having often in the course of my Ministery
brought to light wherein the way is revealed for restoring fallen sinners to their primitive happiness or conducting souls to everlasting bliss God hath graciously pleased to declare this way by the Scriptures and to leave it upon record in the Word of the Gospel and here we have the substance or summary of that Record viz. That God is the giver of eternal Life and that this life is in his Son c. If you examine the connexion or dependance which the words of the Text have with and upon the foregoing passages of the Chapter You will evidently find our Apostle is herein giving a succinct account of the great foundation-truths which are proposed to be the object of a Christians Faith by closing with which we do eminently and signaly advance the glory of God and by disbelieving whereof we are said to make him a lyar Our faith is to be built upon the word of the Lord to be bottomed upon the Record which God hath given concerning his Son And this saith the Apostle is the Record That God hath given us eternal Life c. The better to clear this coherence and so the genuine import and scope of these words let us a little cast our eyes back upon the context or the verse immediately preceding the Text wherein we may note two things 1. The nature and excellency of the grace of faith or believing on Christ ver 10. former part He that believeth on the Son hath the witness in himself 1. For the nature of Faith it is a believing on the Son so it is usually set forth in the dialect of the Holy Ghost Act. 16.31 Believe on the Lord Jesus Christ and thou shalt be saved and thine house Joh. 3.36 He that believeth on the Son hath everlasting life This is the saving act of Faith which will bring a soul to Heaven a believing on the Son And therefore I might touch by the way on that common distinction as useful to be considered that there is a threefold act of Faith or three waies of Believing in reference unto Christ There is a believing 1. That Jesus is the Christ Credere Christum Christo. In Christum 2. Jesus Christ 3. On the Lord Jesus Christ 1. There is a believing that Jesus is the Christ an assent unto the truth of this principle that he who was born of the Virgin Mary is the true Messiah and Mediator sent of God to be the Saviour of Mankind So the very Devils believe As they know there is one God so they acknowledg this principle that Jesus is the Son of God and the only Redeemer of lost sinners Hence it is that they are so unwearied in their endeavors to hinder poor souls in closing with Christ and that they labour by all manner of false suggestions to draw their affections from the Lord Jesus Mark 1.24 The unclean spirit cried out Let us alone thou Jesus of Nazareth I know thee who thou art the Holy one of God And that herein the Father of lies spake the very truth you will find by the testimony of the Spirit of God himself v. 34. He cast out many Devils and suffered not the Devils to speak because they knew him 2. There is a Believing Jesus Christ i.e. a subscribing to the truth of the Doctrines that he delivered which are contained in the Scriptures the Word of Christ and Preached by Ministers of the Gospel in his name Thus a Simon Magus may believe he may own the verity of Christs Word though in the gall of bitterness and in the bond of iniquity Acts 8.12 13. When they believed Philip Preaching the things concerning the Kingdom of God and the Name of Jesus Christ then Simon himself believed also Thus Nicodemus believed before he was instructed in the necessity or acquainted with the grace of regeneration he was convinced by the Miracles wrought by Christ that he was a teacher sent of God and consequently that the Doctrines which he taught were the truths of God Joh. 3.2 As a carnal person who never tasted of saving grace may have much knowledg in his understanding of the will of Christ so he may be under such convictions upon his judgment as in a sort to approve the Word of Christ Rom 2.17.18 3. But lastly there is a believing on the Lord Jesus When a man is so powerfully convinced of the evil of sin and his own obnoxiousness to the wrath of God and the heart so fully perswaded of the excellency of Christ and the sufficiency of his Righteousness together with the utter insufficiency of all other wayes of deliverance that thereupon he doth actually close with Christ upon Gospel terms and make application to him casting himself upon the Son of God for Salvation and renouncing all things for the enjoyment of him Although believing on Christ doth not alwayes signify a saving faith as see Joh. 2.23 yet for the most part it doth and so may fitly be made use of by way of distinction It being observed by some that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a phrase peculiar to the Holy Ghost and not used by prophane Authors This is the saving act of Faith A believing on or in the Son Joh. 11.25 26. He that believeth in me though he were dead yet he shall live and whosoever liveth and believeth in me shall never dye For mark it Sirs that assent of the Judgment unto the great truths of the Gospel which is required of the Lord and is well pleasing in his sight is not a bare naked lifeless assent but a compounded and operative assent such as doth ingage the heart to comply with those truths and brings the whole Soul in subjection unto them Rom. 10.10 With the heart man believeth unto righteousness That 's for the nature of Faith It is a believing on the Son 2. For the excellency and preciousness of thus believing He that doth so hath the witness in himself i.e. in his own Soul and Spirit and Conscience He hath it graven upon the very tables of his heart But what is this witness which a Believer hath in himself Answ You may understand it either of these three waies 1. In relation to his spiritual state He hath a fundamental evidence that he is a child of God and in covenant with him here is sufficient matter if rightly improved whereupon to raise a testimony of this thing It is faith which brings a man under the favor of God and the act of believing is a sure token that the person is endowed with the grace or habit of Faith Spiritual actions as they must proceed from a Divine principle so they are evidences of that principle from whence they do proceed 1 Joh. 5.1 Whosoever believeth that Jesus is the Christ not with a bare assent of the Judgment but he that believeth it with the heart as before * When a particular duty is produced as an evidence of a state of Salvation or hath a promise of grace and
reward of the Inheritance commonly set forth by this expression eternal Life Rom. 6.22 Galat. 6.8 2. Virtually and secondarily all sorts of spiritual blessings that have a tendency to glory and are required to fit us for the possession thereof that is to say grace and holiness pardon of sin and reconciliation with the Almighty the supplies of the Spirit for doing the will of God and ability to persevere in that way unto the end These are all included in this expression of eternal Life for they are the first fruits and beginnings of it As glory is but grace in its ripeness and perfection so grace is glory in the bud and blossom And therefore our Saviour calleth the knowledge of God eternal Life Joh. 17.2 3. This is life eternal to know thee the only trus God and Jesus Christ whom thou hast sent that is This is the foretast of eternal Life the way to it an earnest peny in order to the full possession it is none other than the gate of heaven Thus you are to understand it here in the full extent and latitude of the expression as it comprehends the saving mercies conferred upon the Saints on the earth as well as the crown of Righteousness to be enjoyed in heaven For in the covenant of Peace whereof the Text is an abbreviation God hath made provision for the one as well as the other He hath not only given Salvation if men are sanctified and repent but hath provided for the sanctification and repentance of his Elect that they may be saved Psal 73.24 Thou shalt guide me with thy counsel and afterwards receive me to glory And accordingly Christ the Mediator hath made his purchase he hath not only bought an inheritance to be given to the Saints but for the Elect of God he hath procured Saintship and all the appendices thereof that they may be partakers of that inheritance Tit. 3.5 6 7. That 's the first thing in the Text The mercy provided or the blessing conveyed 2. You have the Original or Well-spring of this mercy the fountain of this Blessing whence it is derived why from the free grace and pleasure of the Lord it is his gift It is not merited and deserved by us but freely and graciously bestowed upon us This is the record that God hath given us eternal Life Herein it differs from the reward of ungodliness that is the natural product of our sins but this is not the purchase of our boliness that is justly merited but this mercifully given as the Apostle observeth Rom. 6.23 The wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord. Wherein the holy Ghost speaketh as if he did plainly intend to obviate and prevent the corrupt reasonings of men Will some be apt to argue If the wicked by their transgressions deserve eternal destruction then a Believer by his holiness doth merit eternal Salvation Nay saith S. Paul here I must have leave to deny the consequence the one indeed is a wages but the other is a gift We may take a view of the blessedness or salvation of the Saints in a fourfold period and in each of them in respect to us it is of grace God hath given us eternal Life In the 1. Purpose of the Father 2. Promise of the Gospel 3. Purchase of the death of Christ 4. Respect of our interest therein 1. In the eternal counsel and purpose of the Father As he determined and fore-ordained to bring sons to glory so it must of necessity be of grace and love Who hath first given to him and it shall be recompensed What could move the Lord to design compassion for some and to pass by others of the same nature with them of greater parts and dignity and in higher place as to worldly honours and accomplishments To appoint an handful in comparison unto bliss and glory to set them apart for himself and to leave the rest of mankind in their undone condition Surely it was only because it seemed good in his sight and therefore it is called election of grace Rom. 11.5 6. There is a remnant according to the election of grace and if by grace then it is no more of works It is ascribed to pure mercy nothing but mercy Rom. 9.15 16. For he saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy 2. In the Covenant and Promise which God hath made of eternal Life and whereby it is made over to Believers Pray whence was the Lord induced to make such a gracious Covenant but from his own good pleasure It is given to us 2 Pet. 1.4 It is true the faithfulness and in some sense the righteousness and justice of God oblige him to fulfil the Covenant when it is made Nehem. 