greatness of the sin by the many laws and rules that are broken by it men do violate many Commandments at once in this sin it is a complicated iniquity it is not a single sin but many evils are twisted together in it the rejecting of Christ crosses a great many rules men by their unbelief do cast abundance of dishonour upon God and lie in the breach of many Precepts There are many Rules broken by this sin For 1. You break that particular command of believing in Christ believing in Christ is not only according to many general rules but there is a special command for it we may not only argue this duty by consequence from some general Precepts but here is an express commandment for it it is in terminis required as we are beseeched to believe and invited so we are required John 6.29 this is the work of God that we believe on him whom he hath sent 1 Joh. 3.23 this is his Commandment that we should believe on the Name of his Son Jesus Christ so that by neglecting to come to Christ you break a plain express Precept you carry contrary to the very letter of the Word of God if it were not so expresly set down there might be more pretence for cavilling you might have more to plead that there was some mistake in mens arguing this to be a duty but now you do oppose a plain direct precept what colour can men have to question whither it be their duty when it is set down in the Scripture in so many letters and syllables some awakened sinners that have reformed their former wayes of sin and taken up a course of Religion are apt to please themselves that they don't live in any known sin whereas they live all the while in the neglect of coming unto Christ but how can you sooth up your selves with this when you neglect a plain and express Commandment 2. You deny to Jesus Christ the honour of his Mediatorly Office and of that great Sacrifice that he has offered up unto God God had made Christ Mediator he has committed the work of reconciliation unto Christ and Jesus Christ has undertaken it he was every way furnished for it and has discharged it and upon that account he is worthy to be depended upon Faith in him is an honour due to him Rev. 5.12 Worthy is the Lamb that was slain c. but by your rejecting of him you withhold that honour that belongs to him you deny him the honour of having made satisfaction for sin you should honour every one according to their desert but you cast contempt upon his sacrifice as if it were not sufficient for you you disparage him when you are afraid to venture upon him you cast great reflections as if there were no such virtue in his death and righteousness as is pretended there is a great deal of despising of Christ you belie him the language of unbelief is that his blood is not precious that it does not cleanse from all sin that his sacrifice is not pleasing unto God that the gold he tenders will not make you rich that the white Raiment he offers will not hide your shame thus Jesus is slighted and undervalued by every unbeliever they have low thoughts of Christ and carry accordingly 3. You cast great contempt upon the wisdom of God in finding out such a way of Salvation this is a way that God in infinite wisdom has contrived collos 2.3 there are in Christ all the treasures of wisdom and knowledg but you do desert this way as an unsafe way you dare not venture yourselves in this way as if God when he undertook to find out a way to bring sinners unto glory missed it and did not discover a way that will do that commends this way of life to us that God himself contrived it it is not the invention of man a thing plotted and devised by any finite understanding but the contrivance of God himself but you by refusing of Christ carry as if this were a deceitful way as if this way did not reach the needs of your soul this way is chosen of God and refused by you as if you understood better than God what you needed 4. You refuse wonderful love to reject the kindness and love of God is an abuse of it you ought with thankfulness to entertain Gods love but by rejecting of Christ you reject the greatest love that ever was revealed was it not an act of wonderful love for God to send his Son to dye for us what need had he to be at any such cost if we had been all damned what would he have lost by it we may see in this how deeply the heart of God was concerned in our salvation he did that for us which would have been too much for us to have asked we may well wonder that God would be willing to do such a thing for our salvation it was a great thing for God to be willing that sinners should be saved but for him to lay out himself so in order to it was much more Joh. 3.16 so God loved the world and again it was a great act of love for God to make such a law of grace that he that believeth shall be saved that he should make so small a thing the condition of salvation and say to us as the Prophet did to him wash and be clean if God had laid the sorest burdens upon us and put us upon never so many difficulties as the condition of salvation we should have had reason to bless his name but he only lays this condition on us to accept his offer it was great love that God should make this offer to you when he passes by thousands in the world and never speak a word to them about the way of life yet opens this way to you revealing of it and calling upon you to be saved he cast your lot in a time when and where these offers should be made and the way of life is held forth with all plainness and when he has snatched others away younger than you he is yet waiting upon you keeps knocking at your door and upon this account you are utterly inexcusable in refusing to come to Christ shall God be at a great deal of cost and care in order to your salvation and will you not accept of his Son shall Christ make a journey from heaven to save you and shall he lose his labour God in compassion has provided bread for you and will you not eat it a garment for you and will not put it on has he sent a Physitian and will you not accept his help are Gods bowel earning over your dying souls and will you reject his care indeed when you refuse Christ you despise the tender love of God and that heart is very hard that can slight such tender love you are guilty of great ingratitude that do reject this offer you are greatly injurious unto God thus to blow upon his love
own glory that he might in this way manifest that mystery of the Trinity and his glorious attributes yet this does not derogate from the greatness of Gods love in sending his Son to dye mans corrupt reason is ready to entertain diminitive thoughts of the compassions of God in this thing sometimes the heart reasons that God did it for his own glory but he could have glorified himself in mans ruine or he might have glorified his grace towards the Angels that fell and not towards man and certainly if God did it for his glory men do very ill to entertain any thoughts that do diminish from the glory of God sometimes the heart reasons that it would have been hard measure for God to have left mankind to have perished without providing a way of salvation seeing we came sinners into the world but it was upon no such account that God did it he was not conscious of any wrong in his dealings to man his dispensation towards mankind in punishing of them with the loss of his image for their sin in Adam and in imputing the sin of Adam is equal and righteous Rom. 3.23 all have sinned and come short of the glory of God men likewise reason sometimes against the riches of Gods grace in this thing from hence that sin don't hurt God but though it don't hurt him yet it wrongs him if a man should revile his Prince it may be it would not hurt him if he should throw stones at him as Shimei did at David yet he might not hurt him but he would wrong him greatly so sin is a great wrong unto God Psal 51.4 against thee thee only have I sinned and it is wonderful love for God to give his Son to dye for us John 3.16 so God loved the world that he gave his only begotten Son c. I shall pass by other considerations to help to shew the greatness of his love and onely select those five