rather And if you tell the humble Soul that they that Sin against the Holy Ghost never heartily repent of it and no Man in this Life can certainly conclude himself reprobated because for ought any knows he may repent and turn to God He will yet object Object 6. It may be God will be so merciful as to save Sinners that are deeply and kindly humbled for their Sins and full of the Spirit of mourning and 't is Mercy indeed if he will save such But I have an hard heart and an uncontrite Spirit I cannot grieve for Sin to any purpose though I know my self to be one of the chief of Sinners All these and many more such Objections will be unanswerable if the Soul considers only the absolute Mercy of God For God may indeed be merciful and gloriously merciful in saving Sinners though he should only save some of the most restrained and least provoking the soonest yielding and most signally humbled and mourning Sinners and so the Soul that judges worse of himself can have no hope of his Salvation But the Mercy of God in Christ is such as that he freely offers his Salvation to all even the worst of Sinners to whom the Gospel is preached inviting and commanding them to accept it and rely upon him for it And this answers all Objections The worst the Soul can say against himself exempts him not from the number of Sinners and Salvation is freely offered to all Sinners in general He is one of them let him make as bad of himself as he can And though he thinks it never so unreasonable for him to hope for Mercy yet no reason in the World can have any force against the Command of the most High God which requires him to repose his hope and trust in Christ for his Salvation Thus 't is evident that the ground of a Christian's hope or that which he relies and rests upon in his hope of Salvation is the free Mercy of God in Christ And therefore is Faith commonly in Scripture called a trusting or believing in Jesus Christ because the Satisfaction which he has given to the Law and the free tender of Salvation which he makes in the Gospel to Sinners in general is the only sufficient ground that any Soul has to stay and rest upon in hope of his Salvation John 3.15 16 18 36. John 6.35 1 Pet. 2.6 Acts 11.17 Acts 16.31 and many other places Faith is a believing in God But 't is a believing on him looked upon and considered as he is in Jesus Christ The Soul cannot believe or trust in God for Salvation but as he trusts in Christ 1 Pet. 1.21 Who by him believe on God who raised him from the dead c. It is a trusting or hoping in the Mercy of God Psalm 15.5 Psalm 147.11 But 't is a trusting in Mercy only as 't is expressed displayed and offered to Sinners in Jesus Christ It is a trusting or hoping in the Word Psalm 119.42 74. in as much as it declares and propounds that Mercy of God in Christ on which alone the Soul may rest it self in hopes of Salvation Thus have we seen the Sinner brought by the several Steps of Consideration Conviction Humiliation c. to a fiducial Faith or believing on Jesus Christ And now is he in the state of Effectual Calling or Conversion 1 Thess 2.13 Then Men are called and converted when they believe in Jesus Christ as 't is fully proved in Rom. 1.16 with 1 Cor. 1.24 Now is the Soul set safe from Condemnation and therefore is this Faith called Justifying Faith Rom. 5.1 Now is the Soul adopted and entitled to everlasting Life And therefore is Faith called saving Faith or believing to Salvation Heb. 10. Yea now the Soul is by the work of the Spirit possessed of all Graces necessary to qualify and prepare him for Heaven the heart being purified by Faith Acts 15.9 and taken up by the Lord Jesus for his Habitation Ephes 2.22 with Ephes 2.17 where-ever there is Faith in Christ there is also Love to God Obedience Patience Humility Self-denial and all other Graces in which the Law is written on renewed Hearts The Exercises and Encreases whereof come next to be considered The Sum of all is 1. The Sinner takes the estate of his Soul into serious Consideration Ezek. 18.28 He considereth and turneth away from his Transgression 2. He finds himself to be in a lost and perishing Condition Luke 15.17 I perish for hunger 3. The sight of himself in this estate affects his Soul with deep Sorrow and distressing Trouble Acts 2.37 When they heard this they were pierced at the heart 4. This distress puts him upon a studious consultation and enquiry for a Remedy of his Estate And they said Men and Brethren what shall we do 5. Upon this enquiry God directs him to a serious and heedful attention to the Gospel Acts 11.14 Send for Peter he shall tell thee words whereby thou and all thy House shall be saved And Acts 10.33 We are all c. 6. Thus attending the Gospel he comes to understand and believe the Doctrine therein contained and to receive it for certain truth upon God's Testimony Acts 2.41 They that gladly received his word were baptized John 6.45 They shall be