9.8 but it was only free love that could incline him to make it or to enter into this Covenant and to make publication thereof to some and not to others Deut. 7.6 7 8. Psal 147.19 20. 3. In the purchase of it by the blood of Christ God sent his Son into the world upon that errand by his obedience and sufferings to become the Author of Salvation And what was the motive that prevailed with the Lord to send him what provocative stirred him up to make this Mission Why God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Joh. 3.16 He shut up the fallen Angels irrecoverably in the chains of darkness he gave not Christ to take their nature upon him but for us men and for our Salvation he came down from heaven and herein God commendeth his love to us Rom. 5.8 4. Lastly eternal Life may be considered in respect of our Title to it and interest therein together with the possession thereof which is accomplished in the work of Regeneration And whence doth this proceed Why it is a gift 2 Cor. 5.5 He that hath wrought us for the self same thing is God who hath also given unto us the earnest of his Spirit 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace It is God that worketh in us both to will and to do of his own good pleasure That 's the second branch of the Text. The original of this mercy whence it doth proceed 3. We have the great dispenser of this mercy or blessing into whose hands it is put to be dealt forth unto Believers This is Jesus Christ the Son of God And this life is in his Son It is put into the hands of a Mediator and that Mediator is none else but the eternally and only begotten Son of God It is in him upon a threefold account 1. As in the meritorious
humanam divinam prout nititur testimonio vel humano vel divino Ames de fid divin verit If it be built upon Education or Custom the Opinions of Learned men or the Traditions of our Fathers and of the Church and the like humane evidence then it cannot amount no higher than to an humane faith And it is to befeared that the faith of the generality of people called Christians is of this sort onely They believe the Christian Religion to be the true Religion and the Bible to contain the word of God Why Because all their forefathers were of that Religion and they were bred and brought up in that way such Ministers have told them so and they see many wise men are of that minde They have the same grounds for their belief as Mahometans and other Idolaters have for theirs And as one well observeth these are Christians rather by chance than by choice If their lot had fallen amongst Heathens and worshippers of stocks and stones for the same reasons they would have been of their Religion they would have opposed the Gospel upon the very same grounds that now they embrace it Divine truths may be believed by a meer humane faith if the testimony be humane upon which they are believed * It being an impossibility that the assent to the matters of faith should rise higher or stand firmer than the assent to the testimony upon which those things are believed My assent to the object believed is according to my assent to the medium on which I believe it Stillingf Rational account p. 112. A divine faith must be built upon a divinetestimony when a man doth believe the word of God from those divine Marks and Characters which are stamped upon it from that mighty and supernatural efficacy which it hath whereby God doth bear witness unto his word Thus the Apostle observeth touching the Thessalonians that they received divine truths upon divine testimony they received it as the â—ord of God for it came to them not in word onely but in power and in the holy Ghost and in much assurance 1 Thes 1.5 i. e. It had such a powerful influence upon their hearts and consciences that thereby they were assured it was of God 2. There is a Temporary faith which goeth a step further than the former When the judgement is not onely convinced of the divine original and authority of the Scriptures but those convictions work in some measure upon the affections that they are taken with the goodness and excellency of them When the heart is carryed out in a kinde of love and liking to the Person revealing and the Doctrines revealed and there are some degrees of inclination towards a closure with those Doctrines onely they are raised in them but for a fit whist they are in a good mood as we say and it endureth but for a time it cannot abide the trial when any great difficulties attend their obedience unto the word then they cast it off And for this reason it is called a temporary faith Such a faith you meet with in some of the followers of Christ whom yet he durst not trust for he knew they were but hypocrites though now they followed him yet shortly they would set against him when the Scene was altered they would betray him and of false friends become his professed enemies John 2.23 24. Many believed in his name when they saw the Miracles which he did Jesus did not commit himself unto them because he knew all men Such was the faith of those others mentioned as his Disciples John 6.66 From that time many of his Disciples went back and walked no more with him And therefore it is observable what our Saviour spake to the Jews that believed on him John 8.31 If ye continue in my word then are ye â—â—y Disciples indeed Then are ye my Disciples that is then it will be evident that you are then you will give undeniable proof * â—es tum demum dicuntâ—â— fieri cum inci piunt patefieri that your faith is of the right kind else you may gracious habits the Lord Jesus taketh hold on their souls and by putting forth this habit into act and exercise they receive and take hold of the Lord Jesus Col. 2.6 As ye have therefore received Christ Jesus the Lord so walk in him i. e. as you have believed on him and imbraced or received him by believing That is the first thing I would commend unto you viz. this Scripture distinction of the sorts of faith 2. This justifying faith hath the Lord Jesut Christ himself for the special immediate object with whom it closeth and upon whom it is exercised It is Christ himself who is primarily tendered in the offers of the Gospel and therefore true faith of this fort goeth forth unto him The special consideration under which a Believer goeth forth to Christ in the actings of faith for justification it is as dying and satisfying the justice of God and therefore usually called faith in his blood and the great incouragement whereupon a Believer is emboldened to act his faith is the tender of the Gospel and the promises thereof but it is Christ himself which is the special immediate object upon which faith as justifying is acted and with whom it closeth The sinner being incouraged by the promise doth embrace Christ in the promise Hence it is commonly stiled faith in Christ and a believing on the Lord Jesus Christ Acts 20.21 I have kept back nothing that was profitable unto you c. testifying both to the Jews and also the Greeks repentance towards God and faith towards our Lord Jesus Christ. Mark it as repentance hath God for its ultimate object it is a turning from sin and returning unto God even unto him so faith hath Christ for its special object The great fundamental act of faith whereupon finners are justified is conversant about Christ Act. 26.18 That they may receive forgiveness of sins and an inheritance amongst them that are sanctified by faith that is in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith that is acted upon me upon Jesus for they are his words It is by faith exerted and acted upon him that forgiveness of sins is conveyed Unto that it seemeth to relate and the other words to come in as a parenthesis as if it had been that they may receive forgiveness of sins by faith that is in me and also an inheritance amongst them that are sanctified It hath sometimes appeared as strange to me to meet with descriptions of the nature of justifying faith without so much as the mention of Jesus Christ the object upon whom it is acted See the process of the workings of the heart of S. Paul in believing and how he taught in the Churches of Christ First he was deadned as to expectation of life from the Law the first Covenant and then he addresseth himself for justification unto Christ by believing on him who is the only Mediator of