that serve to enforce the argument that lies before us 1. It was great love that God should send his son to endure such sore sufferings for us it was much that God should condescend upon any account that his Son should undergo such sufferings it was a great thing that God should be willing that Christ should be brought into such a condition when we consider the glorious excellency of his person and the dear love of the Father to him it may well be admired by us that God should find in his heart to put him upon such sufferings we may well conclude that those persons for whose sakes all this was were greatly beloved of God that the heart of God was mightily concerned in their good it was a great thing for the glorious Son of God to suffer any thing much more to bear what he did his suffering was very great he was a man of sorrows and acquainted with grief Isa 53.4 1. He suffered much pain though many men have endured more yet it was a great deal that the Son of God endured especially when he was cruelly scourged and after that crucified that manner of death was exquisitely painful Psal 22 16. they pierced my hands and my feeet the nailing of his body to the cross and the weight of his body being born by those wounded parts for so many hours could not be without exquisite pain he expresses it by his bones being out of joint Psal 22.14 it must needs be a terrible torture because persons that were crucified was not wont to be very long in that condition before they dyed The suddenness of their death could not be from the meer effusion of blood but the exquisiteness of their pain contributed much to it 2. He suffered much disgrace he endured all manner of indignities from men he of whom God said let all the Angels of God worship him subjected himself to great contempt they flouted at him mocked him made themselves sport in abusing him spit on him yea the punishments that were inflicted on him were very disgraceful such as were wont to be inflicted on the basest of men the death of the cross was a shameful death his enemies studied to render him vile and contemptible the Heathens were wont afterwards to upbraid the christians with their crucified God. 3. He suffered much inward trouble not onely from the sence he had of his outward troubles and from the temptations of the Devil but also from Gods withdrawing the sence of his savour putting into him the sence of his wrath the fiery wrath of God typified by that fire from heaven that consumed the sacrifices took hold of him as believers have great inward peace of conscience arising from his righteousness so had he great inward sorrow arising from the guilt of our sins he tells his Disciples that his soul was very sorrowful and very heavy even unto death Mat. 26.28 and as this was the occasion of his sweating great drops of blood so probably of his suddain death he dyed before the others that were crucified with him of which it is hard to assign any other reason than this that the sence of Gods wrath much hastened his death as God tells Moses that no man can see his sace and live that is the sight of Gods love and glory as the Saints see it in heaven is such that the nature of man in this state of mortality cannot bear it it would kill him to have such a sight so there is a parity of reason that the sence of Gods wrath in the extremity of it is too much for mortal man to bear and was the thing that hastened the death of Christ 4. He suffered a state of death and he continued in a state of death for some time his body and soul were rent asunder which state is contrary unto nature the union of body and soul was dissolved and his body left for a time stark dead and his soul in a preternatural estate of separation a state which nature does abhorr exceeding contrary to the instinct and inclination of nature 2. It was great love for God to send his son to dye for us when we had grievously offended him for we were looked upon under that consideration when God sent his Son to dye for our salvation 't is true ' that at that time some of the Elect were in heaven ' wholly saved from the guilt and pollution of sin others of them were not then born and so were uncapable of being actual offenders at that time but we were looked upon in that action as offenders for the sins of the Elect that were in heaven were not at that time satisfied for their debt was not paid And God certainly knew that the Elect that were to be born would be Offenders Christ when he died died for Transgressors Isa 53.6 all we like shee have gone astray and the Lord hath laid on him the iniquity of us all for God to take such care of the salvation of man that had abused him and
our selves with an idle dream which would deceive us â—â—men are blamed in the Word of God for such confidences Isa 29.18 it is not lawful or warrantable for us to believe in that which we have not sufficient encouragement to believe in but we have not sufficient encouragement to believe in the righteousness of Christ if it be not safe to appear before God in it what can encourage us to depend upon and be satisfied in that which it is not safe to depend upon 2. If it be commanded that we believe on the righteousness of Christ then it is duty so to doe then we are bound in conscience to come unto Christ we cannot without sin stay away from Christ and therefore surely it is safe to trust in the righteousness of Christ the holy God would never make it our duty to trust in that which is not a sufficient ground of faith it were an hard lesson to be bound in conscience to do that which we could not satisfie our consciences in doing it were wildness for any man to imagine that God should command us to love that which is not lovely or to mourn for that which is not matter of sorrow or to rejoyce in that which is not matter of joy so it is to think that God should require us to trust in that which is not a ground of confidence that would be very hard for God to bind us to put our confidence in that which we could not put our confidence in except we were out of our wits if it were not safe to trust in Christs righteousness what could induce us to do it except we were under a delusion it is against nature for man to put confidence in any thing but under this notion that there is ground of confidence in it what perswasions can prevail to make men rest on that which they could not safely rest upon the Lord is a righteous God and gives no such unequal command all his commands are righteous he requires but what is equal Psal 119 138. 3. If God commands us to believe on the righteousness of Jesus Christ then we must do it upon pain of damnation if we fail thereof every sin does by Law deserve death and the continuance in the neglect of any known command does unavoidably bring death and ruine and so the neglect of this command John 3.18 He that believeth not is condemned already because be hath not believed in the Name of the only begotton Son of God certainly then it must be a safe thing to believe on Jesus Christ if there be no safety in believing there is no reason that we should be punished for not believing if there be no safety in believing in Christ then it is madness to believe in Christ and will God punish us for not acting the part of mad men it were an unreasonable thing for a man to believe in Christ if it were not safe so to do and therefore unreasonable that he should be punished for not doing of it will God damn man for not building their hopes for Heauen upon the sand will God cast a man into Hell because be will not embrace a delusion and put his confidence in a broken Reed the Lord is a righteous God and would never punish men for not believing if they had not abundant encouragement to believe the command of this holy God gives us great security in believing John 12.50 I know that his command is life everlasting OBJECTION Here it may be objected against this Argument That we are commanded by God to believe for many things and to believe in the righteousness of Christ for them which we have no certain security that we shall enjoy in a way of believing whatever we pray for we must do it believing