hope for the Grace that is to be brought unto them at the Revelation of Jesus Christ 1 Pet. 1.13 They are to look for the Mercy of our Lord Jesus Christ unto Eternal Life Jud. v. 21. They that are highly conceited of themselves and their own works build on a sandy foundation lean on a roten prop. And yet there is preparing Grace such as God hath made the condition of the Promise a futable qualification and disposition of the subject in some measure fitting for the Mercy promised the Good to be received And for any to look for the Good promised without looking after that which God hath made the Condition in the Promise this is but to build Castles in the Air this may not be called Hope but Presumption I pray observe it to hope in the Mercy of God through the Merits of Christ quite over-looking the way and method wherein not looking after the condition upon which the Mercy hoped for is promised this is not sound Hope in God it is a rash and false Hope It has no bottom in the Word 4. True Hope as it is an Hope in God so it is an hoping for him A Believers Hope looks chiefly at God as the best Object he can hope for as he is the chiefest Good As he acteth for God and suffers for God so he longeth waiteth hopeth for God And methinks that expression Act. 24.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having Hope towards God looks this way So when God is said to be his Peoples Hope In Psal Qui habitat Ser. 9. As Bernard takes it Convenientiùs siquidem Spes nostra dicitur quod speramus quà m in quo speramus He is our Hope whom we hope for As Christ is called our Hope The enjoyment of God in Christ is the top of a Believer's hopes As the Psalmist said Psal 73.25 Whom have I in Heaven but thee and there is none upon the Earth that I desire besides thee The Hope of others useth not to rise so high Their desires indeed are not this way Gold is the Worldling's Hope rather than God The praise of Men is the Hypocrites Hope rather than the Favour and Fruition of God The Heaven that carnal unsanctified Hearts dream of and hope for is not the true Happiness in a full Conformity to God and full Fruition of him but an imaginary Happiness in a meer freedom from such Miseries as they are sensible of here and a Life of perpetual ease and pleasure abstracted from the other 5. Sound Hope in God is accompanied with an holy fear of him Psal 33.18 Behold the Eye of the Lord is upon them that fear him upon them that hope in his Mercy Psal 147.11 The Lord takes pleasure in them None hope aright in his Mercy but such as truly fear him Psal 118.4 Let them that fear the Lord say that his Mercy endureth for ever Luke 1.50 His Mercy is on them that fear him from Generation to Generation Psal 85.9 Surely his Salvation is nigh them that fear him But such as are void of God's Fear are without any true solid ground of Hope in their present State Some as Dr. Preston noteth have neither Faith Hope nor Fear as Atheists others have some Fear but no Hope as Devils and desperate Men others have some Hope but no Fear as presumptuous Men. But they that have Hope and Fear mingled with it may rather hope that their Hope is sound 6. Sound Hope is accompanied with sound Obedience Psal 119.6 Then shall I not be ashamed when I have respect unto all thy Commandments And ver 80. Let my heart be sound in thy Statutes that I be not ashamed And ver 166. Lord I have hoped for thy Salvation and done thy Commandments Heb. 10.35 36. Cast not away your Confidence that after ye have done the Will of God ye might receive the Promise But it is a vain Confidence to expect the good of the Promise without observing the Command There is no peace to the Wicked That is a false Hope which is maintained with a plain neglect of Duty and a bold adventuring upon Sin Prov. 10.28 The hope of the Righteous shall be Gladness But the expectation of the Wicked shall perish 7. True Hope is not maintained but by Diligence and Watchfulness It is contrary to Negligence and Security 1 Pet. 1.13 Wherefore gird up the loins of your Mind be sober and hope to the end or hope perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integre Hope soundly A dull stupifying Hope such Hope as inclines to a drowsie frame is not a sound Hope neither will it hold long Such as are lulled asleep with their Hopes shall be awaked again with Terrors True Hope is a Lively Hope 1 Pet. 1.3 A dead Man in true account is not a Man So a dead Hope is not true Hope The Devil never envies Men such Hope as makes them remiss and careless 8. A true Hope of Happiness is a great help to a progress in Grace and Holiness Though Hope is compared to an Anchor that stays the Ship yet here Non remorae sed calcaris instar est It is no remora but a spur in a way of Duty As the Apostle exhorteth 2 Cor. 7.1 Having therefore these Promises dearly Beloved let us cleanse our selves from all filthiness of Flesh and Spirit perfecting Holiness in the fear of God And the Apostle John lays down this Note most plainly 1 John 3.3 Every man that hath this Hope in him purifieth himself even as he is pure A lively Hope of Heaven will quicken us in Heavens way That we shall follow after Holiness that we may be made meet for the Inheritance of the Saints in light True Hope promotes Holiness 9. Sound Hope produces Patience As we read of Patience of Hope 1 Thess 1.3 Remembring without ceasing your Patience of Hope Though we read of Patience working Experience Perer. in Pol. Synops and Experience Hope Rom. 5.4 yet as one no teth Spes patientem praecedit sed spem hîc vocat Spei robur c. Hope precedes Patience but here he speaks of Hope improved and grown up Patience and Experience add to the strength and firmness of Hope But without Hope Patience could not subsist There is Patience in expecting future good and happiness Rom. 8.25 And this is as I may say the elicit act of Christian Hope Again there is Patience in bearing present evils and miseries and this is as it were the imperate Act of Hope That is not a good Hope which makes us no fitter to bear evils here As Hope may be called the Daughter of Faith so Patience the Daughter of Hope Hope is compared to an Helmet 1 Thess 5.8 And for an Helmet the Hope of Salvation This would help on to bear furious blows Again it is compared to an Anchor Heb. 6.19 which Hope we have as an Anchor of the Soul both sure and steadfast This Anchor would stay one in tempestuous Waves and boistrous Storms 10. Sound
Judgment Thus God is oft terrible in his doings towards the Children of Men Psal 66.3 5. Moses was afraid of the hot displeasure wherewith the Lord was wroth against the children of Israel Deut. 9.19 And when Vzzah was smitten David was afraid of the Lord that day 2 Sam. 6.9 If the righteous are said not to fear at such times as Job 5.21 22. we must understand with such a miserable distracting fear as is wont to possess the hearts of sinners They are not so surrounded with fear like Pashur called Magor-missabib Jer. 20.3 Their fear is not overwhelming or such as is opposite to all Faith Hope and joy in the Lord or such as puts them quite besides their duty at such times Yet they may not be stupid sensless but ought to fear with such a fear as is opposite to security as may quicken unto Duty Pro. 14.16 A wise Man feareth and departeth from evil Pro. 22.3 He foreseeth the evil and hideth himself Yea not only God's Judgments but his Works of Mercy should teach us to fear him So much is implied Jer. 5.24 As they should have said in their heart Let us now fear the Lord our God that giveth Rain both the former and the latter rain in his season he reserveth unto us the appointed weeks of the Harvest And while temporal Mercies should have this effect to engage us to fear him much more should spiritual Mercies and his Grace in Christ That there is forgiveness with him Again the Word of God teacheth his Fear As Faith comes by the Word of God which is therefore fitly called The word of Faith so a Godly fear As the Word is called by that name It is called the fear of the Lord Psal 19.9 It teacheth his fear it is a special means to work his fear in us it is the Rule to guide and order our fear of him And that is a superstitious fear a spurious fear not a true genuine fear of God which is not agreeable to his Word Isa 29.13 Therefore such as regard not the Word but count it as a strange thing are strangers to the Fear of God As it shews we fear not God as we ought if we slight and contemn his Works so if we slight and disregard his Word It is by the knowledg of God his Attributes c. as revealed in his Word and Works that Men come to fear him 2. The true Fear of God also springs from an high and holy admiration of him and from love to him Every Child of God admires loves and fears together And because he loves God he fears to displease him And his fear is from high thoughts of God not from hard thoughts of him Many have a fear of God that do not reverence him Their fear is not from any high esteem of him The wicked fear and hate His terrours make them afraid as it is Job 18.11 but they are not taken with his Excellency The Devils have such a fear They tremble at his Wrath yet are full of rage and spite against him That fear which is from hard thoughts of God looking on him as an enemy is not a right fear 2. The true Fear of God may be known by the freeness and pleasingness of it When it is not a forced thing When the will is to fear him A fear of God falleth upon some even as an heavy pressure which they would be rid of would cast off if they knew how It surprizeth takes hold of them as a Bailiff or Officer takes hold on a Debtor or Malefactor Isa 33.14 which they would shake off but cannot But they do not chuse the Fear of the Lord Prov. 