himself But let every man prove his own work and then he shall have rejoycing in himself alone and not in another As if he had said It is no marvel if your hearts beguile you if you do not make a narrow scrutiny into your selves Your spirits are treacherous apt to put light for darkness and darkness for light You will be apt to entertain good thoughts and opinions of your selves when perhaps you have nothing of the life and substance of godliness and your deceitful hearts take hold of every advantage to strengthen those opinions But if you would avoid this cheat you must examine your selves Let every man prove his own work that is every one that would not be thus deceived and in order to the prevention of this self-flattery and cozenage If you were much in self-examination you would not rest in the good opinions of others nor conclude you were holy because they thought well of you or you would not determine of your spiritual estate from the lives of others that therefore you are the children of God because you are not so bad as they or that you were in Covenant with the Lord because others run faster than you in the devils service But upon the through trial of your selves it would be seen whether you have any substantial ground of rejoycing So that let me tell you again If you love your souls if you would be assured to escape everlasting vengeance that you are persons in favour with God and shall arrive with sasety at the kingdom of heaven when all impenitent sinners are bound up in bundles together and cast into hell fire make it appear that you are united to Christ Get knowledge and assurance that you have the Son and to that end be diligent in the search of your selves for self-examination is the way to know it You will say What course shall we take in the search of this matter or in what method shall we proceed in this examination of our selves that thereupon we may know whether we be ingraffed into Christ This is a work and duty in the discharge whereof eternal life it self lieth at the stake if it be not managed aright it may prove the occasion of a mans utter ruine and destruction And therefore I will insist upon it somewhat largely by passing over these three heads of particulars By 1. By shewing you the nature of this duty That you may know wherein your work lieth in this business or what this self-examination is in order to finding out whether you be knit to Christ 2. Pressing upon your spirits some of the principle motives or provocatives to quicken you to set speedily and vigorously upon the discharge of this work 3. Subjoyning in the close some special directions to guide you in the discharge of this work that you may come to a right conclusion whether you have the Son and not be deceived therein 1. To begin with the first of shewing you wherein your work lieth in this business of examining whether you be one with Christ and have the Son or what this duty of self-examination is Which is a mater needful to be a little explained Because it is to be feared that multitudes who are called Christians are much in the dark as to any distinct knowledge of the nature of this work that they are not only strangers to the practise of it but in a great measure as to any clear apprehensions concerning it But I shall not handle it by way of description at large only I will give you some hints of the most material points which have a reference to this work and that will be needful to open our way for the directions I would give you for the right management thereof All that shall be delivered under this head I have gathered into six plain conclusions Concl. 1. The first conclusion is this That self-examination as to our union with Christ is for the matter of it a compounded duty made up of a threefold spiritual and reflexive action in relation to a mans self There is 1. A search or enquiry made into a mans self 2. The probation and trial of a mans self 3. The passing sentence or judgment upon a mans self a mans self Mark it Sirs It doth not lie in one only single act of the spirit but it doth consist of several acts For as there are some complicated sins which carry many transgressions together in the bowels of them So there are some duties which we may call complicated or compounded duties And such is this of self-examination wherein there are many actions folded up together For it comprehends a threefold reflexive act 1. There is an act of inspection or retrospection into a mans self A search or enquiry made into our persons and wayes our inward qualifications and all our performances He that examineth himself must curiously pry and look into his own heart and practise into his principles and conversation and into all the workings of those principles and the manner of them He must descend into and take a narrow view of every corner of his spirit and the several parts of his demeanour As a man would look with a candle into every room and cast his eye into every hole and crany of an house for the finding out any thing which is lost You have it under this very similitude Prov. 20.27 The spirit of a man is the candle of the Lord searching all the inward parts of the belly It is the candle of the Lord that is there is a special faculty put into a mans soul by God himself whereby he is enabled to make enquiry into his innermost thoughts and and the secret operations of his own heart in the exercise whereof he may make a narrow scrutiny into himself and look wistly into what is within him or hath been done by him as a man doth that taketh a torch or candle to see that which could not otherwise be perceived * In mente hominis quasi in tabulis obsignatis conscriptum relinquitur quid fecit quo animo quod etiam tandem 〈◊〉 conscientia legitur pronunciatur Ames de consc It is sometimes stiled in respect to a mans wayes which as I shall shew you by and by are a main evidence of our union with Christ or estrangedness from him a thinking upon them Psal 119.59 I thought upon my wayes and turned my feet unto thy testimonies So that then doth a person examine himself when he sits down and looketh into his own soul what graces are there and how they are exercised what corruptions abide within him and how much force and power they have had over him and the like When he doth bethink himself as to his wayes with what care and conscience he hath sanctified the Sabbath how instant and fervent he is on the one hand or cold and careless on the other hand in the duty of prayer how often he doth read the Word and meditate thereupon
this or the other stone be a true diamond or a counterfeit whether this or the other piece of money be pure gold or adulterate metal I must consider whether it have the properties of pure gold and whether the stone have the properties of a right diamond or not So upon a spiritual account If I would know whether I am one with Christ and in the state of grace I must enquire whether I be made partaker of such things as are the properties and concomitants of that estate and peculiar thereunto These we call marks and signs because they denote and signifie what spiritual condition a person is in * Signum est quod seipsum aliquid praeter se potentiae cognoscenti repraesentat I know there are some who have spoken very slightly and contemptibly of this way of procedure They would have us only depend upon the immediate witness of the Spirit without making use of these marks and signs But my Brethren this is the way which the servants of God have taken in passing a judgment upon themselves who are left upon record in the Scripture as patterns for our imitation And if you would not be deluded you must take this course likewise For else how shall we know that such an immediate testimony as they speak of is from the Spirit of God and not a delusion of Satan or a fond perswasion of our own deceitful spirits but by bringing it to the touchstone of these marks and signs See 1 Joh. 2.3 And hereby we know that we know him if we keep his commandments Mind it saith the Apostle we are acquainted with Christ and interested in him and through grace we may come to the knowledge of it How or by what means Why by this mark or character if we keep his commandments that will be a certain sign or evidence of it 1 Joh 3.14 We know that we have passed from death to life because we love the brethren As if he had said By this mark or character we discern our translation into the state of grace Psal 119.94 I am thine save me for I have sought thy precepts Mark it David had not only a title to the favour of God but he was able to plead that title I am thine How do you prove it Why by this mark or evidence Because I have sought thy precepts My brethren the soul of a man is not acted in this work by way of Enthusiasme nor are we to depend upon a special revelation but the work is to be carried on by way of spiritual reasoning or argumentation Thus he who hath respect to all the commandments of God hath the Son and is united unto the Son Now saith the soul through grace I find upon a diligent search of my self that I bear a respect to all Gods commmandments and from thence I conclude that I have the Son of God and am ingraffed into him Again He that loveth the Brethren is in the state of grace translated from death to life And through mercy saith the soul I find this property in my self So that hence I gather that I am in the state of grace Take an instance on the other hand Whosoever walketh in darkness hath no fellowship with Christ My conscience tells me saith the sinner that I walk in darkness Hence it evidently followeth that whilst I remain in this condition I have no fellowship with Christ So that the convictions of conscience on the one hand as to the sad estate of a sinner are rational convictions and the witness of conscience on the other hand in behalf of the Saints that they are in Christ is a rational witness and the Spirit of God doth joyn in a concurrent testimony therewith Rom. 8.16 The Spirit it self beareth witness with our spirit that we are the children of God Mark it not only to our spirits but with our spirit They joyn together in giving evidence of a Believers union with Christ This is the fourth conclusion That the way of procedure in this business of self-examination is by marks and signs For my part I do not question but the holy Ghost may please at some peculiar seasons to dart comfort as it were into the heart of a Believer and in a kind of immediate way to signifie to him that he is in favour with God and in a state of reconciliation without any express or sensible reflection at that instant of time upon the gracious qualifications which are the marks of that estate But then remember that in the conclusion it must be reduced to marks and signs For else how shall a Christian be satisfied that it was indeed from the Spirit of God unless he prove it by such evidencing properties as are given to that end Concl. 