and we must do it in the Name of Christ thus we are to believe for health for the conversion of all our Children for rain and other publick mercies so that it is no bard or unreasonable thing to be commanded to believe for that which is not sure in a way of believing neither do we want sufficient encouragement to believe though the thing we believe for be not sure to us in that way ANSWER That Act of Faith which is the condition of the Covenant of Grace is far differing from other acts of Faith that are required of us we do believe for a mercy when by a spirit of Faith we take hold of any of those encouragements which God gives us with respect to that mercy that when we are encouraged by the power of God the mercy of God the love of God to us indennite promises the redemption of Christ to rely upon God with quietness for a mercy with submission to his holy will. We do believe in God for that mercy and this we have sufficient encouragement to do though there be no certainty that we shall enjoy the mercy in that way and this God may fairly command us though he don't absolutely promise the mercy but that Faith which is the condition of the covenant of Grace does much differ from this that is an accepting of Christ and Salvation by him as offered to us and a relying on him for it according to the promise of the Gospel that this is the Faith that is required as the condition of the covenant of grace is evident because it is called a receiving of Christ justifying Faith is the receiving of the promise of the Gospel 't is a relying upon God in Christ according to the invitations of the Gospel and God would never require us to accept of an offer and rely upon him for it if it were not safe so to do how is it possible for any man to rely upon God for the making good of his offer if it were not safe so to do CHAP. VI. The seventh Argument from the Spirits assuring Men of the truth of the Gospel The eighth Argument from Gods bestowing the beginnings of Salvation on Believers here in this World. Argument 7. THat Righteousness which the Spirit of God convinces and assures men that they may safely appear before God in that they may safely appear in but the Spirit of God does convince and assure men that they may safely appear before God in the righteousness of Christ that must needs be true which the spiril convinces men to be true Satan labours to shake mens belief of this and raises doubts and questions in the heart about it and from thence we may argue probably that it is true but the spirit of God does perswade and convince men of the truth of it and establishes the heart in it and from thence may infallibly argue the truth of it In opening and declaring this Argument we may Consider 1. That many men are convinced and assured that it is fafe appearing before God in the righteousness of Christ there are some kind of perswasions about it in the hearts of many others that are bestowed partly upon the testimony of men partly
great considering these things 1. That Man in his natural state is an enemy to this way of salvation as man is an enemy to the Law of God so to the gospel of Jesus Christ the heart dont like this way of salvation man had rather be saved in another way man is proud and can't endure to go a begging and be beholden to the free grace of God for his salvation he had rather earn it himself than take it as a gift of God hence men set their wits on work to descry another way that is more suitable to their honours and to find exceptions against this way of salvation by Christ he don't like the method and so is inventing of cavils to turn off the calls of God. 2. That man is ignorant of the gracious nature of God men don't understand how merciful God is are apt to measure the compassions of God by their own and make a judgment of God by themselves hence they are full of carnal reasonings against this way of life they think it is a great deal more probable that they should be accepted on the account of some worthiness in themselves they think it utterly unlikely that God should accept of them till their hearts are better they think it would be desperate presumption to venture upon Christ before they are better they think God is so angry with them that he cannot find in his heart to pardon them they take notice of the severity of God upon others and conceive of him as very difficult to pardon they imagine there must be something considerable in them to commend them to God and draw the heart of God unto them 3 The Devil is busie to hinder men from entertaining this truth the Devil is most industrious in this matter because their entertaining this truth will deliver them from his dominion 2 Cor. 11.3 he is possessing of men with prejudices against this truth casting in objections and fortifying of the heart against the perswasions of the word and this does considerably increase the difficulty because of the subtilty of Satan to represent his temptations with great appearance of reason and smooth a delusion so that it shall have a great face of truth because of his ability together with his reasonings to work so upon the affections as to make the soul more opposite to the entertaining of the truth 4. Man by nature does not believe the testimony of God this truth cannot certainly be known but by faith reason may argue something for it but not conclusively but natural men are destitute of a principle to receive the testimony of God they are ignorant of the glorious nature of God and so of his faithfulness and therefore though they may look on it a thing probable because of Gods testimony having heard a same of him yet they cannot be assured of it upon his word since they know him not so that it is a great and wonderful work of Gods spirit to help men over all these difficulties and convince them that 't is safe appearing in the righteousness of Christ Consider 6. The evidence that this work of the spirit gives in to the truth before us and we may plainly gather from hence that it is safe appearing in Christs Righteousness For 1. The Spirit of God is holy and cannot deceive or delude us it is in consistent with the spotless purity of the spirit of God to convince us of that which is not true who can imagine that the holy spirit of God would take pains with men and work a miraculous change in them to make them believe a lie why does God busie himself so in this work but that it is of everlasting concernment unto the souls of men it is true that God may judicially blind men by withdrawing light from them but he never goes about to perswade men of a lye would God perswade men to cast themselves upon Christ if there were not safety in so doing 2. We are commanded not to quench the Spirit 1 Thes 5.19 we must cherish the motions and entertain the convictions of the spirit which certainly would not be our duty if the spirit did convince of any thing that is not true we are not bound to receive delusions but by all means to be oppposing and resisting of them it cannot be our duty to entertain salshoods and give way to deceits and therefore those convictions which we are bound to cherish are certainly true I might also argue from the manner of the spirits convincing which is by enlightning and opening of the eyes but if this which he convinces us of were not true the conviction would be by blinding of us and putting out our eves where one by sophistical reasonings does perswade another of a salshood makes him believe a lye he does it by darkening his understanding the opening of the eyes is not the way to lead men into error Argument 8. That Righteousness upon the account of which God bestows the beginnings of salvation here it is safe to appear before God in but upon the account of Christs Righteousness God bestows the beginnins of salvation here There are some degrees of salvation which God bestows upon believers here upon the account of his righteousness they have an inchoation of salvation already God begins to fullfil his promise presently Tit. 3.5 2 Tim. 1.9 they are justified already Acts 3.39 all that believe are justified they are adopted 1 John 12. as many as received