1.29 whereas they that truly fear God are devoted to his Fear as we read that Psa 119.38 They desire to fear his Name As Neh. 1.11 thy Servants who desire to fear thy Name God's Servants do fear and desire more and more to fear his Name They would not banish but endeavour to cherish and increase the fear of God in their hearts That fear which is a torment which is counted a punishment which Men would expel is not of the right kind True Fear is not an oppression of spirit but rather elevates the Spirit it raiseth the Soul in admiration does not sink it in dejection As we may allude to that expression Isa 60.5 Thine heart shall fear and be inlarged The true Fear of God will enlarge the heart more towards God It will cause it to flow over The Grace of Fear does not contract but enlarge the heart Naturalists observe that the most fearful creatures have the largest hearts And the more we fear God aright the more our hearts will be enlarged towards him 3. The true Fear of God may be known by the degree and measure or intention of it When we fear God above all He is greatly to be feared 1 Chr. 16.25 Great is the Lord and greatly to be praised he also is to be feared above all Gods To be feared above all Creatures Isa 51.12 13. Who art thou that thou shouldest be afraid of a Man that shall die and of the Son of Man which shall be made as the Grass And forgettest the Lord thy Maker and hast feared continually every day because of the fury of the oppressor see again Mat. 10.28 Obediah feared the Lord greatly 1 Kin. 18.3 As Fear is part of the worship which is required in the first Commandment God is so to be feared as we are not to fear any other If we fear any other person or thing above him or like and equally to him then we set up other Gods besides him What we fear most that is our God Now how is it with us Does the fear of God rule in our hearts Does it ordinarily prevail over carnal fear when the Lord threatneth on one hand and Men threaten on the other which of these do we ordinarily most regard Are we more afraid of God's displeasure of his frowns than of the wrath of Man than of the frowns of the World when it comes to a pinch at any time that we must either suffer for sin if we chuse to sin that is to incur God's displeasure rather than suffer rather than bear Man's displeasure is not this to fear Man more than God In this case may not the Lord say of us as Isa 57.11 Of whom hast thou been afraid or feared that thou hast lied and hast not remembred me So when Children or Servants make nothing of the sin of lying to hide any fault and by this means to prevent their Parents or Masters displeasure does it not shew that they forget God that they do not fear him The true fear of God would check carnal fear Though carnal fear be not totally expelled here yet the grace of fear will keep it under I grant that a Child of God may be foiled and worsted on a suddain and for a time by carnal fear As Peter was once and again Mat. 26.69 c. Gal. 2.12
Hope will give Courage will put a Man in heart and make him resolved for God A true Christian to maintain his Hope will not care to quit present worldly Possessions If we could be perswaded to disclaim all interest in and Hope of Heaven to embrace this present World if we could be content to take up with the World for our Portion then certainly we have no sound Hope of Heaven It is a weighty saying O that it may be well weighed They are no true Hopes of Glory to come Mr. Baxt. Ep. ded before his 32. Directions c. if you cannot cast over board all Worldly Hopes when the Storm is such that you must hazzard the One. 11. A sound Hope will raise ones Thoughts Heart and Desires Heaven-ward What is Hope but an expectation with desire or a desiring expectation As the Apostle speaks of his earnest expectation and Hope Phil. 1.20 So we cannot have a lively Hope of Heaven without lively desires after Heaven Rom. 8.23 We which have the first-fruits of the Spirit groan within our selves waiting for the Adoption to wit the Redemption of our Body It cannot be that such as have a sound Hope of Heaven should place their happiness or terminate their desires in the World 12. A lively Hope will quicken and raise the Heart in praise and thankfulness to God Psal 71.14 I will hope continually and will yet praise thee more and more This Hope is called good Hope through Grace 2 Thes 2.16 And Souls that have it cannot but see cause greatly to admire extol and magnifie Divine Grace 13. Sound Hope is a furtherance of Spiritual Joy Rejoycing in Hope As Bernard sed nunquid tantae laetitiae spes erit sine laetitia Yea this Hope oft causeth Joy even in Affliction Psal 119.49 50. Remember the Word unto thy Servant upon which thou hast caused me to hope This is my comfort in my affliction for thy Word hath quickened me The word of promise giving Hope thus brings in Joy and comfort too Sound Hope will chear the Heart and keep it alive under troubles without which it would faint and sink If our Hearts die within us like Nabals under worldly Troubles this would shew we have not a lively Hope of Heaven Such as rejoyce in Hope of the Glory of God will be ready even to glory in Tribulations as Rom. 5.2 3. Of Spiritual Joy ANd so I come to the Trial of Mens Joyes As there are counterfeit Graces so there are false Joyes As we read of the Hope of the Hypocrite so likewise of the Joy of the Hypocrite Job 20.5 A Joy that will end in sorrow and consternation Yea It is possible for Souls that have true Grace yet to be mistaken in their Joys As we find the Seventy Disciples returning with Joy Luk. 10.17 saying Lord even the Devils are subject unto us through thy Name Notwithstanding says Christ v. 20. in this rejoyce not that the Spirits are subject unto you but rather rejoyce because your names are written in Heaven Where he at once corrects and directs their Joy As one says Many times the more excellent a Sermon is Mr. A. Burg. the more carnal the heart of the Preacher may be So Christians may rejoyce carnally in Spiritual Enlargements and Spiritual Experiences As Grace can find something even in natural comforts to feed and increase Spiritual Joy Joy in the Lord So Corruption sometimes prevailes on the contrary making Spiritual Duties and Spiritual Priviledges and Mercies the matter and ground of carnal rejoycing And further as some Christians through weakness yield to needless fears and take up sad conclusions against themselves and their own Estates debarring themselves of comfort belonging to them So others again through heedlesness please themselves erroneously in their own fancies and rejoyce in sparks of their own kindling which they take for the comforts of the Spirit That we should not only try our Graces but our Comforts For which purpose take these following notes 1. Spiritual Joy is not wont to come in till Godly Sorrow hath prepared and made way for it Bernard Opportunè post tristitiam gaudium subit post laborem quies post naufragium portus Thus the Lord oft turns Water into Wine turns his Peoples Sorrow into Joy Christ was anointed to give the Oyl of Joy for mourning the Garments of Praise for the spirit of heaviness Isa 61.3 They that sow in Tears shall reap in Joy Psal 126.5 6. Hearts that were never broken are not yet prepared for Christ to bind them up Paul had a casting down to the Earth before he was caught up to the third Heavens They that have great elevations of Joy and yet were never humbled for Sin have cause enough to suspect their Joy is not right 2. Spiritual Joy hath the Holy Spirit for its Authour Thus it is the Joy of the Holy Ghost 1 Thes 1.6 As I said of a lively Hope it is a fruit of the Spirit Gal. 5.22 Ministers may be helpers of a Believers Joy as 2 Cor. 1.24 but under the Spirit He is the principal efficient Now they that have not the Holy Ghost their Sanctifier cannot have him their Comforter The Disciples were filled with Joy and with the Holy Ghost Act. 13.52 This fruit of the Spirit never grows alone but hath other fruits accompanying it Indeed there may be Saving Sanctifying Grace without actual Joy and Consolation but there cannot be true Joy without Saving Sanctifying Grace 3. Spiritual Joy is never to be found without Saving Faith Rom. 15.13 Now the God of Hope fill you with Joy and Peace in believing No other way that it can be attained Sound Joy is the Joy of Faith Phil. 1.25 Being justified by Faith we have Peace with God and rejoyce in hope of the Glory of God Rom. 5.1 2. Without true Saving Justifying Faith no Peace with God and without Peace and Reconciliation with God no ground for Joy So then if we would know whether our Joy be right we must inquire after the truth of our Faith Certainly a temporary Faith can have no betrer than a temporary Joy following it 4. Spiritual Joy ordinarily is not attained without self-probation without self-searching Gal. 6.4 Let every Man prove his own work and then shall he have rejoycing in himself The ground of an Hypocrites Joy ordinarily is out of himself in the good opinion and esteem of others But says the Apostle 2 Cor. 1.12 Our rejoycing is this the testimony of our Conscience And this we see is the Scripture-way and method for attaining Spiritual Joy to commune with our own Hearts to ask our own Consciences seriously what evidence they can give that we are in a state of Grace that our works are done in Sincerity And when Conscience can give testimony of our Godly Sincerity and Integrity then indeed we have good ground to rejoyce But therefore such as are great strangers to themselves and fear examining their Consciences strictly lest