5. The special marks and signs or evidential properties and characters by which we should examine our selves touching our union with Christ and from which we may be able to judge most clearly whether we are in him are such as are adaequate and proportionate to that estate Such marks of union as are appropriate thereunto and run exactly parallel therewith that are of the same exâ—ent and latitude as union with Christ is and in no wise appertain or belong to any other whomsoever Such marks as these Logicians call properties in the strictest acception that belong only to such as are in Christ and are to be found in all that are in him at all times and seasons * Proprium quarto modo quod omni soli semper convenit speciei cum eâ reciprocatur This will be cleared up to the apprehensions of the meanest capacity by giving you a distinction of three sorts of marks and signes as to a mans spiritual state or relation to Christ and by shewing you the several use that is to be made of each of them in the business of self-examination or trial of our union with Christ There are 1. Exclusive or Negative markes and properties 2. Inclusive or Accumulative markes and properties 3. Adaequate and proportionate markes and properties 1. There are exclusive or negative marks and signs as to union with Christ Properties of the first rank as they are commonly stiled that is such as belong to all who are ingraffed into the Lord Jesus but do not solely or peculiarly appertain to them They are of a greater extent and latitude than union with Christ is To make it plain by instances These are properties of the first rank viz. To have an enlightened understanding and competent knowledge of the mysteries of godliness To be convinced of the evil of sin and to have the conscience awakened in the sense of it To believe the word of God to be true To perform external duties and to carry on a reformation in the life and practise and the like These are properties to be found in all who are knit unto Christ but not in them only An unregenerate person may partake of them likewise And what is the use
Joh. 3.18 These adaequate properties are such as you should principally take notice of and select for your use in the trial of your union with Christ and for the clearing of it up to your selves whether you are ingraffed into him You will know them by these three conditions 1. There must be universality of the subject they must be found in all persons united to the Son 2. Peculiarity they must be such as belong only unto them 3. Indefiniteness of time such as appertain to the Saints at all seasons This is the fifth Conclusion I intended to open the nature of self-examination Concl. 6. The last assertion is this That such marks and signs of whatever sort they be whereupon a Christian may confidently rest in the examination of himself and according to the tenour of which he may pass a righteous sentence upon himself whether he be united to Christ must be clearly deduced from the Scriptures and plainly bottomed thereupon Mark it I say if you would not be deceived and proceed upon mistakes you must fetch your evidences from thence and see that they be such characters of union as are warranted thereby Else you may possibly get some presumptuous hopes but you can never attain unto a well-grounded assurance For the Word of God is the only sure foundation which you can build upon in this case of enquiry And the reason lieth herein because our Lord Jesus in his proceedings will judge us by the Scriptures and pass everlasting sentence upon us according to the tenour of the Scriptures And therefore by that rule we should judge our selves If a man have a trial at Law touching his estate or life and would know before-hand whether his cause be good he doth not depend upon what this neighbours thoughts are or the others opinion is But he searcheth the Law and addresseth himself to men skilful in the Law as knowing the judge will proceed according to that Rule Why Sirs At the great and general Assizes Christ will try all causes by the Word of God and pass judgment upon all sorts according to the Word so that by it we are to be guided in the trial of our selves Joh. 12.48 He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him in the last day As Christ himself is ordained to be the judge of the quick and dead so the doctrines which he hath delivered will be the rule of all his judicial proceedings both in acquitting the righteous and condemning the wicked You read Dan. 7.10 that when judgment is set The books shall be opened And this is one of those books which shall be consulted with in the case The book of the Statutes and Ordinances of the King of heaven the Law which he appointed for a testimony in Jacob. As the book of every mans conscience shall be opened for their conviction wherein they shall read their guilt in legible characters For that is a book of record wherein mens actions are entred and although now it be shut and sinners will not look into it many of the lines and sentences are almost obliterated or blotted that they cannot be read Yet at the day of accounts God will refresh and recover the lustre of those ancient writtings And as the book of life shall be opened Rev. 20.12 that is to say the decrees of God will be then published and made known which now are sealed up in his breast and locked up in his Archives Then it will be seen who are appointed to life for the glorifying of the free grace of God and whom he purposed to leave in their sins and perish for the exaltation of his justice I say As these books shall be opened so there is another book to be made use of in that day to wit The great Statute-book of the Lord of Hosts the records of the Gospel of Jesus Christ Jam. 2.12 So speak ye and so do as they that shall be judged by the Law of liberty i. e. by the word of the truth of the Gospel of Christ the whole Word of God registred in the Scriptures Chap. 1.23 25. which if hearkened unto is the means to set men at liberty from their bondage to sin and Satan By the Gospel of Christ which though it give no manner of countenance unto licentiousness but is a strong argument against it yet proclaimeth liberty to penitent sinners and the opening of the prison to them that are bound upon a due submission to the government of Christ Besides it may be called a Law of liberty or freedom because it doth not flatter any man as to his spiritual condition but dealeth openly and freely with him and telleth him his own without tergiversation And this affords us another reason why we should fetch our marks of union from the Scripture because it will deal freely and plainty in the discovery of our spiritual estate without respect of persons For Sirs if you build your confidence upon the opinions of men or upon the bare dictates of your own hearts you may be deceived Men may sooth you up in your sins and your hearts will flatter you but the word of God will deal freely and impartially with you It will represent matters as they are in their own proper colours without favour or affection So that this is an excellent means to overthrow presumptuous hopes and to build aright in our expectations of eternal life when we fetch all our marks and signs of being in Christ from the Scriptures and bring our evidences unto the Scriptures Thou hopest to be saved through Christ because thou wast born in the Church and baptized and performest some outward duties of Christ's appointment Nay but Ovain man where doth the Scripture say these are tokens and evidences of union with Christ and salvation through him Thou hopest for admission into heaven upon the account of Christ because thou art free from such scandalous sins whereof others are guilty thou knowest such and such truths whereof many are ignorant or because such godly persons converse with thee and have a good opinion of thee But poor deluded wretch where doth the Scripture say that any or all of these are marks of having the Son or of coming to the kingdom of heaven by the mediation of the Son Remember my bres thren that the Word of God is appointed not only for the rule of faith and guide of our conversations but also for the trial of our spiritual estate whether we be interested in Christ and united unto him That we may have hopes indeed and not only a presumptuous confidence which will make us ashamed at the last Rom. 15.4 For whatsoâ—â—er things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Psal 130.5 I wait for the Lord my soul doth wait and in his word do I hope So much for the first thing I intended