him to them gave he power to become the Sons of God even to them that believe on his name they are saved from the curse of the law as to outward dispensations Rom. 8.28 all things shall work together for good to them that love God that are called according to purpose But I shall only urge two things wherein the people of God have experience of the beginning of salvation and therein an evidence of their full salvation by Jesus Christ in due time namely sanctification and inward comfort 1. The people of God are sanctified in a way of believing on the righteousness of Christ they that do believe in Christ are sanctified they do lead an holy life dying unto sin and living unto righteousness they are delivered from the servitude unto sin and do become servants of God indeed this cannot be made evident by experience to the world because the world cannot certainly know that those that profess faith in Christ have it in reality nor that those that seem to live an holy life do so indeed yet there is that which falls under the observation of the world that may considerably help forward their satisfaction in this particular 1. Among those that do profess to believe in Christ there are many that live in such a manner that there is not evidence that they are not sanctified 't is not so with all those that profess to believe in Christ there are many that make such a profession that have no faith and therefore it is no wonder
holiness the external acts of grace may be so imitated that no man can discern the difference though ordinarily the conversation of the saints be better than the conversation of other men yet others may attend the external part of godliness as much as any saint for 't is not grace that gives men power to do that which is externally good nature gives men the power to do the action and grace gives men power to do it in a right manner and for a right end and the corruption in natural men be strong to hinder them from the external acts of Religion yet that may be over-ruled natural men have a power to do the external duty and they may have a will too through some over-ruling consideration Paul tho a Pharisee may have a blameless conversation tho Vrith was not a faithful Priest yet he was a faithful Witness Isai 8.4 many a natural man is of chast conversation temperate in the use of meat and drink just in his dealings with men charitable to the poor strict in observing of the Sabbath he may be greatly instrumental in promoting the publick good abound in Fasting and Prayer fall in with the better party take much pains for the conversion of others yea the Apostle intimates that a man may give all his goods to feed the poor and his body to be burned and not have charity 1 Cor. 13.3 an opinion of merit is sufficient to make many men give all they have to the poor and men may suffer death in the cause of God that have no grace either from sturdiness of spirit some are men of high spirits and count it a disgrace to them to yield they scorn that others should get the day of them they will not disparage themselves nor humor their enemies so as to yield to them or from confidence of their salvation lotting upon it that if they dye in such a cause they shall surely go to heaven 2. They may attain unto great religious frames many carnal men have had very strong pangs of affection their hearts may overflow in a religious way many that have no principle of grace have had great impressions on their hearts from the Word of God the hearts of natural men have been considerably engaged in the wayes of God the Gallatians many of whom Paul was afraid of were formerly greatly affected with the Gospel Gal. 4.15 he that was not prepared to go thorow sufferings tells Christ in a pang he will follow him whither soever he goes Luk. 9.57 58. Saul has a great pang because God had wrought salvation in Israel 1 Sam 11.13 they sang Gods praise that soon forgat his works Ps 106.12 13. men may receive the word with joy yet not hold out in a day of persecution Mat. 13.21 men may bewail their miscarriages tho their hearts be not mended 1 Sam. 26.21 men may delight in Religion that are not sincere in it Job 27.9 10. men may abominate some sins though none be mortified 1 Chron. 21.6 the Kings word was abominable unto Joab men may be full of zeal that are strangers unto Christ Phil. 3.6 these pangs and religious frames are nothing else but the various workings of an enlightned conscience and self-love some men are enlightned to see their danger in a way of sin and the hopes of blessedness in a way of returning to God God puts a light into the mind whereby men come to see their present danger and hell and eternity and wrath seem real things unto them and after a while God gives many of them some special encouragements of the possibility of salvation natural men are sometimes under a common conviction of the glory of God a natural man is capable of some discoveries that way and these convictions work upon that natural principle of self-self-love and hence arise that fear joy hope thankfulness that many natural men do experience all those religious frames and dispositions that are in natural men are nothing else but the various shapings of self-self-love the same principle of self-self-love which made them before to follow the World and their pleasures does after conviction make them seek after holiness Christ and salvation 3. They may continue in the practice of Religion all their dayes tho many times they do not but fall away sometimes to Heresie sometimes to Prophaness and ordinarily if they live long they grow sapless and unsavoury so as to have little relish of Religion upon their hearts and generally those taâ—ls which they have had of the good Word of God are lost after a while so as to have no enlivening impression on the heart these affections which sometime were in them wither away yet without question many of them do continue in the practice of Religion as long as they live if they may continue in the practice of Religion one year why not seven why not twenty why not as long as they live love of credit a compliance with the custom of the place where they live the workings of natural conscience may have such an influence upon them as to make them continue in the practise of Religion Christ indeed sayes of some that they believe for a time and in time of temptation fall away Luk. 8.13 but his meaning is that it is commonly so but experience shews that a temporary Faith may live under persecution all false Faith indeed may be called temporary because it is subject to perish in time it is not built upon such a foundation as to make it stand against all temptations true Faith is built upon firm foundations the power mercy and faithfulness of God and the perfect righteousness of Jesus Christ and in these things there is a bottom for Faith in the dismallest times that may come here is that which will answer all temptations 2 Thess 2.16 but a false Faith is built upon failing foundations the goodness of his frames mistakes about the love of God and hence his faith may fail though I know no condition that a false heart can be brought into except one wherein he may not continue to believe he may continue to believe under great afflictions from the hand of God under great persecutions from men in a dying day indeed if God do discover to him what an heart he has and shew him the plague of that his false Faith will die away for the foundation of it sc an opinion of his own goodness is taken away but yet even then he may continue in the practice of Religion 3. Let us consider what are the temptations that make men seek salvation by their own righteousness and certainly they must be great temptations that have so strong an efficacy upon the hearts of men godly men have much to do to restrain and subdue this spirit in themselves and generally convinced sinners are mightily carried away with this Spirit though God do so plainly witness against it in his Word yet multitudes of men are seeking life in this way so that we may