wrought and working in me Therefore this perswasion that I shall be saved cannot be the first Act of Faith If it be a perswasion grounded on the Word true Faith is presupposed to go before And the Apostle hath barred Mens expectation of special immediate Revelation here Rom. 10.17 where he concludeth that Faith cometh by hearing of the Word of God 4. Many have this confident perswasion that their Sins are pardoned that they shall be saved who have not true justifying Saving-Faith and therefore surely this cannot be the proper formal Act of true justifying Saving-Faith Many Hypocrites and meer out-side Professors yea many a wicked Man hath this perswasion How hard a thing is it to take down Sinners confidence Mr. Baxter We have need as one says to lay all our Batteries against this Bulwark of Presumption How many that will say they hope to be saved by Christ yea they never doubted of their Salvation in all their Lives They can argue that Christ died to Save Sinners and they are Sinners therefore he died to Save them If this be Faith the case of many a Presumer is not so dangerous but very happy 5. Many have true Faith and are justified and in a State of Salvation yet have not this perswasion that their Sins are pardoned dare not conclude that they are in God's Favour and such as shall be saved Therefore this cannot be the formal Act of Faith Faith could not be without its formal Act. If you make this the formal Act of Faith then you must say there is no true Believer but hath it Then there is no true Believer that walketh in Darkness But certainly a Soul may trust in the name of the Lord and stay upon his God while yet he walketh in Darkness and can see no Light Isa 50.10 Is it not the condition of many a dear Child of God to be in great doubts and full of fears about their Spiritual and Eternal Estate Should we not condemn the Generation of his Children many yea the greatest part of them as Children that have no Faith if we define Faith to be a believing that our Sins are pardoned and that we shall be saved Many a holy humble Christian goes on drooping even to his dying day and it is well if he come to this comfortable conclusion at last As one giveth this as part of the Character of a Christian H. Palmer Paradoxes p. 64. §. 73. He thinks sometimes God hath no Mercy for him and yet resolves to die in the pursuit of it And to tell poor troubled afflicted Consciences that they cannot have Faith who do not believe their Sins are pardoned is not the way to comfort them but to set them more on the Rack This would make the Hearts of many sad even such as God would not have made sad 6. Such a particular perswasion that my Sins are pardoned c. if it be sound and well-grounded is Knowledg and not Faith As the Apostle John hath it I think some nine or ten times Hereby we know Observe well 1 Joh. 5.13 These things have I written unto you that believe on the name of the Son of God that ye may know that ye have Eternal Life and that ye may believe on the Name of the Son of God Where he clearly distinguisheth believing on the Name of the Son of God from their knowing that they had Eternal Life or that they should be saved What follows that ye might believe on the Name of the Son of God is not spoken of the first Act or beginning of Faith but of continuance and progress in it And it is plain that this particular perswasion of which I am speaking if it be sound and have any good bottom depends on two several Propositions one of which is laid down in Scripture as this Proposition He that believeth shall be saved The other is of a Man 's own Conscience or from the knowledg a Man has of himself But I believe From whence this Conclusion follows therefore I shall be saved So that it is not an Act of Faith properly but a rational Conclusion presupposing these two things 1. That all true Believers shall be saved 2. That I know my self to be a true Believer Now can that be a right description of Saving-Faith which necessarily presupposeth a Man to have Saving-Faith before and to know that he hath it Thus I have indeavoured to remove these unsound and false Notions of Faith Now I come to shew what it is Indeed you may meet with diverse sound descriptions of Faith something differing in words that yet agree in the thing I would not be one of those that make differences where there are none or make differences wider than they are With the Learned Placeus Faith is tenax atque efficax persuasio veritatis eorum Thes Salmur Par. 1. p. 32. §. 36. c. An holding and effectual perswasion of the truth of those things which are revealed to us in the Word of God and particularly of the Gospel-Promise of Remission and Salvation by Christ And as he addeth it is so in the Vnderstanding that it affects and determines the Will Le Blanc that Judicious Writer describes it to be Thes Theol. in Folio p. 210. §. 89. Assensum firmum practicum atque fiducialem adhibitum omnibus c. A firm practical and fiducial Assent given unto all things which are revealed of God but especially to the Promises of the Gospel In the late Confession of Faith this account is given of Saving Faith Chap. 14. §. 2. By this Faith a Christian believeth to be true whatsoever is revealed in the Word for the Authority of God himself speaking therein and acteth differently upon that which each particular passage thereof containeth yeilding obedience to the Commands trembling at the Threatnings and embracing the Promises of God for this Life and that which is to come But the principal Acts of Saving-Faith are accepting receiving and resting upon Christ alone for Justification Sanctification and Eternal Life by vertue of the Covenant of Grace In the shorter Catechism Faith in Jesus Christ is a Saving Grace whereby we receive and rest upon him alone for Salvation as he is offered to us in the Gospel Notwithstanding a difference in Expression yet here is an agreement in sense That I run not out too far I shall only note something of the Object of Faith and of the Acts of Faith The Object of Faith is thus distinguished There is the general and common or according to others the full and adaequate Object of Faith and that is the whole Word of God the Word of Truth so Faith assenteth to the whole Word of God as true Again there is the special Object of Faith and that is the Word of Promise so Faith consenteth to the terms or condition of the Promise and in this way relyeth on God and Christ for performance The Promise of Remission and Salvation by Christ Faith takes special
willing and desirous of Christ and his Grace that he would have them above all things that may stand in competition above all the pleasures or advantages of Sin and the World Yea he would have Christ though he was to beg with him to suffer with him He is willing to deny himself for Christ And so 4. He consents resolvedly and firmly Before Faith a Man is at shall I shall I He may sometimes have a sudden motion towards Christ but the Flesh and the World soon draw him quite another way But Faith quite turns the Scale Temporary Believers have some mind towards Jesus Christ they are a little in love with him by fits but their Minds soon change especially when they are threatned with persecution they are wont to take offence at the Cross and draw back they go not thorow with him But the true Believer is married unto Christ hath taken him for better for worse for richer for poorer to Love Honour and Obey him even until Death As the Apostle Phil. 3.8 For whom I have suffered the loss of all things Have suffered but did he not hereupon repent his bargain O no! he had as high an esteem of Christ as much affection for Christ as ever After all his Losses after his Sufferings for Christ he was still of the same Mind I have suffered the loss of all things for him says he and as it follows I do count them but dung that I may win Christ But you may ask here Who can tell whether he shall hold out or no Have not some gone a great way and yet fallen off again Answ 1. However this note is of use so far as to discover the unsoundness of their Faith who fall away As they that draw back are opposed to them that believe Such did never truly believe were never truly resolved for Christ Had they taken Christ without any sinful reserve they would have stuck to him A Believer falleth sometimes yet does not fall away He falleth forward not backward Still his Heart is towards Christ and his settled habitual prevailing resolution for Christ and so he riseth from his falls And therefore 2. If indeed we cleave to Christ with full purpose of Heart we may thence conclude that we shall keep to him Then we shall be kept by the Power of God through Faith unto Salvation 1 Pet. 1.5 And shall not be tempted above that we are able 1 Cor. 10.13 Having God's Promise here we should rest upon and not distrust his Power or Faithfulness Indeed to run ordinarily and wilfully upon Temptations is a thing contrary to Grace contrary to such an habitual resolution for Christ A Sound and Holy resolution to stick to Christ armeth the Soul and sets it on its watch against Temptations that would draw it from Christ and which is more sets the Soul under a Promise of a gracious Divine Protection Now let us see whether we thus consent unto Christ and to the terms on which Salvation is offered in and with him Do we consent entirely not partially seriously and deliberately heartily and willingly firmly and resolvedly So I come to a third Act of Faith which is 3. Affiance Faith is a firm Assent it is a practical Assent such as draws the will to consent and it is a fiducial Assent Of this I am next to speak The word Fiducia or Trust is oft used by Divines for confidence and full perswasion which is separable from true Faith But it may also be taken for resting or relying on God and Jesus Christ and being so taken it is