to persecute his own peculiar people There is hardly a more sure token of the destination of men or any party of men to utter destruction than this that they are Gods rod for the whipping of his chosen servants For this is the usual method of his proceedings in that case First he correcteth his children and then the rod is thrown into the fire Isa 10.5.12 Possibly he may grant them a little outward prosperity for a while but at length he will break in upon them as the breaking in of mighty waters and will take them away as a whirlwind both living and in his wrath It is a shrewd sign that God hath determined to destroy them who devour his people and consult against his hidden ones See what dreadful threatnings are denounced against Edom upon this very score Obad. 12 13 14 15 16 17 18. Thou shouldest not have looked on the day of thy brother in the day that he became a stranger neither shouldest thou have rejoyced over the children of Judah in the day of their destruction neither shouldest thou have spoken prondly in the day of their distress c. And then it followeth v. 15. As thou hast done so shall it be done unto thee thy reward shall return upon thine own head For as ye have drunk upon my holy mountain so shall all the Heathen drink continually yea they shall drink and swallow down and they shall be as though they had not been But upon mount Zion there shall be deliverance and there shall be holiness and the house of Jacob shall possess their possessions And the house of Jacob shall be a fire and the house of Joseph a flame and the house of Esau for stubble and they shall kindle in them and devour them and there shall not be any remaining of the house of Esau for the Lord hath spoken it Read also Zech. 12.2 3 4 5 6. and Isa 34. the whole Chapter Paul indeed was pluckt as a firebrand out of this burning he was converted unto the Lord in the very heat of his opposition but it is mentioned as a wonderful act of grace as exceeding abundant mercy 1 Tim. 1.13 14 16. Do you be incouraged by his example to submit to the terms of mercy whilst it is offered and not to go on to kick against the pricks Cons 3. This is a special matter which Christ will enquire into in the day of accounts how you have carried your selves towards his members And if you have set against them or neglect to seek their good he will avenge it upon you as if you had despised himself See how he makes their case his own Mat. 25.42 43 44 45. I was an hungry and ye gave me no meat I was thirsty and ye gave me no drink I was a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not Pray mind it Sirs What answer could you make against such a charge in the great and notable lay of the Lord What apology could you plead for your selves that you opposed Christ and neglicted to give him relief What reason could you produce why you should not be sentenced to hell for it If Christ should say I walked in the way of holiness and you hated me for it I was much in prayer and converse with the godly and you turned it into my reproach I durst not run as others to excess of riot and you were filled with rage and madness against me What defence could you make to acquit your selves from this charge Perhaps you would deny the charge and say we never set against Christ far be it from us to despise the Lord Jesus we love him and honour him with all our hearts only we now and then trampled upon a few hot-spirited people who were more nice than wise and more strict than they needed and cried out against out sins and corruptions But when did we spurn at Jesus Christ When did we see the Son of God and did not minister unto him Why Sirs this is the very plea which the reprobates will make at that day but see how our Saviour will reject and over-rule their plea upon this very ground Because he and his Saints are united and what is done unto them is as if it were done personally unto Christ v. 45. Then shall he answer them saying Verily I say unto you in as much as ye did it not unto one of the least of these ye did it not unto me Your despising them is a despising Christ So that consider what will be the end of all your contempt and oppressions of the godly but to perish for ever For mark the dreadful sentence Depart from me ye cursed into everlasting fire prepared for the devil and his angels q.d. Now you serve the devil herein and hereafter you shall have your portion with the devil and his angels This is for the first Exhortation to the wicked in relation to the godly 2. In reference unto the wicked themselves let me direct unto such a twofold word of Exhortation 1. Negatively 2. Affirmatively 1. Negatively If Union with Christ be of such absolute necessity in order to salvation through him Be exhorted to take heed that you do not build your hopes of eternal life upon any priviledge or attainment that falleth short of this grace of oneness with the Son or that may belong to a person which hath not the Son For except you have the Son you cannot possibly have an interest in the possession that he hath purchased He that hath the Son hath life and he that hath not the Son hath not life So that if you bottom your hopes upon that which may consist without union with Christ and may be found in such as are not ingraffed into him it will certainly prove but a sandy foundation and not able to support the fabrique which you reject upon it My brethren It is a matter which neerly concerns us to make a diligent enquiry into the reason of our hopes of eternal life and to see what are the foundations upon which they are bottomed whether they are built upon the sand or upon a rock Many poor souls are undone for ever for want of making this enquiry they have strong hopes and expectations of being saved but are able to produce no reason of their hopes or else they build their confidence upon such rotten grounds as will not minister a sufficient reason for cherishing such hopes and so they go on securely till they drop into hell ere they are aware of it Now therefore for the prevention of self deceit in the entertainment of your hopes see that you do not swerve from this general Rule That there is no priviledge which may be separated from the grace of union with Christ or that is to be found in any persons which have not the Son that can be a sufficient ground for hopes of eternal life All such foundations are but sandy
foundations and therefore do not rest upon them It is Christ in you which is the hope of glory Col. 1.27 If the Lord Jesus have not taken up his residence in you by the workings of the holy Ghost and if you are not implanted into him all your hopes of salvation will vanish and come to nothing whatever other foundations you build upon I will instance in divers things which carnal persons are apt to rely upon 1. Church-membership and such spiritual advantages as have a dependance thereupon are but a sandy foundation though many lay the stress of their hopes upon this bottom They expect to be saved because they were born in the Church and are baptized in the name of the Lord Jesus they enjoy the presence of Gospel Ordinances and give their attendance upon them Surely think they it cannot go amiss with our souls who hear Christ's word and are present at his institutions and belong unto the Church however it fareth with Heathens and infidels But mind it Sirs these things may be without having the Son which is of indispensable necessity to eternal life A man may be visibly a member of the Church of Christ and yet an utter stranger unto Christ himself the head of the Church He may externally and in appearance belong to Chris◠kingdom and yet really be a subject of the devils kingdom He may be present at the Ordinances and yet have no communion and fellowship with the Lord Jesus in his Ordinances He may be baptized with water in Christ's name and yet never taste the baptism of the holy Ghost whereby believers are spiritually knit unto him You read of the children of the Kingdom cast into outer darkness Mat. 8.12 And in Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new creature Gal. 6.15 Circumcision is put by a Synochdoche for all outward priviledges into which that Ordinance was an inlet These will never save you from hell unless you be sanctified by the Spirit of Christ and so implanted into him When the Lord cometh to execute judgment upon the ungodly he will bind the Heathen and unsanctified Church-members in the same bundle together and cast them into the lake of fire Jer. 9.25 26. He will punish the circumcised with the uncircumcised Egypt and Judah and Edom and the children of Ammon and Moab and all that are in the utmost corners that dwell in the wilderness For all these nations are uncircumcised and all the house of Israel are uncircumcised in the heart Church-priviledges if not rightly improved will be as oyl to make the flames of hell fire burn hotter upon thee But they will avail nothing to save thee from hell except thou be married unto Christ the head of the Church 2. Great measures of the knowledge of the will of God and an insight into the doctrines revealed in the Scriptures are a sandy foundation whereupon to build your hopes of eternal life For they are to be found in persons that were never ingraffed into Christ A man may know much of the doctrines of Christianity when yet he never was taught the truth as it is in Jesus There may be a clear head to apprehend the principles of Religion and yet an unclean and unsanctified heart He may discourse understandingly to the edification of others of such mysteries of godliness as he never felt the power of in himself He may know many things touching the Son that never learnt of the Father so as to be drawn unto the Son And indeed all the knowledge of hypocrites is no knowledge