authority from none but Jesus Christ as Mediator does derive his authority from God but his authority is a sufficient warrant Mat. 17.5 hear him and hence Ministers may indifferently invite men in the name of God or Christ 2 Cor. 5.20 now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God. 3. There is no necessity that at the time of the souls closing with Christ he should be reading or hearing the call of the Gospel it is by those calls but many times they do not prevail while a man is hearing of them but afterwards sometimes it is in the very time of hearing Acts 14.1 2. Acts 2.41 but it may be as well afterwards it may be in time of prayer and often is or in meditation God does it for them that wait upon him in his Ordinances but not always in the time of Ordinances thus it is with other works of the Spirit awakening of finners comforting of Saints and Sinners Mat. 21.29 be said I will not but afterwards he repented and went. 3. There is no necessity that this closure with Christ should be wrought by the letter of the Scriptures frequently it is by some particular word but it is many times otherwise sometimes the thing is urged by a Minister according to the Scripture and God makes some sentence that he speaks effectual Acts 16.31 32. so somtimes in meditation God makes men see the general cal of the Gospel though no particular place be pitched upon thus 't is sometimes afterwards with Saints 4. There is no necessity that the particular word that draws the soul to Christ should be in the form of an invitation it is many times so as by those words Mat. 11.28 Rev. 22.17 but it may be by any other Gospel expression as by those words 1 Pet. 2.24 who bore our sins in his own body upon the Cross Isai 53.6 he was wounded for our sins and bruised for our iniquities Eph. 5.2 he hath given himself for us an offering and a sacrifice to God of a sweet smelling savour it may be wrought by any Gospel precept promise declaration God by any such word may let in a light to shew the soul the truth of the Gospel Call. From this particular we may conclude the saith of two sorts of persons to be false 1. Such as ventured at first upon Christ from that encouragement that God loved them they thought that God had a love for them either from his outward providences he smiled on them in his providences and blessed them and heard their prayers or he manifested his love to them by restraining their corruptions and keeping of them from such evil practices as others are addicted unto or else from some inward comfort that God has given them God gave them some inward comfort when they were in a sad condition and from thence they conclude the love of God and so are bold to venture themselves on Jesus Christ they have had some inward joy and that they make the foundation of their Faith and so they quite prevent Gods order they get first a faith of assurance that God loves them and then they have a saith of dependance but the particular love of God is not the foundation of our faith there is no need of knowing that in order to believing the love of God is to be cleared up by effectual calling 2 Pet. 1.10 Gods love to the soul is a secret till he does believe Eph. 1.13 after ye believed ye were sealed with the holy Spirit of promise God may reveal the love he has to a man unto some other before the man believes as the love God had to Jacoh was revealed to Rebecca but not to the man himself Gods particular love is not the foundation of Faith but the call of the Gospel 2. Such as ventured first upon Christ upon that encouragement that they loved God they found affections to God and Christ and that made them think that God meant them in the call of the Gospel that made them think that it was not presumption for them to come to Christ that made them think that God would not reject them their first encouragement rises from themselves and then in a secondary way they take encouragement from the Gospel that adds to their encouragement but this faith is a rotten faith it has not a right foundation such a faith may make men live more comfortable here but it will deceive them Rev. 3 17. 3. In the first closure with Christ there is such a light let into the Soul of the sinner that he cannot but come to Christ when he does come there is a necessity upon him to come it is thus many times very remarkable afterwards but eminently so at first before he comes he cannot come and when he does come he cannot but come the sinner has at that time such a supernatural light let into him that he is under constraints to come to Christ all the wit in hell can't perswade him to stay away where God begins to open the eyes there may be some objecting but before God has done the light is so full that the soul is carryed captive by it Ministers are required to compel men to come in Luke 14.23 that is to use compelling arguments such as when God sets the same home will compell men the light that God puts in to the soul at that time is such that he cannot withstand it it silences all his carnal reasonings stops his mouth answers his objections so that he cannot stand out any longer John 6.45 every one that has been taught and hath learned of the Father commeth unto me This I clear up from these considerations 1. All that have this inward light and teaching doe come unto Christ 't is true there is an illumination that is not effectual to work saith Mat. 13.20 2 Pet. 2.21 that light is only the irradiation of the natural understanding but there is an inward light that is always attended with faith such men as have a thorow conviction of the gospel doe ever close with it that light that is sufficient in order to saith is always efficacious the inward call of the gospel is always answered Rom. 8.30 whom he called them he also justified all those that God draws do run after him Cant. 1.4 they that know Christ will come to him John 17.35 Psal 9.10 and this shews that they cannot but come if this inward light could be resisted some would resist it among so many thousands some would refuse to come this way would not be universally successful with men of all tempers and inclinations if it did not necessitate them some or other would be found that would refuse 2. This inward light is said to come with power upon the soul it has a perswading overcoming power with it it has power to gain the will and draw the consent of the heart the gospel where the Spirit
only rules of external obedience but also of internal reaching after the glory of God labouring to do duties with an upright heart watchful against the secret motions of sin Act. 24.16 and herein do I exercise my self to have always a conscience void of offence towards God and towards man such persons as have pangs upon their hearts to walk in Gods ways and then leave off again are far from an holy life that is the spirit of a wicked man Psal 36.31 he hath left off to be wise and to do good none can be said to live an holy life but such as in a course are practising of the ways of God and it is thus where there is an inward principle of holiness tho' habitual holiness be not sufficient in order to the practise of holiness without divine assistance yet Gods ordinary manner is to assist all sorts of principles which he has put into his creatures and he has promised also special assistance unto grace so that they that have a principle of grace are walking in their ordinary course in the way of holiness Prov. 2.22 That thou mayst walk in the way of good men But though they that lead an holy life keep Gods commands in a course yet they are guilty of continual sinning against God the corruption that is in the heart of a Saint is making continual opposition unto holiness as for the external part of it many a man attends that that has not a spark of grace and there is a great deal in a Saint besides grace that helps him to observe the outward part of his duty pride covetousness slavish fear contribute much to that but there is abundance of opposition to the inward part of obedience faith love c. and though there be a course of holiness and time after time an exercise of grace yet it does not follow that the inward actings of grace are more frequent than the actings of corruption