an Act of Faith ordinarily put forth and however always included in Faith as to the habit of it A Believer resolves to venture and cast himself upon Christ how much soever he be in doubt of the event and issue As it was with Job Chap. 13.15 Though he slay me yet will I trust in him This Affiance relyance and recumbency upon Christ seemeth to be pointed at in the phrases of believing in and believing on him Which some would have translated trust in or trust on him As v. g. Joh. 14.1 Ye do trust or Do ye trust in God or on God trust also in me or on me As the word trust or hope is used Mat. 12.21 In his Name shall the Gentiles * That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for to Trust or Confide even in Exotick Authors Melancthon hath gathered many Instances to prove it In Loc. Com. de vocab Fidei Apud Chemnit loc Theol. par 2. p. 256. Vide etiam Chemnit Ib. p. 262. trust And Eph. 1.12 who first trusted in Christ Believing and Trusting are used as equivolent Psal 78.22 Because they believed not in God and trusted not in his Salvation Psal 2.12 Blessed are all they that put their trust in him qui se recipiunt ad eum that betake themselves to him The word properly signifies protectionis causâ aliquò confugere as Mollier to flee some whither for Protection As Chickens in danger run to the Hen. Christo mirè congruit verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hic enim congregat Filios suos instar gallinae Mat. 23.37 Hic est umbraculum nostrum Isa 25.4 Riv. in Pol. Synop. There is another word used Psal 22.8 He roled or let him roll himself his concerns his burthen on the Lord. Which is rendred He trusted in God Mat. 27.43 And Cant. 8.5 The Faith of the Spouse is expressed by her leaning or recumbing upon her Beloved Vid. I. de Dieu vel M. Pol. Synop. Faith is a relying and staying on the Lord. 2 Chron. 16.7 Isa 50.10 Let him trust in the name of the Lord and stay upon his God Et innitatur c. Tanquam fulcro Calv. Muscul in M. Pol. Synop. nè labatur omnem curam in illum velut pondus importabile conjiciendo Faith is a looking to the Lord Isa 45.22 Psal 123.2 Like the Israelites looking up to the Brazen Serpent Joh. 3.14 15. Faith is a committing our Souls with all that is dear unto us unto Christ to keep 2 Tim. 1.12 A depositing our greatest Concerns with him The believing Soul casts it self upon Christ ventures its All with him And no doubt but they that give us this description or they that put this into the definition of Faith scil that it is A resting upon Christ alone for Salvation no doubt I say but they were aware of that great errour and mistake formerly so common making Faith a full perswasion of the Heart c. As if Assurance was of the very nature and essence of Faith And so was that French Divine before cited that describes it Jo. Mestrezar to be A penitent Sinner's fleeing for succour to the Mercy of God in Christ Indeed it was very needful to correct that errour which both gave the Papists such advantage against us and gave such a wound to weak Believers who would conclude they had not Faith because they had not a full
Life REpentance is not a more common than necessary Subject It is part of the Foundation of Christianity Heb. 6.1 And without true Repentance Mens hopes of Salvation are built on the Sand. I do not say that any Man is saved for his Repentance yet speaking of the Adult we must say that none are or can be saved without it Except ye repent ye shall perish Luk. 13.3 5. Repent and be Converted that your Sins may be blotted out Act. 3.19 without Repentance no Pardon no Remission and consequently no Salvation But what is this Repentance unto Life And how may it be known In the late Confession of Faith chap. 15. a good and full account is given of it viz. By it a Sinner out of the sight and sense not only of the danger but also of the filthiness and odiousness of his Sins as contrary to the Holy Nature and Righteous Law of God and upon the apprehension of his Mercy in Christ to such as are penitent so grieves for and hates his Sins as to turn from them all unto God purposing and endeavouring to walk with him in all the wayes of his Commandments The Subject of Repentance is a Sinner Mat. 9.13 I am not come to call the Righteous but Sinners to Repentance In Paradise while Man retained his Innocency which indeed was but a while he had no need of Repentance In Heaven the Saints are made Perfect in Holiness and so have no more occasion for Repentance The Subject of Repentance is a Sinner Yea a Sinner of some hopes In Hell a place full of Sin as ever it can hold there is no hope of obtaining Pardon or finding Mercy and so no place for Repentance Hell that is full of Despair has no place for Repentance Only upon Earth as there is no Man that liveth and sinneth not and as God hath graciously promised pardon to all that truely Repent here is both an engagement upon Sinners and encouragement for Sinners to Repent Some go further and make the Subject of Repentance a believing Sinner Supposing that Faith in order of Nature goes before Repentance As I conceive the principle or habit of Faith and of Repentance and other Graces are infused together But by the special help and operation of God's Spirit the Soul is first inabled to put forth a gracious act in consenting to the terms of Gods Covenant actually closing with and accepting of Christ as he is there offered upon which the Spirit of Grace is given to dwell in the Heart gracious habits are implanted in the Soul as a new nature inclining it to such acts Which I could wish added to what I have written in a former Treatise scil of the Covenants p. 224 225. Now though the general assenting Act of Faith must necessarily be supposed to go before Repentance as it is in the Will Cathol Theol. lib. 1. par 2. p. 84. as Mr. B. noteth yet a Man cannot truly accept of Christ as a perfect Saviour without a sense and feeling of the burthen of his Sins and being humbled under it nor can he accept of Christ as Lord and King without a resolution and hearty purpose of turning from all Sin unto the Lord. That in the very first act of Faith as saving there is Repentance also included Repentance may be thus distinguished 1. It is either initial or continued Initial Repentance at a Man's first Confession Continued that which follows through the course of ones Life afterwards 2. There is an habitual and virtual Repentance a Disposition or Inclination to mourn for and turn from all our Sins as we come to have our Sins discovered to us And actual formal Repentance actually grieving at loathing resolving and striving against the Sins we have found out and are convinced of 3. There is an ordinary Repentance daily practised for daily ordinary failings and a special extraordinary Repentance exercised upon some foul Fall sad Declining or Backsliding as in David's and in Peter's case Renewed Repentance as some call it in regard of some sad Interruption before Yet these Distinctions do not imply various kinds of Repentance but only different degrees There are two main essential constitutive Parts of true Repentance viz. Humiliation and Reformation or Contrition and Conversion A mourning for Sin after a godly sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a turning from Sin unto God Now first Of godly Sorrow for Sin The Hebrew Word nacham and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine * Poenitet me quod poena tener me Poenitet est idem quod â—edet vel piget Poenitet all shew Repentance to have Grief and Sorrow in it A Man that grieves not for what he hath done amiss repents not Yea there is no right forsaking of Sin without an hearty Sorrow for it There is a Rending of the Heart for Sin before it is rent from Sin Quest But how shall a Man know whether his Sorrow for Sin be right 1. Right Sorrow for Sin is upon right Grounds As the Lord says Hos 7.14 They have not cried unto me when they howled upon their Beds And Zech. 7.5 Did ye at all fast unto me even unto me So there are many that cry out of their Sins are troubled about their Sins that yet do not sorrow after a godly sort but have respect only to themselves Many are troubled for Sin not as contrary to God but only as mischievous or injurious to themselves not as it dishonoureth God but as it brings shame and disgrace upon themselves not as it displeaseth God but as it subjecteth them to his Wrath and Curse not as God is offended by it but as they are like to suffer for it Many only respect the Shame or Punishment felt or feared Now that Humiliation which comes only from Pride cannot be sound Humiliation And that Sorrow which is meerly from self-respect cannot be godly Sorrow Hard-hearted Pharaoh would sometimes confess his Sin under the sence of an heavy Plague so wicked Ahab could humble himself under the fear of Judgment threatned while far enough from true Repentance And as there is a Principle of self-love planted in all Men the wickedst Man on Earth would not be miserable for ever is not willing to be damned And so when a Sinners Conscience is awakened that he sees himself obnoxious to God's everlasting Wrath and to the torments of Hell for ever no wonder if he be full of horror Nature only without the least dram of Grace would teach one under such terrors to cry out with Judas Oh! I have sinned Thus a Sinner under Convictions may have stronger passionate Workings of Grief than gracious Souls have ordinarily The Passion of Grief may be very much stirred when yet there is no godly Sorrow Though I grant it is lawful to be troubled for Sin as it is against our selves But if we are troubled for Sin only as against our selves not as against God such Trouble is privatively sinful Godly Sorrow is not