in Gods account and will only serve to double the stripes * Melius est ergo utilius idiotas parum scientes existere per charitatem proximum fieri Deo quam putare multum scire multa expertos in suum Deum blasphemos inveniri Iraen adv haer wherewith they shall be beaten Luke 12.47 He that saith I know him and keepeth not his commandments is a lyar and the truth is not in him 1 Joh. 2.4 If a sinner did truly know the excellency of Christ he could not but love him and thirst after his righteousness he would never be at rest in his spirit till he had secured his interest in him and were able to call him his Lord and his Saviour Joh. 4.10 3. Some inclination in the affections towards the things of God is not a sufficient ground whereupon to build our hopes of eternal life For it may consist with an estate of estrangedness and separation from the Lord Jesus Christ and there is no salvation by the Son without having the Son A man may rejoyce at Christ's word that doth not give up himself in sincerity to be his servant He may see a loveliness and excellency in the wayes of holiness that was never wrought up to an actual walking in those wayes Wemeet with John Baptist's hearers that they were willing for a season to rejoyce in his light Joh. 3.35 He was a powerful and affectionate Preacher and his doctrines raised up some flashy joy in their spirits that heard him when yet the word took not such root as to make them fruitful So many who attended upon the Ministery of Christ wondered as the Text saith at the gracious words that proceeded out of his mouth and yet never felt a gracious work upon their hearts as is evident from the sequel of their carriage towards him Luke 4.22 A sinner may be warmed at the fire of Gospel-truths that hath not his lusts and corruptions consumed thereby 4. Comparative righteousness is a sandy foundation of hopes of eternal life Although many persons imbarque in this bottom They are better than others and wallow not in that filthiness wherewith multitudes are defiled and therefore their inward thought is that certainly their condition is good however it fare with such and such profane persons But mark it Sirs this is no proof of unior with Jesus Christ you may be better than others comparatively i. e. not so bad as others and yet enemies to the Son of God and the power of godliness For there are different ranks and degrees of impenitent sinners but all of them in the same state of damnation There was none of the Kings of Israel like unto Ahab and yet many of them were bad enough being servants of the devil and such as promoted his interest though not at that rate as Ahab did 1 King 21.25 He may die of a Feaver that never had such violent paroxysms as others have felt So a sinner may perish in his iniquity who yet is not so notorious for impiety as some others are This the Pharisee could have pleaded nay it was the foundation which he bunt upon Luk. 18.11 God I thank thee that I am 〈◊〉 as other men are extortioners unjust adulterers or even as this Publican And yet he went down to his house a condemned person All that can be said for the comfort of such a one is this
That he will have a cooler place in hell than some others who have ran beyond him in the perpetration of horrid abominations 5. A meer civil conversation and inoffensive câ—â—riage towards men is a poor foundation of a mans hopeâ— You have some will lean upon this prop and be very confident of their salvation upon this ground because they pay all men their due and walk honestly towards their neighbours and defie all the world to bring in a bill of accusation against them But this will prove as a rotten pillar that cannot support the Fabrick For observe what our Saviour saith to the Pharisees Luke 16.15 Ye are they which justifie your selves before men but God knoweth your hearts for that which is highly esteemed amongst men is abomination to God Mark it here is the question Is thy heart washed and sanctified Art thou regenerated by the Spirit of Christ and so knit unto him The God before whom thou must appear is the searcher of the hearts and will bring to light the hidden things * Deest aliquid intus Said one of a picture when he tried to make it stand and vvalk of it self There wants something within So it may be said of the unregenerate moralist There vvants a Principle of spiritual life vvithin of darkness He seeth those secret and spiritual wickednesses that lodge within thee which the world cannot discern He taketh a view of those inward pollutions and filthinesses which pass the eye of the most curious inquisitor amongst the children of men Civility is a mercy for which thou art bound to bless the name of God but it will not entitle thee to the Kingdom of God * Va etiam vitae laudabili Aug. For the obtaining of that thou must be united to Christ Unconverted Paul was of a blameless conversation and yet a child of the wrath of God And therefore when he had a right knowledge of matters he did not rest herein but earnestly breathed after Christ and rejected all things that he might be found in him Phil. 3.6 8. 6. Legal sorrow for sin and a kind of reformation thereupon will not serve to beget a well-grounded hope of eternal life When sinners are under some pangs of conviction that damps their mirth for a while and their consciences are troubled for some ungodliness which they have committed and this trouble prevaileth so far as to make them leave the practise of that ungodliness for the present Hence they are apt to cherish strong confidence of their salvation Surely think they it cannot go amiss with us who have felt such disquietness in our spirits and begin to lead a new life What will bring a man to heaven if this will not But man one thing thou lackest yet and that is union with Christ the Son of God Unless thy sorrow for sin prove efficacious to drive thee quite out of thy self and to cause thee to give up thy soul into the hands of the Mediator whom God hath appointed it will in no wise conduct thee to everlasting glory Judaâ— was troubled for sin and restored the pieces of silver which he had gotten as the wages of unrighteousness and yet he went unto his own place Mat. 27.4 5. Act. 1.25 He had deep gashes of conviction cut in his conscience whereby he was wounded sorely and yet perished for ever for want of getting into Christ and application thereby of the healing balsom of his righteousness There may be much torture and vexation in the heart for sin and such as may carry a man to some amendment of life and yet not a drop of that godly sorrow that worketh repentance unto salvation not the least degree of that evangelical brokenness and contrition of spirit which driveth the sinner unto Christ that he may find rest for his soul 7. The meer external performance of spiritual daties is no sufficient ground whereupon to bottom our hopes of eternal life Such as prayer and reading the Scriptures and frequenting religious exercises and the like These are good means if rightly managed to bring a sinner unto Christ but in themselves they are no evidence of a good estate The Pharisee was much in outward duties and yet he was not justified Luke 18.12 A person may make many prayers and play the counterfeit in all that he doth many confess sin and plead against it with their mouths and in the mean while hug it in their bosoms they pretend to earnest desires of grace and holiness in their expressions but hate it in their affections with a perfect hatted they read the Scriptures to find out the will of God and yet retain a secret resolvedness of spirit to follow the dictates of their own wills they attâ—nd with their bodies on the Ordinances of Christ whilst their hearts go after covetousness and other base corruptions Ezek. 33.31 32. Many labour only to stop the mouth of conscience with outward performances who are utterly strangers to the workings of a renewed principle Besides What are the Institutions and Ordinances of Christ except they lead the soul unto Christ That is the very end of their appointment to bring us unto him and to build us up in him without an interest in whom by way of union with him there is no right to the kingdom of heaven attainable by any 8. The good opinions of the godly are but a sandy foundation of hope It is a great mercy to converse with such as are spiritually wise and to have a place and seat in their affections who are favourites in the court of heaven But it is no sure evidence of our title to heaven And the reason is this Because their estimation of others may arise from a mistake of their persons judging them only by what is visible and apparent in open view but God is a discerner of the secret recesses of the heart The Lord seeth not as man seeth 1 Sam. 16.7 How was David mistaken in Achitophel They took sweet counsel together and walked unto the house of God in company and yet he was an accursed person and wickedness was in his dwelling Psal 55.14 They may be much in the affections of the godly who are an abomination unto the Lord. So that trust not in this as a sign of a good estate Thon mayest be of great repute amongst Christians and yet alienated from Jesus Christ whereas it is only union with the Son and ingrafture into him which will give thee a right to salvation 9. Lastly that I may hasten to a conclusion A being joyned in fellowship with this or the other party who make a stricter profession of godliness than others is an insufficient ground whereupon to build our hopes of eternal life This is all the proof that some can make of their fincerity Because they are of such a perswasion and settled in a Church way with such eminent professors they are of the same judgment and hold the same opinions with them this is made the foundation of great