without question the case is far otherwise though grace through the special presence of God is getting forward yet there are in the heart of a Saint abundance more of the workings of pride then humility unbelief than faith earthliness than heavenly mindedness the best of the Saints have but a little strength Rev. 3.8 a Saint commits a multitude of sins every day and the actings of grace are few comparatively And besides this though he that leads an holy-life walks in Gods command in a course yet he may have some special fits of sinning as he that is wise may in a fit carry him self very foolishly so he that is godly may in a fit carry himself very sinfully a meek man may have a fit of passion as Moses had and the Father of the Faithful may have a fit of unbelief there are sometimes when godly men have strong pangs of corruption and sin does prevail not onely over grace but over conscience and respect unto their credit and every thing that stands as an impediment in the way of it corruption may overflow all its banks and for a turn a good man may carry himself very badly and some of the people of God have more of such distempered fits than others have and they do prevail to a greater height in some than in others but these are but fits the ordinary way of a Saint is a way of obedience 3. Where there is an holy life this course of walking in Gods commands is out of a gracious respect unto God there be thousands of actions that are materially good that are not formally so if they be done meerly from self-love they are not good it is necessary that they be done out of a gracious respect unto God. I rather chose so to express it then to say they must be done for the glory of God because there are some internal actings of grace wherein the soul has no end thus when God draws the heart to love him the man has no end thus when the Spirit of God makes a mans heart break for sin he has no design in it when a man sets himself to mourn for sin he has an end but when the heart is grieved for sin he cannot help it he has no design in that though he has a motive and he ever has a gracious respect unto God the glorious excellency of God has an influence upon his heart that are some duties that cannot be done but from a gracious respect unto God there are some holy actions that cannot be done but by a principle of grace as to believe in Jesus Christ to love God to hate sin another man that has not grace may imitate these but he can't do them what faith he has and love c. differs to-to genere from the faith and love that is in Saints these holy actions cannot be done but by a gracious respect unto God selvish considerations may have some influence into these as Gods love to us has some influence into our love to him but in these actions the soul is principally swayed by a gracious respect unto God Job 42.5 6. and such other acts of obedience as may be done meetly upon selvish considerations are done by him that lives an holy life principally upon spiritual considerations Mat. 10.42 yet in a subordinate way he does and may make use of selvish considerations and such as moral men are swayed by such considerations in their place are of weight God urges them in his Word as the examples of men the benefit of holiness the punishment of sin men must not condemn themselves because they have a respect unto such things in their obedience Heb. 1.7 22. From this way of Trial we may conclude three sorts of men to have no true Faith. 1. Such persons as live from time to time in disobedience unto God there be pretenders to faith that live an irreligious and carnal life if they live not in any sensual lusts yet are indulging themselves in other sins regardless of fanctifying the Sabbath neglecting prayer allow themselves in worldliness pride malice and the like James has given us the character of the faith of such men Jam. 2.26 Faith without works is dead the gospel is a doctrine according to godliness there is no more effectual means to purge away sin than faith in Jesus Christ 2 Tit 11.12 faith is an heart purifying grace Act. 15.9 those that believe Christ have salvation began in them here they are saved from the dominion of sin and therefore those men that do indulge themselves in any lust are destitute of faith whatever their pretences be whatever they tell of their comforts and discoveries they have but a shadow of faith if they had faith as a grain of mustard-seed those corruptions would be removed faith don't work by wantonness and malice and sensuality and worldliness but by love Gal. 5.6 such men dream they have faith can men believe in Christ and be servants unto Satan are men believers yet rebellious persons do men receive the grace
and reject the holiness of God do men take Christ for their Priest and the Devil for their King if faith were in mens hearts those lusts would never rest there faith would be purging of them out such unholy persons do not adorn the Gospel but are blemishes to the societies to which they do belong the Scripture gives us an account of the humility heavenly mindedness love self-denyal of believers and if these men be believers they are of another kind then the Scripture tells us of such men do turn the grace of God into wantonness as if Christ came into the world to procure them a liherty to sin without danger as if the gospel did countenance iniquity such men are not guilty of deceiving many others if the sinfulness of their wayes be known men may easily tell what their faith is and if they were not stark blind they could not deceive themselves but if they hope for heaven in this way they will surely be mistaken God threatens them with damnation 2 Pet. 3.7 they that continue ungodly will as certainly perish as if there were no gospel indeed such men are not fit to be saved they are not fit for the company that is in heaven for the comfort that is there nor for the employment that is there 2. Such persons as are observing Gods commands only under some pangs for a time they set themselves carefully to do their duty and make conscience of their duty and reform things that are amiss and afterwards they wither away again and from one neglect fall to another they grow bold to sin and careless of duty lie in the practise of evil they had a fit of religion but have lost it such men have no faith if men had faith they would continue in the practise of Gods will unbelief makes men depart from God Heb 3.12 Faith is a preservative from Apostacy Heb. 10.39 we are not of them that draw back unto perdition but of them that believe to the saving of the soul such men as have once been zealous in religion and now don't regard it or live in any way of disobedience have no true faith faith will not preserve men from falling but it will from falling away and from a course of disobedience 3. Such persons as do not walk in Gods commands out of a gracious respect unto him though they be exceeding diligent and conscienscious yet they are not acted from spiritual considerations they do not duties from a spirit of obedience and for the glory of God and from a true sence what a glorious God this is these men have no faith for they have no true holiness they have no faith for by faith men come to have a spiritual understanding of the glorious excellency of God and if they understood that they would serve him because he is such and hence those men that are acted by a principle of morality in their religion have no faith and those men that are acted only by an enlightned conscience have no faith many men are terrified and scared into religion out of a spirit of fear they reform and do duty but this is not real holiness an enlightened conscience is not sufficient to make a man produce any one holy action though men abound in duties of religion yet it be not from a right motive they have no faith for all their duties are but hypocrisie not onely when men make it their great end to get wealth and reputation but when they make it their great end to get peace of conscience deliverance from hell and the joyes of heaven if such things as these be the great things that have an influence into mens