only form Self-love but from the Love of God and Christ and Holiness Now do we grieve for Sin not only out of a Sight and Sence of the Danger but also of the Filthiness and Odiousness of it as contrary to the holy Nature and righteous Law of God Do we indeed grieve for Sin as Sin More particularly 1. Do we mourn for Sin as a Breach of God's holy Law As it is a thing forbidden and not only as it has set us under the threatnings of the Law Do we heartily approve of the Law of God as holy just and good Do we delight in the Law of God in the inner Man Is it our earnest Desire that our Hearts and Lives were in all things conformed to it and our great grief to find the contrary Many that sometimes have storms raised in their Consciences but instead of being offended and displeased with themselves and their Sins they are offended at the Word that discovers and condemns their Sins and as Ahab hated Micaiah they cannot endure faithful Ministers that tell them plainly of their Sins If it be thus with thee and if thy Heart riseth against and repines at the strictness and purity of God's Laws if they are grievous to thee as crossing thy beloved Lusts grievous as the Light to a Thief or as Chains are to a Malefactor Though thou mayest be full of Trouble and Perplexity yet certainly it is quited different from true Repentance and godly Sorrow 2. Do we mourn for Sin as a Dishonour to God Herein lieth the greatest Evil of Sin that it is against God It is a practical Denial Contempt Affronting or Abusing of God and of all God's Attributes a Denial or Contempt of his Sovereignty and Authority of his Holiness and Justice of his Wisdom Truth Power and Greatness of his Omnipresence Omniscience of his Dominion and Propriety in his Creatures an abuse of his Goodness It is a denying him that Honour Service and Subjection which is due from us as we are his Creatures Indeed it cannot be expressed what a wrong and dishonour to God Sin is And this a gracious Soul takes notice of in his sad Reflections upon his Sins As David 2 Sam. 12.13 I have sinned against the Lord. Psal 51.4 Against thee thee only have I sinned and done this evil in thy sight Though he had sinned against others too had sinned against Bathsheba depriving her of her Chastity had sinned against Vriah depriving him of his Life had sinned against the World setting it so ill an example and giving Enemies such occasion to blaspheme these wrongs did all terminate upon God the supream Lawgiver and the Injury done to Creatures though great in it self was a small matter to the Wrong and Dishonour therein done to God As the Lord to magnify his Grace in pardoning the Sins of his People goes over with it again and again against me against me Jer. 33.8 I will cleanse them from all their Iniquities whereby they have sinned against me and I will pardon all their Iniquities whereby they have sinned against me and whereby they have transgressed against me So that Sin is against God this is the burthen of every gracious Heart 3. Do we grieve for Sin as it displeaseth God as it is the abominable thing which he hateth Ezek. 6.9 They that escape of you shall remember me among the Nations because I am broken with their whorish Heart which hath departed from me c. Doth this Consideration of Sin break our Hearts Are we vexed at our selves that we have fretted him as we have the Expression Ezek. 16.43 that we have provoked and disquieted him Doth it grieve us to think how we have grieved his Spirit Is it the burthen of our Souls to think how he is pressed under our Sins how we have wearied him with our Iniquities It is nothing for us to be troubled when God afflicteth and putteth us to grief A Slave will roar and cry out under the Lash But an ingenuous Child is grieved when he hath displeased his Father though he be not scourged and corrected for it So though we are not chastened by God yet do we afflict our own Souls for Sin Or if the Lord doth lay Affliction on our loyns yet are we more troubled for having offended God than for our own smart and suffering 4. Do we grieve for Sin as against God's mercy as an ill Requital of his Goodness Doth the Goodness of God lead us to Repentance Godly Sorrow is ingenuous And the Mercy and Goodness of God is a special means of exciting to Repentance and of promoting it That there is Mercy with the Lord that there is Hope of finding Mercy this is a special means of working Repentance at first without which the Soul would be swallowed up in despair The Law discovering Sin and Wrath displaying God's Holiness and punitive Justice may in one sence break the Heart of a Sinner But it is the Gospel revealing God's free and infinite Grace and Mercy in Jesus Christ his willingness and readiness to pardon and to be reconciled to Sinners that repent and turn that is the means of melting the Heart into kindly Sorrow The great Motive to sound Repentance is God's Mercy As you find it laid down Joel 2.13 Rent your Heart and not your Garments and turn unto the Lord your God for he is gracious and merciful slow to anger and of great kindness When a Man considering his many and great Provocations on the one hand and God's gracious and merciful Offers on the other hand As Thou hast played the Harlot with many Lovers yet return unto me saith the Lord. As I live saith the Lord God I have no pleasure in the Death of the wicked but that the wicked turn from his way and live Turn ye turn ye from your evil ways for why will ye dye Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy on him and to our God for he will abundantly pardon When thus a Man hath his Heart relenting it is kindly When the thoughts of God's Goodness of his gracious Nature and his gracious Offers cause a Man to loath himself to be ashamed of his own baseness and vileness in offending so gracious a God this is godly Sorrow Indeed it is an hopeful Sign when the Heart is melting under common Mercies A Stone-wall will seem to weep in moist weather So the Hearts of many that are as hard as Stone will seem to give again under Judgments But David was brought to Repentance by Nathan's recounting God's favours vouchsafed to him and not only his denouncing judgment 2 Sam. 12.7 8 with v. 13. And so some paraphrase upon Psal 51.4 Against thee thee only have I sinned Against thee who hast done so much for me against thee who hast so raised me so oft delivered me O I have ill requited thee The common Goodness of God his Patience and
Are they set upon him as the chiefest Good If not we have not as yet turned to him 2. When a Man is turned to God he will shake off his sinful Companions and joyn himself to such as fear God yea his Heart will cleave to such He can no longer delight in the Company of those who make it their work and pastime both to dishonour God and would draw him to do the like But his Delight is in the Saints such as bear God's Image As the Psalmist I am a Companion of all them that fear thee But Depart from me ye Evil-Doers for I will keep the Commandments of my God 3. One that is turned to God will be for turning others to him If we are turned to God it will grieve us to see others and especially to see any of ours strangers to him and at a great distance from him walking contrary to him If we are brought home to God we shall be inclined to pity and pray for poor Sinners that still ly out from God that seek not after him Oh think we what Enemies these are to themselves Alas how do they forsake their own Mercy to follow lying Vanities We shall desire whatever the Success be that we may not omit our Duty but may tell them of the evil of their ways as we have opportunity and endeavour to reclaim them The Righteous would be turning others to Righteousness 4. One that is turned to God is for walking with him Now he is for walking in God's ways Repentance softneth the Heart and so prepares it to receive an Impression from God's Word which the stony hard and impenitent Heart resisteth And where Sin as Sin is grievous there God's Commands are not grievous but such a Soul will desire and delight to obey them A Soul that is turned to God will fear to walk contrary to him in any way of Disobedience Such a one would keep close to God His Care Study and Indeavour is to walk in all the Commandments of the Lord blameless Thus sound Repentance will produce sincere Obedience And this is bringing forth Fruits and doing Works meet for Repentance Mat. 3.8 Acts 26.20 to obey God's Commands sincerely and impartially A meer external Obedience is not enough but we must obey from the Heart A partial Obedience is not enough but we must have a Respect unto all God's Commands not allowing our selves to neglect or transgress any one Precept either of the first or second Table As we would prove that we are indeed turned to God we must make it our Care to walk uprightly before him 5. If indeed we are turned to God we would be getting still nearer and nearer to him As the Psalmist My Soul followeth hard after thee We shall follow on to know the Lord and to enjoy more of him We shall be for more conformity to God and for more communion with him One that is turned to God is not for standing at a stay in Religion He would be making progress in Heaven's way in the way of Holiness 6. One that is turned to God now cleaveth to him with purpose of Heart His resolution is by the help of Divine Grace to follow the Lord fully So if we are turned to God we would no more turn away from him We have enough of departing from God we would never more wickedly depart from him The remembrance of our former course will oft make our Hearts sad Have we not found it an evil thing and bitter that formerly we forsook the Lord that his fear was not in us So our Hearts will smite us now when we