of the Gospel Receive him for your Redeemer as he is tendred therein Believe in the name of the Lord Jesus Joh. 6.29 This is the work of God that you should believe on him whom he hath sent i. e. It is a work exceedingly acceptable unto God it is the great work that he requires to bring you unto his Son that you may have life through his bloud It is that work that makes up the conjunction betwixt him and your souls And therefore what is attributed in one place unto union with Christ is in another place ascribed unto faith Rom. 8.1 There is no condemnation to them that are in Christ Jesus Joh. 3.18 He that believeth on him is not condemned Why Because it is faith which makes up the union by believing on Christ we are implanted into him And therefore take the word of direction Jo. 12.36 Believe in the light that you may be the children of light betake your selves by faith unto Christ that you may be found in him And to that purpose be frequent in meditation upon those incouragements which God hath given unto sinners to quicken them to believe on the name of his Son and to help against the misgivings of their own hearts I will instance only in five 1. It is the command of God that which he hath left in special charge upon mens souls to come unto Christ that they may be saved And therefore it evidently followeth that he is willing you should believe for it is that which he mainly desireth that his will be done that his precepts be observed Can you imagine that God should give you a strict commandment backt with many arguments and motives to the observance of it and yet be loath you should obey that commandment This is his commandment that we should believe on the name of his Son Jesus Christ 1 Joh. 3.23 2. God sent his Son into the world upon this very errand and business that he might draw sinners unto him in order to their salvation And the Lord Jesus took our nature upon him and was obedient unto the death the accursed death of the cross to this very end and purpose that sinners might come unto him and obtain eternal redemption through his bloud And can it ever enter into your hearts to think that God is not willing to accomplish what he hath designed to bring about or that Christ is not willing to attain the end of his sufferings What was the Fathers design in sending Christ into the world Why that we might live through him and that he might be a propitiation for our sins 1 Joh. 4.9 10. Wherefore hath he published the Gospel of Christ and revealed the glad tydings of salvation through him Why 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 Joh. 20.31 To what end did our Saviour leave the bosom of his Father and sojourn amongst us and bear the weight of his fathers indignation Mark what account himself giveth of it Jo. 12.46 I am come a light into the world that whosoever believeth in me should not abide in darkness And v 47. I came not to judge the world but to save the world And speaking of his death under the fimilitude of lifting up the brazen serpent in the wilderness v. 32. And I if I be lifted up from the earth will draw all men unto me 3. God hath left upon record many precious promises on purpose to invite sinners unto Christâ— from which none are excluded but such as shut out themselves by refusal of the grace which is tendered in them And they are promises of such extent and comprehensiveness as may be sufficient to answer all the objections of a mans spirit against believing in Jesus Joh. 3.15 Whosoever believeth in him shall not perish but have everlasting life Act. 13.39 By him all that believe are justified from all things from which ye could not be justified by the Law of Moses But will the sinner object I am altogether unworthy to come unto the Son of God Why Sirs It is the due sense of our unworthiness that doth fit us for the ready reception of him and addressing our selves unto him that we may by his righteousness be made worthy Art thou apprehensive of the necessity of being partaker of his death and the merit thereof Dost thou hunger and thirst after the enjoyment of him See then the promise or invitation Isa 55.1 2 3. Ho every one that thirsteth come ye to the waters and he that hath no money that hath no desert or worthiness of his own to commend him unto God or whereby to purchase the least dram of favour come ye buy and eat yea come and buy wine and milk without money and without price c. O but will the sinner reply I have long stood out against the calls of Christ and will he now receive me graciously if I come unto him Why Hear what he saith Isa 57.17 18 19. For the iniquity of his covetousness was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart i. e. He withstood chastizement which is one of the loudest and most awakening calls in the time of his distress he sinned yet more against the Lord Instead of returning he held fast deceit and refused to return He went on frowardly that is perversly and stubbornly against all the dealings of God And yet what followeth v. 18 I have seen his wayes and will heal him I will lead him also and restore comfort to him and to his mourners One would have expected it thus rather I have seen his wayes and I will confound him I will never more have any pity or compassion upon him Nay but faith the gracious God at length he mourns for sin and is humbled for his iniquity and my bowels are turned within me my repentings are kindled together He is coming towards me and I will go forth to meet him I will surely have mercy upon him I will pardon him and guide him in the way of consolation and salvation But what doth this concern me will the heart of a sinner be apt to suggest Am I comprized in this word of comfort Yes if thou mournest for sin and desirest to give up thy self unto Christ and to God by him For it is a promise made without limitation these words are intended for the henefit both of Jews and Gentiles v. 19. I create the fruit of the lips peace peace i. e. My word shall be the means to convey great peace spiritual peace perfect peace lasting yea everlasting peace to him that is afar off and to him that is neer i. e. to the Jews who were a people nigh unto God and to the Gentiles when they shall be gathered to the Church though at that time they were afar off and I will heal him saith the Lord. But will the sinner
say I have backsliden from Christ I have made many promises and faultered in the performance of them I have deeply revolted after frequent vows and protestations of obedience and shall such a wretch as I am find favour Observe the words of invitation and promise Jer. 3.12 Return thou backsliding Israel saith the Lord and I will not cause mine anger to fall upon you for I am merciful saith the Lord and will not keep anger for ever Only acknowledge thine iniquity c. Hos 14.4 I will heal their backslidings I will love them freely I might be very copious upon this particular but must forbear Get a catalogue of these rich and gracious promises often read them and study them pray them over to God and have them alwayes in readiness to produce in answer to all the suggestions of Satan and the fears and despondencies of your own unbelieving hearts 4. There are sundry examples in the Scripture of the most heinous transgressors who upon their believing on the Son of God and returning by repentance unto the most high have found grace in his sight and they are recorded unto this purpose that they may be incouragements for us to be believe also Our first parents were the most wilful offenders that sinned against the greatest light and the clearest manifestation of the will of God who by one sinful act were guilty of the murder of all the generations to come The sin of our first parents and our sin in them Rom. 5.12 was not one single act of disobedience but a twisted complicated or compounded sin that carried many horrid offences in the bowels of it There was cursed blasphemy and unbelief a giving God the lye and not crediting his word monstrous idolatry in believing the suggestions of the devil and hearkening to the instigations of the Prince of darkness devilish pride and discontent with that blessed condition wherein the Lord had placed man upon the earth and affecting to be equal unto God himself unparallel'd cruelty as before venturing upon the insupportable wrath of God to the destruction of themselves and all their off-spring It was a sin committed in a most presumptuous manner and had abundance of ingratitude wrapt up in the nature of it And yet the Lord was pleased to preach the Gospel unto them and it is charitably supposed that they found grace and forgiveness upon the terms of the Gospel However it is plain in the case of the woman who was first in the transgression so much may be collected from the enmity put in her heart against the devil Gen. 3.15 Take the example of Manasseth King of Israel who was a gross Idolater and a witch and a conjurer and shed innocent bloud without measure till he had filled Jerusalem from one end to the other and his wickedness was not confined to his own person but he made Judah to sin 2 King 21.3 6 16. And yet when he humbled himself and sought the Lord and prayed he was intreated of him and heard his supplication 2 Chron. 