religion God will not accept of it saith makes men serve God from a spirit of love gal 5.6 Faith which worketh by love Before I pass this way of Trial I shall answer some doubts that may arise in the hearts of the people of God. Doubt 1. I fear whether I have any true holiness because I see such actings of corruption as seems inconsistent with holiness and love to God. Answer There may be such actings of corruption in a saint as are inconsistent with the actual love of God but men are often mistaken in thinking that sinful actings are not consistent with the habitual love of God many times a man sees such workings of grace as seems to him inconsistent with such sinful inclinations as afterwards he finds in his heart so 't is here but there is no act of sin the sin against the Holy Ghost excepted but is consistent with habitual grace whatever lust is in the heart it may be drawn into act notwithstanding the being of grace that grace that does not altogether destroy the disposition cannot altogether hinder the working of it there needs more than the being of grace to hinder the workings of the vilest corruptions Jonah 4.9 Doubt 2. I fear because in those conflicts that I have sin gets the upper-hand I set my self to carry patiently and yet am carried away with impatience and I set my self against such a temptation and yet am out-bid Answer They may be overcome in a particular skirmish that may overcome in the war a godly man is many times out-bid in his conflicts with corruption that argues the weakness not the total want of grace grace is sometimes under hatches corruption comes like a storm and bears down all before it corruption does not only out-bid conscience but grace too if a man throw a bawl right forward the strength of the bias carries it aside Doubt 3. I fear because I find a spirit in my self to seek my happiness in the world and to mourn for affliction as the greatest evil Answer Every one that has any worldly love and carnal sorrow has this spirit worldly love is not a loving of the world but a loving of it more than God so carnal sorrow is not a mourning for afflictions but a mourning for them as the greatest evil he that is under the power of worldliness has this spirit reigning in him but godly men so far as they are unregenerate and acted by a worldly spirit do prefer the World above God and make the world their God the spirit of worldliness is to idolize the world but notwithstanding this you may love God above the world and mourn for sin above any affliction though there be a spirit to prize the world above God yet there may be another spirit in you to prize God above all things and where there is any degree of true love to God there is a loving of God above all the unregenerate part loves other things more than God the regenerate loves God more than all other things Doubt 4. I fear because I commit such sins soon again as I have been mourning for Answer It is true that mourning for sin does mortifie sin and leave the heart more fortified against the temptation yet the same corruption is in the heart still and sometimes that
5. You act contrary to self-love it is every mans duty to love himself and seek his own good God commands men to prosecute their own good in a way of subordination to his glory God allows no man to ruine himself but requires them to seek their own wellfare all their days Mat 6.20 and indeed what ever sin a man commits he acts contrary to the rule of self-love all sin is hurtful and not beneficial to men but in a peculiar manner they act contrary to this rule in rejectin of Christ for therein they refuse a tender of blessedness God in the Gospel is offering salvation unto them if they will but accept of Christ they shall immediately be made heirs of blessedness so that in refusing Christ they reject at once all the glory of heaven and the great fruits of Christs purchase that they might enjoy here in this world they are enemies to themselves put away salvation from themselves you act in this thing like a deadly enemy to your own soul if a man that were poysoned should refuse an antidote if he that was condemned should refuse a pardon would they not be therein enemies to themselves so are you in refusing Christ Prov. 8.36 all they that hate me love death 6. You hereby hinder your selves from doing any thing that is good from doing any thing in obedience to God by neglecting of Christ you keep your selves in a way of disobedience the rejecting of Christ is the reason why you live an unspiritual life your neglecting to come to Christ makes you neglect every other spiritual duty you may perform indeed many external duties and attain unto inward affections but you will never do any duty in a spiritual and acceptable manner until you come to Christ faith in Christ is the first act of obedience that any sinner does perform that man that don't believe don't love God mourn for sin aright nor seek the glory of God it is faith that purifies the heart Acts 15.9 it is by faith that a man first gives up himself to be Gods servant so that by neglecting to believe you bring your selves under a necessity of neglecting every other spiritual duty this is the reason that whatever you do in religion is done in hypocrisie 2. You may see the greatness of this sin in not coming to Christ from the fountain from whence it does proceed in secure sinners it flows nextly from a contempt of salvation their eyes are dazied with the glory of the world they are unsensible of eternal things they regard not the end and therefore it is no wonder that they do not regard the means but in awakened sinners the neglect of coming to Christ arises from these two things 1. Pride This way of salvation by Christ don't fuit their proud spirits God has chosen such a way of life as suits his glorifying his grace but it does not suit with their naughty hearts this way wherein God carries away all the glory don't please them and hence it is that they are striving by all ways they can devise to find out some other method wherein they may have salvation they don't like it to be so much beholden unto God but would fain find something in themselves to glory in hence they have an opposition of spirit to comming unto Christ John 5.40 you will not come to me that you may have life it is not meerly from weakness but from pride and sturdiness of spirit that they don't come unto Christ 2. From their not believing the testimony of God he tells them plainly that there is righteousness enough for them in Christ that if they will come they shall be saved but they don't lay weight upon the Word of God Gods Word don't remove their doubts they are not satisfied in the preciousness of Christs righteousness nor in the riches of Gods grace nor in the stability of the covenant they do not believe the report of the Gospel Isa 53 1. and hence they don't see their way clear they are afraid to come to Christ they imagine it will be presumption they think it is a way to get a curse and not a blessing 2. The next motive is the certain ruine of all unbelievers there is nothing else to be expected if you continue to reject Jefus Christ but to be destroyed for ever the misery that will overtake you is exceeding great 't is not poverty sickness disgrace temporal death but somewhat ten thousand times worse then those this is that that the eternal state of your souls turn upon if you come not unto Christ you will fall short of everlasting blessedness and must take up your abode among Devils you are now under a possibility of enjoying the presence of God and dwelling in the highest heavens in unspeakable joy and happiness but it is all lost and gone for ever if you give not entertainment to the invitations of the Gospel and after you have spent a few days in vanity you must lye down in sorrow and have your portion in the lowest hell death will deliver you into the hands of tormenters and you shall have darkness without light pain without ease and sorrow without joy it had been better for you if you had never been born the wrath of God will lie like a talent of lead upon your soul you will have no friends to