have been stepping a little aside It will grieve us that we do not at all times keep so close to God as we ought And we shall dread the thoughts of departing from God more than of parting with all we have in the World As the Church Psal 44.17 18. All this is come upon us yet have we not forgotten thee our Heart is not turned back neither have our steps declined from thy way So we shall desire whatever befalleth us in the World for his sake that we may never be false to him may never more forsake him But Apostacy is a dreadful sign of Impenitency AN APPENDIX Referring to the Trial of Repentance or Turning from Sin ROM 6.14 For Sin shall not have Dominion over you THe best are not freed from the in-being and in-dwelling of Sin here 1 Joh. 1.8 If we say that we have no Sin we deceive our selves and the Truth is not in us Yet all that are in a state of Grace are freed from the Dominion of Sin And where Sin is not mortified it is mortal That it greatly concerns every one strictly to enquire whether Sin be subdued or yet reigning in him Alas How many account their Sins no more than Infirmities when indeed they are reigning A most dangerous deceit As there are many on the other hand truly gracious who feeling the stirrings of Corruption are thence ready to conclude or at least fear and suspect they are still under the Dominion of Sin Now I shall shew you briefly how you may know whether Sin hath Dominion over you Or whether by Grace you are freed from Sins Dominion By the Dominion of Sin here I understand not the actual Prevalence of some Sin for a fit but the habitual Power of Sin whereby a Man is in a state of Subjection to Sin That the Question amounts to thus much Whether a Principle of Grace or Corruption be chief Ruler and Commander in you I premise these two or three things 1. A Man cannot possibly be at the same time both under the Dominion of Sin and also under the Rule and Government of Grace A Man cannot be a Servant of Sin and a Servant of Righteousness both together None can serve two Masters so contrary It is a clear and sufficient proof we are not in a state of Grace if we be under the dominion of Sin 2. We are all naturally under the dominion of Sin This all that understand and acknowledg Mans Fall and Original Sin must acknowledg And the Scripture abounds in the proof of it 3. Therefore unless we have been changed by renewing sanctifying Grace we are still under the power and dominion of Sin These things are plain and undeniable Now First I shall discover certain false signs whereupon many without ground conclude they are not under the dominion of Sin 1. You may not be sensible of the commanding domineering Power of Sin and yet be really under the dominion of Sin As on the other hand a Man may feel the workings and stirrings of Corruption who is not under the full Power and Dominion of it Sin ruleth by way of enticing not by Force and Violence It s chief Seat and Throne is in the Will and the less Reluctancy in the Will against Sin the greater is its Power and Dominion And Insensibleness of Sin is a great sign of its Strength and Prevalence A sick
2.14 15. God useth to bring his People into the Wilderness before he speaketh comfortably to them He makes the Valley of Achor a door of Hope As in reference to their outward Condition he suffers them many times to be brought into great Straits and Troubles before he gives Enlargements and works Deliverance for them So in reference to their Spiritual Estates they are brought into a Wilderness see themselves lost and are full of trouble as the Israelites were by Achan's means Josh 7.24 25 26. before Hope comes in Tarnov in M. Pol. Synop. Vt illa perturbatio in gaudium conversa est ita tristitia secundum Deum spem parit The Spirit of Bondage useth to go before the Spirit of Adoption Rom. 8.15 As it is Lam. 3.29 He putteth his Mouth in the Dust if so there may be Hope It is the common Order and Method of God's Grace and Spirit to cast down before a lifting up usually Souls are laid low even in the dust before they are raised to a lively Hope Such as will tell us they hope well and never doubted of their Salvation in all their lives such as were never humbled never made sensible how miserable they are by nature how obnoxious to God's Wrath how liable to everlasting Condemnation we have Reason enough to conclude they have not a sound Hope Their confident spirit must be broken before it be set right 2. Sound Hope is a fruit of the Spirit Presumption is natural to Sinners they have it of themselves Or if they have their Consciences awakened their Eyes opened to see their Sin and Misery then they are more prone to entertain hard and black thoughts of God than to hope aright in his Mercy Like those that said There is no Hope Our Hope is lost we are cut off for our parts It is the mighty work of the Spirit to raise up Souls to a lively Hope who had received the sentence of Death in themselves Rom. 15.13 That ye may abound in Hope through the power of the holy Ghost Gal. 5.5 We through the Spirit wait for the Hope of Righteousness by Faith Now have such any ground to think the Hope they have is the fruit and work of the Spirit who may know they have not the Spirit who are not led by neither walk after the Spirit who will not follow the motions of the Spirit who are so desperately wicked as even to scoff at the operation of the Spirit 3. Sound Hope is an Hope in God through Christ according to his Word On what is our Hope bottomed The ground and foundation of true Hope is in God not in creatures nor in our selves It is Hope towards God Act. 24.15 As our Faith and Trust must be terminated on God only so our Hope 1 Pet. 1.21 we must look to God as the Author of all Good We must not expect any good from others as the Authors or original but only as means or instruments Psal 39.7 Now Lord what wait I for My Hope is in thee It is a peice of Idolatry to make Gold our Hope Job 31.24 we may not look for so much as any temporal benefit from means wealth friends c. without God All our expectation must be from him Psal 62.5 But further True Hope is bottom'd upon God in and through Christ Therefore it is called Hope in Christ 1 Cor. 15.19 1 Thes 1.3 There is no Hope for Sinners that a most Just and Holy God should be favourable and propitious toward them but in and through Christ 1 Pet. 1.3 We are begotten again to a lively Hope by the Resurrection of Christ proving God's Justice satisfied and the enemies of our Salvation vanquished by him But without Christ we were without Hope So if we be strangers to Christ we are strangers to true Hope And yet further True Hope is bottom'd on God in Christ according to his Word As the Psalmist oft professeth his Hope in God's Word That is not a sound Hope which is not a Scripture Hope That Hope which is not built on God's Promises which is not warranted by his Word will fail Men in the end It is groundless Presumption Now how many whose Hope is built on God's Providence and their present outward Prosperity without any word of promise to support it They hope God loves them because they prosper in the World But the Word tells us All things come alike to all here that no Man knoweth either love or hatred by all that is before them Eccles 9.1 2. The Hope of many is grounded on God's Patience and their present impunity Because Sentence is not speedily executed But forbearance is no acquittance Do we not read that though the Lord is slow to anger yet he will not acquit the wicked Nah. 1.3 And God endureth with much long-suffering the Vessels of wrath fitted to destruction on whom yet at last he will shew his Wrath and make his Power known Rom. 9.22 Many build their Hopes on God's general Goodness to his Creatures That because he made them he will save them Though the Lord by his Prophet hath told them the contrary Isa 27.11 It is a people of no understanding therefore he that made them will have no mercy on them Some Hope in this that they are not so bad as others They are neither Extortioners nor Drunkards nor Adulterers c. But it is evident in the Word that the highest degree of Morality and Civility will not serve any Mans turn That except a Man be born again he cannot see the Kingdom of God Joh. 3.3 That without Holiness no Man shall see the Lord Heb. 12.14 Some build their Hopes on a form of Godliness and an outward shew of Holiness But without the truth of Grace in the heart and without the Life and Power of Godliness all Men do in Religion is done in Hypocrisie So what may be highly esteemed among Men may be of no account yea may be abomination in the sight of God Luk. 16.15 And what will be the Hypocrites portion at last the Word plainly tells you Some build their Hopes on their own Righteousness and Merits conceiting they deserve highly of God for what they have done Peter Lombart says Sent. l. 3. dist 26. Sine meritis aliquid sperare non spes sed presumptio dici potest That to hope for any thing without precedent merits cannot be called Hope but presumption Yet to do him right immediately before he joyns the Grace of God with those merits of which he speaks And otherwise if by merits are understood proper Legal merits it were Presumption for the best Men in the World to expect any thing this way from God The best of God's Saints must acknowledg with Jacob that they are less than the least of God's Mercies That which Believers hope for comes by way of free gift it is not of debt Eternal Life is the gift of God Rom. 6.23 The gift of God through Jesus Christ So Believers are to