33.12 13. The Apostle Peter directed the offers of salvation upon repentance unto the crucifiers of the Lord Christ who denied the holy one and the just and desired a murderer to be granted unto them and killed the Prince of life Act. 3.14 15 16 19 26. Not to multiply instances of this nature Take only further that of Saul who was a persecutor and a blasphemer and injurious who compelled others to blaspheme and was exceedingly mad against the Church and yet upon his application to Christ he obtained mercy 1 Tim. 1.13 But what are these things to me will the drooping soul say How shall I be assured to find the like grace and compassion Why mind it These examples are recorded for thy sake and to this very intent that thou mayest take incouragement to cast thy burden upon the Lord and expect to find the same abundant grace as others have found before thee See what the Apostle saith of himself 1 Tim. 1.16 For this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting q. d. It was the design of Christ in shewing mercy upon me to make it appear that he is ready to save others also even the greatest sinners if they will come unto him that they may be saved * Significat statim ab initio Deum proposuisse tale exemplar quod tanquam ex illustri excelsoque theatro conspici posset ne quis diffideret paratam sibi fore venâ—am modo fide accederet ad Christum Et certe praevenitur nostra omnium diffidentia dum ejus quam quâ—remus grattae typum in Paulo sic videmus expressum Calv. in loc To prove that we are thus to make use of these examples of mercy consult that passage of David Psal 32.5 Thou forgavest the iniquity of my sin And then it followeth ver 6. For this shall every one that is Godly pray unto thee c. See also Psal 34.6 8. 5. The last incouragement to faith which I shall mention to be considered is this That God is more eminently and more abundantly glorified in the salvation of such as believe in the Lord Jesus than in the condemnation of the impenitent and unbelievers And therefore without dispute he is willing that sinners should come unto the Son that they may have life through his bloud for it tends to the eminent advancement of his glory which is the principal end which he aimeth at in all his dispensations and undertakings Can you be so sottish as to entertain a thought in your hearts that God is not willing to have his name glorified Why this is specially brought to pass by our believing in Christ and salvation upon his account above what is wrought in the destruction of the wicked God is really glorified in the vessels of wrath fitted for destruction but he doth make known the riches of his glory in the vessels of mercy which he before prepareth unto glory Rom. 9 22 23. A little to make it appear that it is so in very deed because it is a comfortable point and may be improved as a wonderful incouragement to strengthen the hands of faith in taking hold of Christ I will open it in three particulars God is glorified in the salvation of such as believe above what he is in the condemnation of unbelievers 1. More wayes 2. In more of his attributes and excellencies 3. In some of his attributes more transcendently 1. He is glorified more wayes that is both actively and passively passively on Christ their surety and actively in themselves and him God is glorified upon the ungodly in their eternal desolation and ruine i. e. they are subjects upon whom he doth shew forth his power justice and severity and the like out of whom he doth fetch glory to his name Ezek. 28.22 But believers are active instruments to render glory unto
the God of heaven Their tongues will make mention of the praises of his name and sing aloud of his righteousness Psal 149.6 Their hearts will be filled with an holy admiration of his greatness and majesty and wonderful goodness in their redemption 2 Thes 1.10 He will be glorified in his Saints and admired in them that do believe Their lives also will be filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God Phil. 1.11 2. God is glorified upon believers in more of his attributes and excellencies Peculiarly in his free grace and tender mercy which is the attribute that he delighteth to magnifie and taketh singular pleasure in the exercise of Mic. 7.18 God doth shew forth his truth and justice and declare his power and holiness in the ruine of the ungodly but there are no prints or footsteps of his free grace and compassion Their portion is wrath without mixture Rev. 14.10 But what saith the Prophet of them that are saved Mark that notable Text Isa 63.7 8. I will mention the loving kindnesses of the Lord and the praises of the Lord according to all that the Lord hath bestowed upon us and the great goodness towards the house of Israel which he hath bestowed on them according to his mercies and according to the multitude of his loving kindnesses For he said surely they are my people children that will not lye So he was their Saviour Here is a discovery of grace rich inexpressible grace herein is manifest the goodness of God nay the great goodnesses of the Lord here is mercy and loving-kindness yea a multitude of mercies loving-kindnesses 3. In some of his attributes God is more transcendently glorified viz. in his wisdom and power It was a work of infinite skill and wisdom to find out a way to redeem lost sinners from the jaws of eternal death to execute vengeance upon the transgression and yet to save the transgressors O the depth of the riches of the wisdom and knowledge of God! Rom. 11.33 It is a work of greater power to pull a soul out of the hands of the Devil than to give him over to the will of Satan Eph. 1.19 20. Nay the very justice of God is better satisfied by believers through their surety than in the damnation of such as perish in their unbelief Here the price paid is the death of a creature but there the precious bloud of the Son of God as of a Lamb without blemish and without spot 1 Pet. 1.18 The wicked that perish are ever satisfying and have never given full satisfaction for the wrong which they have done their debt is paying as it were by driblets But in the behalf of believers the work is compleated and finished the utmost farthing was paid together upon the nail and there is nothing further to be demanded For by one offering he hath perfected for ever them that are sanctified Heb. 10.14 Now if God be more glorified in the salvation of such as are in Christ undoubtedly he is willing that you should come unto Christ and is ready to receive you when ye come So much for the third direction Direct 4. To stir you up to a closure with this advice and diligent prosecution of this work of getting into Christ Often revolve in your thoughts and lay seriously to heart this following consideration viz. That if you perish for ever in a separation from the Lord Jesus and for want of being in him that you may partake of his righteousness it will wholly proceed from your own default and your bloud will be upon your own heads And what anguish and horror will this bring to thy conscience in the day of accounts to bethink thy self thus I might have been saved by the bloud of the covenant but I would not and now I must lie bound for ever in the chains of darkness For it is a sinners willful rejecting of the tenders of mercy upon the terms of the Gospel which is the cause of his falling short of the mercy tendred Although it is Gods free grace and not mans free will that doth conduct believers un o the kingdom of heaven yet it is the perverseness and obstinacy of the will of unbelievers which hindereth their deliverance from the damnation of hell Jo. 5.40 Ye will not come unto me that ye might have life Hos 5.4 They will not frame their doings to turn unto the Lord Ezek. 18.31 Why will ye die O house of Israel q. d. If you are destroyed for ever you may thank your selves you are the blame-worthy cause of your own eternal ruine by refusing the terms on which salvation is offered And I pray think of it often what an unspeakable torment it will be to thy spirit for ever to reflect upon this very thing I have been wooed and intreated to lay down the arms of my rebellion and to submit to the government of Christ that I might be saved and I would not How often hath the spirit of God strived with me and I still resisted the Holy Ghost The word of God hath called upon me and I have broken through the convictions of the word With what confusion wilt thou be filled when the Lord Jesus shall say unto thee how often would I have gathered thee into the number of my servants and thou wouldest not be gathered and now depart from me thou accursed wretch into everlasting fire Mat. 23 37. Thus I have ended the first head of exhortations directed unto the wicked who are yet strangers unto Christ 2. Let me speak unto the godly who are through rich mercy and grace ingraffed into Christ and made partakers of this priviledge of union with the Son Be exhorted 1. To be much in blessing the name of God for his signal saving and differencing mercy Adore him for advancing you to this high dignity Behold what manner of love the Father hath bestowed upon you that you should be called the sons of God! Nay that he should take you into fellowship with his Son Jesus Christ and intimately knit you unto him 1 Jo. 3.1 Will you bless God for temporal mercies and not be ravished with the contemplation of this super-eminent blessing Certainly my brethren eternity itself will be little enough to admire the wonderful and unsearchable grace of the Lord. 2. Be exhorted moreover rightly to improve the consideration of this unspeakable gift And that especially in these six cases 1. Improve it in case of transgressions to humble you and to fill you with an holy shame and self-abhorrence in the sense of your miscarriages Not only to fill you with hatred against sin but with a loathing and detestation of your selves because of sin Let your thoughts be set on work in this Evangelical manner Hath God advanced me to this high dignity and shall I be so unworthy as to rise up against him Am I a person closely joyned unto Christ and in covenant with God through Christ