comfort you no worldly enjoyments to refresh you no hopes to support you but must set your self to bear what you cannot bear and to endure that which is in tollerable it may make ones flesh to tremble to think what miseries some in this world have endured from cruel enemies and bloody Persecuters but those miseries were but for a little time and fell nextly upon the body and they are not to be compared with those miseries that are reserved for unbelievers in another world will it not be a dreadful thing to be separated from the joyes of heaven and that glorious society that is there will it not be dreadful to dwell with the Devil and his Angels will it not be dreadful to be left to the terror of a guilty conscience the beginnings whereof here have made many men choose death rather than life will it not be dreadful to be filled brim full with the fiery wrath of God to have every limb of thy body and faculty of thy soul as full as it can hold of the indignation of the Almighty how loth will you be when it comes to to enter into this condition men would shrink into nothing if it were possible terrors will take hold upon them as waters they would fain escape out of the hands of revenging Justice how will you draw back when you see your selves upon the borders of distruction men would be glad that the Rocks would fall upon them and the hills cover them so they might but escape what will you think of it when the Devil shall lay hold of you to drag you down to hell how will you cry
Have no dependance upon signs it is a great fault of the people of God that when they are called to believe they are waiting for signs sometimes God gives his people signs and sometimes he denies signs unto them when God gives signs it is a duty to take notice of them when he gives them we must improve them for the strengthening of Faith it was a sin in Ahaz to refuse a sign Isai 7.12 God many times considers the weakness of his people and gives them signs which are a strengthening unto hope Rom. 5.4 and it is lawful to desire signs out of a sensibleness of the unbelief of our own hearts under the sence of that that we are easily outbid with temptation that our unbelieving hearts are ready to take advantage from the want of such evidences we may desire signs but it is not lawful to desire them from unbelief unbelief is never good nor any natural effect of it we have no reason to lie waiting for signs when we have the Word of God to incourage us to believe Mat. 16.4 God has sometimes sharply shewed his anger when his people have neglected the promise waiting for signs he has brought sharp affliction upon them Luk. 1.11 20. indeed sometimes God has granted the desires of his people when they have been unbelieving and have desired signs but he does not therein shew his approbation of those desires he condescends because of the infirmities of his people so he did to Gideon but Gideons heart smote him for what he did Judg. 6.39 so Christ condescended to Thomas but withal reproved him Job 20.29 therefore never wait for signs have no dependance upon them Consider 1. When God denies signs there is a sufficient foundation for Faith God never leaves his people without a sufficient ground for Faith it is no sign that a man is not in favour with God that God takes away signs and there is a firm bottom for Faith when signs are withdrawn such as have no light may trust in the Name of the Lord Isai 50.10 Gods call is a sufficient warrant to believe 2. God many times withdraws signes to draw forth the more glorious acts of Faith when men have got signs they are very ready to live upon them and lay more weight upon them than on the stability of the Word of God and God takes away those crutches that men may learn to go without them men are brought into such a condition that they may have nothing else to rely upon but the Word of God 2 Cor. 1.9 3. God takes great delight in the acts of Faith at such a time when signs fail acts of Faith at such a time put a great deal of honour upon God and God does greatly approve of such a Faith God don't reckon men bold and presumptuous for believing at such a time God loves to see men with the shield of Faith defending themselves from all temptations this is a Faith very commendable in the sight of God and God will eminently reward his people for believing on him at such a time a man cannot please God better than by exercising Faith under such circumstances under this consideration Abraham's Faith is commended that against hope he believed in hope Rom. 4.18 and Jesus Christ commends the Faith of the Woman of Canaan when under great temptation yet she would rely upon him Matth. 15.28 O Woman great is thy Faith be it unto thee even as thou wilt Direction 4. Beware of frowardness and discontent frowardness is one great cause of discouragement and unbelief men get into a discontented frame and then they don't know how to believe their spirits are disordered by the dispensations of God unto them because God brings great and long afflictions upon them don't hear their prayers don't give them those inward comforts that he does unto others and when their spirits are distempered with discontent they are greatly disadvantaged to receive the encouragement that God offers unto them discontent is an enemy unto faith therefore beware of a discontented spirit when you are under any rebukes of Providence look to your spirits and labour against the first stirrings of a froward spirit the workings of frowardness does prove a temptation to unbelief and so do the workings of any other corruption as the sinfulness thereof does fright a man from believing but this is not all a froward spirit leads a man into unbelief it is a principle and cause of unbelief And that these two ways 1. Frowardness blinds the minds of men frowardness bereaves men of their understandings passion draws a vail before the eyes God presents before men several encouragements to believe but those things don t sink into mens hearts when discontented a man in a discontented frame is out of frame to consider the weight of those things that God sets before him discontentedness makes him rashly and inconsiderately to reject encouragements when God is encouraging him he don't hearken and regard it Ex. 6.9 they hearkened not unto Moses for anguish of spirit and for cruel bondage frowardness does prejudice men against believing when a man is in such a frame he construes all Gods difpensations to be from want of love he thinks if God had any love for him he would never have dealt so with him if God had had a kindness for him he would have done this for him and prevented this or that evil but he takes it as a sign that God don't regard him when froward he puts the worst sense upon every thing and represents Gods dispensations to himself as flowing from want of love he is ready to say as she how canst thou say I love thee Judg. 15.15 yea frowardness makes a man justifie his unbelief it so blinds him as it did Jonah that he thinks he does well vindicates himself as if he had cause for what he did 2. Frowardness makes men love to cavil against the encouragements that God sets before them a man in a froward frame studies objections and indulges himself in a way of cavelling there is a great deal of wilfulness in their unbelief a froward heart humours himself in his raising of objections men take a pride in cavelling and turning of the calls of God when the heart is discontented there is a great deal of a sturdy spirit working in their unbelief if I had called and he had answered yet would I not believe that he did hearken unto my voice for he breaketh me with a tempest Job 9.16 17. Direction 5. Set hefore your selves the examples of other Saints there is a cloud of witnesses gone before you men that under all sorts of difficulties and temptations have been exercising Faith remember how Abraham believed the Lord and it was counted unto him for righteousness how Job carried himself when he says tho' he slay me yet I will trust in him how David says why art thou cast down O my Soul hope in God how Jonah recovers himself yet will I look again