they should tell them such things as they have no mind to hear or know of themselves are not likely to have any other than a false Peace and false Joy 5. Spiritual Joy useth to come in in a way of Prayer Therefore in the want of it David betook himself to earnest Prayer Psal 51.8 12. Make me to hear Joy and Gladness that the bones which thou hast broken may rejoyce Restore unto me the Joy of thy Salvation Yea he pleads this as an Argument with God Psal 86.4 Rejoyce the Soul of thy Servant for unto thee O Lord do I lift up my Soul So he pleads it for others Psal 105.3 Let the Heart of them rejoyce that seek the Lord. If it be not rather a call to such to rejoyce and glory in him This advice and counsel Christ gave his dear Disciples Joh. 16.24 Ask and you shall receive that your Joy may be full Christians that are most Prayerful are in the most hopeful way to be full of Joy too But such as neglect and despise Prayer their Joy may well be questioned There is just cause to fear such come not honestly by it who count not such Mercies worth asking who have it without begging for 6. Another ordinary means of Spiritual Joy is attendance on God's Ordinances Usually it is in this way that it is given in or increased And therefore Ordinances have been a great Joy and comfort to the Faithful As the Psalmist was glad when he thought of going into the House of the Lord Psal 122.1 So he rejoiceth at the Word as one that findeth great spoil Psal 119.126 So the Word to Jeremiah was the Joy and rejoicing of his Heart Jer. 15.16 No wonder that Ordinances are a matter of Joy to the Faithful which are an ordinary means of the furtherance of their Joy Isa 56.6 7. There God promiseth that those who joyn themselves to the Lord to serve him and keep the Sabboth from polluting it shall be made joyful in the House of Prayer Isa 12.3 With Joy shall ye draw water out of the wells of Salvation Which may be applied to God's Ordinances as well as to Promises They are breasts of Consolation too As here we may apply that Isa 66.11 That ye may suck and be satisfied with the breasts of her Consolations c. This way indeed we might find comfort in Ordinances if we come a thirst to them come with an appetite and put forth the strength of our affections in them if we draw hard at these Wells and suck at these Breasts But they that cry down Ordinances as empty Forms and dry Breasts they that count themselves above Ordinances what ever raptures of Joy they may seem to have we have cause to think they are only sporting themselves with their own deceivings Some have cast off Prayer and giving of Thanks some despise Prophesyings slight and turn their backs on the Ministry of the Word and yet pretend to rejoyce evermore But certainly the Apostle Paul was not of their way see 1 Thes 5.16 17 18 20. And the Joy of the Primitive Christians came in another way Act. 2.42 46. Some again are full of confidence because they frequent God's Worship and Ordinances like those that cryed The Temple of the Lord the Temple of the Lord. But there is little comfort to be taken in an outward attendance on Ordinances without a Spiritual improvement of them Yea some that may fall away have a taste of the good Word of God Heb. 6.5 6. The stony-ground Hearers received the Word with Joy Mat. 13.20 Herod heard John Baptist gladly Mar. 6.20 The unbelieving Jews some of them for a season rejoiced in the Light of John's Ministry Joh. 5.35 Some are taken with a Sermon sometimes for the comfortable matter of it or for the Abilities of the Preacher his eloquent utterance or affectionate delivery c. who yet are very far from that Spiritual delight upright ones find in it These are not so taken with the Sound as with the Power of it They are best pleased with the Word when it meets with their Corruptions and does greatest execution on them when they have not only their affections moved in the present hearing of the Word but their Hearts established by it when they can find their Souls more quickened and Grace actuated and increased by it 7. Spiritual Joy hath God for its cheif ultimate term and Object As it is called the Joy of the Lord Neh. 8.10 The Joy of the Lord non activè sed passivè Joy in him How oft are we called to rejoice in the Lord As the Psalmist called God his exceeding Joy Psal 43.4 Vnto God my exceeding Joy or the gladness of my Joy or my Joy and exultation Psal 9.2 I will be glad and rejoice in thee Act. 2.28 Thou shalt make me full of Joy with thy Countenance So a gracious Soul can greatly rejoice if he has a sense of God's presence notwithstanding the absence of creature-comforts Hab. 3.18 Although the Fig-tree blosom not c. Isa 61.10 I will greatly rejoice in the Lord my Soul shall be joyful in my God Now hence it appears that such as have not come to place their cheif delight and happiness in God are strangers to Spiritual Joy 8. Spiritual Joy is also a rejoycing in Christ Jesus As he is the cheif and principal means to bring us to God Rom. 5. We Joy in God through our Lord Jesus Christ by whom we have now received the atonement The faithful are described to be such as worship God in the Spirit and rejoice in Christ Jesus and have no confidence in the Flesh Phil. 3.3 As he rejoiced who had found the hid treasure Mat. 13.44 So do Believers rejoice having found Christ that rich Treasure and Pearl of greatest price 1 Pet. 1.8 In whom believing ye rejoice with Joy unspeakable and full of Glory Or if sometimes they walk heavily 't is because they discern not their interest in him or find not his presence with them as their Souls desire We can have no ground of rejoycing in God but through Jesus Christ out of whom he is a consuming Fire to Sinners Therefore they that make no account of Christ that see not their need of him their misery without him that rejoice in sparks of their own kindling not regarding the Son of Righteousness have no sound Joy 9. That is Spiritual Joy when we are most taken with Spiritual Mercies That is Joy in the â—oly Ghost when we rejoice more in any experience of the gracious workings of God's Spirit in us than in all outward earthly enjoyments Or when we rejoice in outward Mercies upon a Spiritual account When we see them Blessings indeed and sanctified to us When they steal not away our Heart from but draw them nearer to God When they are a means of increasing our Love to God of strengthening and encouraging our trust and dependance on him of engaging us to serve him with greater chearfulness
That Joy which is born down with any Affliction that comes is not like the Joy of the Spirit which is called strong Consolation Heb. 6.18 15. Spiritual Joy is not swelling But is accompanied with an humble frame of Spirit Heart-humbling Grace is a necessary preparative unto and a necessary preservative of Heart-raising and elevating Joys Isa 29.19 The meek or humble shall encrease their Joy in the Lord and the poor among Men shall rejoyce in the holy One of Israel Such as are lifted up in themselves are not so fit for Comfort as for a Casting down And one way or other they shall have a Casting down If not in Mercy and by Grace then by force and in fury When a Child of God is growing proud of his Comforts and Enlargements he is in the ready way to lose them As I may say Humility is the Save-all and Prolonger and Pride the Extinguisher If you can keep your Joy and Pride together it is more than a Child of God can do 16. Spiritual Joy is not intoxicating but a sober serious thing joyned with an holy Fear Care and Watchfulness Psal 2.11 Rejoyce with trembling When Daniel heard from God that he was a Man greatly beloved yet he stood trembling Dan. 10.11 That is not right rejoycing in the Lord which excludes Reverence towards him And when he speaks Peace yet he expects better carriage of his People than that they should grow secure and careless He expects that they should have a care not to return again to Folly Psal 85.8 Where he says Be of good chear thy Sins are forgiven thee He withal says Sin no more stand in in awe and sin not Grieve not the holy Spirit of God whereby ye are sealed unto the day of Redemption And by sinning presumptuously the Lord would be provoked to hide his Face again to write bitter things against us Thus new storms of Trouble would be raised 17. Spiritual Joy would not put one upon a contemptuous carriage towards others But rather make him full of Charity and pity towards those that want and are strangers to what he enjoys Though a stranger doth not intermeddle with his Joy Prov. 14.10 yet he cannot but desire that others were partakers of the like Psal 51.12 13. Restore unto me the joy of thy Salvation Then will I teach Transgressors thy Wayes I shall encourage Sinners to come in by thy merciful dealing with me who have been so great a Sinner As Christ chargeth Peter when he was converted and restored to strengthen his Brethren Luke 22.32 And the Apostle Paul lays this down as one end the Father of Mercies hath in comforting us that we may be able to comfort them which are in any Trouble by the comfort wherewith we our selves are comforted of God 2 Cor. 1.4 And if we have not a tender pity towards poor troubled Spirits and such as have broken Bones if we have no Wine and Oyl to pour into wounded Consciences if we are not at all concerned for others under Spiritual Troubles we may justly fear our Joy is not right 18. Spiritual Joy will set Souls more on longing after the Joys of Heaven That Joy which comes from Heaven will be raising the Heart up towards Heaven Souls that have tasted that the Lord is Gracious will thirst after more and long for the fulness of Joy in his Presence will breath after the full Enjoyment of God in Glory 2 Cor. 5.5 8. God hath given unto us the earnest of the Spirit Therefore We are willing rather to be absent from the Body and to be present with the Lord. If we have found any consolation in Christ beholding him through the Lattices how shall we desire to see the King in his Beauty and to see him Face to Face Spiritual Joy will make Souls more spiritually-minded will very much take off the affections from things on the Earth and set them upon things Above A BRIEF REHEARSAL 2 COR. 13.5 Examine your selves whether you be in the Faith prove your own selves TO write the same things here shall not be grievous to me if for you it may be safe and profitable To try and examine your selves whether you are in a state of Grace you cannot deny to be your Duty And to direct and assist you therein is the principal design of this Treatise Now of the things which we have spoken this is the Sum. 1. What Knowledg have you And of what kind 1. Have you more than a natural Knowledg of God 2. More than a notional Knowledg Are you come to a discerning of Spiritual things and to a Spiritual discerning of them Have you other thoughts of Sin and other thoughts of God and Christ and Holiness and Heaven than formerly you had 3. How come you by your Knowledg Whether in an humble diligent waiting on God in the use of the means he hath appointed 4. Have you not a bare Knowledg but are you also come to the acknowledgment of the Truth Not only a Verbal but a Real acknowledgment To know the certainty of those things wherein you have been instructed 5. Does your Knowledg reach your Hearts Has it a powerful influence on your Wills Are you not only resolved in your Judgments but also in your Choice 6. Is your Knowledg not only informing but reforming and renewing 7. Is your Knowledg humbling Or does it puff up 8. Is it nourishing as Food and Fuel to Grace and Spiritual Affections 9. Is it Fructifying Is it reduced to Practice 10. Is it Communicative 11. Is it growing And especially are you thriving 1. In the sound and experimental Knowledg of God and Christ 2. And getting more inward acquaintance with your own selves and the state of your own Souls 3. And in learning more of your own Duty and of the Counsel of God concerning you 2. Try your Faith And what can you say to those three principal acts of Faith scil Assent Consent and Affiance 1. How do you assent to Divine Truth 1. Do you assent Impartially 2. Do you assent freely Do you yield willingly to Divine Truth as it is discovered to you 3. Do you assent really Have you more than an half-perswasion of the Truth 4. Have you an holding Assent to the Truth 5. Is it a Practical Assent Does it draw on Consent 2. How do you consent to God's Terms 1. Do you consent entirely not partially 2. Do you consent deliberately 3. Do you consent heartily unfeignedly 4. Do you consent firmly and resolvedly 3. What trust and affiance have you in God and Christ I ask not what Assurance you have Yet is your Dependence on God in Christ And 1. Is it such as is accompanied with Self-distrust and Self-despair 2. And with an hearty acceptance of Christ and sincere subjection to him 3. And with a dependence on the Lord for Temporal Mercies and Deliverance as he sees fit for you Further Do those Scripture-notes given of Faith agree to you 1. Is Christ precious to you
Duty of watching over them 9. Do you sympathize with them in their Sufferings 10. Are you ready to own and take part with them 11. And ready to relieve them according to your ability 12. Are you true Mourners at the death of such lamenting the loss of them 5. Try your Fear of God 1. Does your Fear of God arise from a sound Knowledg of Him And from the Love of God from high admiring thoughts not from hard thoughts of Him 2. What freeness in your Spirits this way Do you chuse the Fear of the Lord Do you desire to fear his Name 3. Do you fear God above all 4. What effect hath it on you 1. Doth it cause you to depart from evil 1. In general dare you not allow of any known Sin 2. In particular are you careful to flee from Sins in fashion 3. Do you fear sinning in secret 4. And fear to displease God in small Matters 5. And fear Sin more than Suffering from Men 6. And fear Sin more than the lash of Affliction 7. And not only fear but hate Sin 2. Is your Fear of God seen in your respect to his Commands 1. Do you reverence God's Commands 2. And do you delight in them too 3. Have you an impartial respect to them 4. And a continued respect to them 3. Are you reverent in God's Worship Have you not only a reverent carriage but a reverent frame of Heart 4. Do you carry ordinarily as in God's Presence 5. Have you a jealous fear of your selves and a cautious fear of Temptations 6. Does your Fear of God make you Humble 7. Does it make you Pitiful 8. Does it prevail over a base carnal fear of Man 9. Are you for teaching others God's Fear Thus of the Effects 5. What are the Companions and Concomitants of your Fear 1. Does your Fear and Faith go together 2. And Fear and Godly Sorrow 3. And Fear and Love 4. And Fear and Joy in the Lord Though I must confess all that have God's Fear find not that Joy accompanying it 6. Try your Humility 1. Is it founded in a sound Knowledge of God in his Excellencies and a knowledg of your selves your meanness sinful vileness and miserableness in your selves 2. Have you been soundly humbled 3. Have you humble Hearts Is your Humility most inward and in God's sight and not only in appearance to Men 4. Is it voluntary Humility in a right sense are your Hearts for it indeed would you be vile in your own Eyes 5. Are you ready to receive reproof 6. Are you not for excusing or extenuating your Sins but for a free confession of them 7. Are you no more led away with predominant self-conceit either of your Knowledg Abilities or Deserts 8. Nor led away with a predominant affectation of vain-glory or Men's applause Are you willing to lye low in the thoughts of others 9. Are you content with your station not for aspiring ambitious attempts and projects 10. Have you very thankful Hearts Do you greatly admire God's free Mercy in all he does for you being very sensible of your own unworthiness 11. Does Humility teach you Moderation not to be lifted up in prosperity 12. And likewise teach you Patience not to fret and murmur in adversity 13. Are you Prayerful and humble in your addresses unto God 14. And willing to wait as well as Pray 15. Are you very reverent in God's Worship as really apprehensive of an infinite distance betwixt God and you and conscious of your great unworthiness and unfitness to approach and draw nigh to God 16. Have you a truly charitable frame of Heart towards others Are you more forward to judg your selves than censure others And more ready to extenuate others faults than your own 17. Are you meek not of revengeful implacable Spirits but soon pacified when you have been provoked and injured by others 18. While you are sensible of and truly sorry for your own weaknesses and sinful imperfections yet withal can you heartily rejoice in the greater Abilities and eminent shining Graces of others 19. Are you of a yeilding and obedient Spirit 20. Do you make light of being vilified for God and Christ 21. Have you a great abhorrence of Pride especially of Pride in your selves 7. Try your Self-denial 1. What Self-denial in your Judgments 1. Do you seriously account that you are not your own 2. And that you are weak and insufficient of your selves that you can do nothing of your selves 3. And that you are vile and deserve nothing of your selves 2. What Self-denial in your Wills and Affections 1. Are you for the utter renouncing and rejecting of carnal corrupt self 2. Are you for doing Gods Will rather than your own for pleasing God rather than your selves 3. Are you for submitting to God's disposing Will rather than to be left to carve for your selves to have your own Wills 4. Is it your real hearty desire that you may be able to forsake all for God and Christ's sake if you should be called to it Are you not for depending on your selves but on the Grace of God in Christ for Assistance for Acceptance and for a Glorious Recompence 3. What Self-denial in your Life and practice 1. Do you strenuously oppose sinful self Do you deny to make pvovision for the flesh are you starving out your Corruptions 2. Do you employ the Talents you are intrusted with not chiefly for your selves but for God 3. Do you readily part with and actually forsake any worldly comfort which the Lord calleth for And what can you say to those other notes laid down 1. Do you indeed abhor your selves 2. Do you by Faith see better things far greater matters that God hath promised than those he calleth you to deny your selves in 3. Is your love to God and Jesus Christ predominant 4. Are you not for arrogating any praise to your selves which is due to God or would detract from his praise 5. Do you fully subject your Judgments to the Sentence of God's Word 6. Are your wills brought into subjection too 7. Does sinful self-love reign no longer in you 8. Are you heartily engaged and set against a sensual flesh-pleasing course 9. Are you not for a course of self-seeking Are you habitually and most ordinarily for preferring God's Interest before your own 10. Are you no longer for hunting after the vain applause of Men Do you now regard that less and seek the favour and approbation of God more 11. Do you readily yield to just reproof 12. Are you faithful in admonishing others and that where self-interest would disswade you 13. Are you against sinful sloth not indulging your selves in it 14. Are you truly charitable and helpful unto others 15. Are you disposed to love your Enemies and to forgive injuries 16. Do you lay to heart the Churches troubles and Publick Calamities more than Personal or Family-Afflictions 17. Could you think your selves more happy in serving pleasing and honouring God than in prospering being