all taught of God Every one therefore that hath heard and learned of the Father cometh to me 7. Upon the belief of the Doctrine of the Gospel he proceeds to an hearty reliance on the free Mercy of God in Christ in hope of his Salvation For Gal. 2.16 Knowing that a man is not justified by the works of the Law but by the Faith of Christ Even we have believed in Jesus Christ that we might be justified by the Faith of Christ 1. Believing the Gospel he is informed of the excellency of Christ's Salvation and so desires it earnestly for himself 2. Believing the Gospel he sees this Salvation is freely offered to Sinners in general and so conceives hope that he may have it 3. Believing the Gospel he sees that Salvation is procured and granted only through the Mercy of God in Christ and therefore he rests only upon that Mercy in hope of his Salvation PART II. Of the Progress of a Believer from his Conversion to his Perfection under the work of Sanctification 1 PETER II. 2. As new-born babes desire the sincere milk of the word that ye may grow thereby THE Text is an Exhortation to an earnest desire after the Word Where note first 1. The Persons exhorted they are lately converted Christians compared to new-born Babes so young and incompleat Christians are called 1 Cor. 3.1 And I brethren could not speak unto you as unto spiritual but as unto carnal even as unto babes in Christ Babes in Christ because the work of Sanctification had gone on but a little way in them they being hitherto very Carnal 2. The matter of the Exhortation a desire after the Word Where note First First The object of this desire
Souls that have been troubled about Sin remaining in them 4thly God raises great Joy in their hearts in consideration of that immutable love of God on which their Salvation depends When they come to see and consider that 't is not their love to God but his love to them that saves them This mightily refreshes their Souls after a weary Combate wite Despair and Diffidence occasioned by the sense of Sin remaining and much prevailing in their Soul Now then there is no condemnation to them that are in Christ c. Rom. 8.1 That is to say I see now my safety is not in that I can do for my self against my Sin but in what Christ Jesus has done and suffered for them that are in him who walk not after the flesh but after the spirit 5thly God gives them a delightful prospect of their future Happiness When they have known the trouble of Sin and are wearied with it he shews them their remaining rest as Psalm 73.24 Thou wilt guide me with thy counsel and afterward receive me to glory Then no more Sin in my Soul No more Temptation in my way but pure Holiness shall enrich adorn and delight my Soul for ever Now a word or two of the Reason why God is pleased to quiet the Souls of his People when revived after Soul-trouble for Sin Reas 1. God revives them in greater Measures Because he pities them in their Sorrow and Trouble they have had about their Sin remaining as Jer. 31.19 Surely after that I was turned I repented and after I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth As if he had said I cannot but affectionately think how his heart has been troubled at what I have said against him therefore my Bowels are troubled for him I earnestly remember him still As Christ had compassion on his poor Disciples when he saw them toiling in the Storm Matth 14.24 and so in Lam. 3.32 Though he cause grief yet will be have compassion according to the multitude of his mercies Because 2dly Soul-trouble prepares a Christian for good measures of spiritual Comfort Sorrow is not given to Christians for it self but to fit them for the receipt of Comfort they are cast down that they may be lifted up Particularly they are thus afflicted with Sorrow in themselves for a time 1. That they may know 't is a free gift and not meerly raised up and reasoned out by themselves They may have Grace in their Souls and Promises to that Grace and yet little comfort till God sends it in to them 3dly That they may the better manage it when it comes Men must be well humbled or comfort will make them forget themselves As Paul was in danger to be lifted up 2 Cor. 12.7 lest I should be lifted up above measure there was given me a thorne in the flesh Soul Trouble and Affliction is a gift of God to a Christian when in danger to be lifted up 4thly It 's given them in a way of gracious recompence to all their Labour and Pains in striving against their indwelling Sin Heaven indeed is the great recompence and this is some beginning of it God freely rewards Christians for the care and pains they take in preserving their own Souls against the hurt of Temptations when they are tempted to despair in time of Trouble and crying out O wretched man that I am It 's a remarkable thing the story of Pharoah's Daughter who had Compassion on Moses when she saw him weeping It 's said she hired Moses's Mother to nurse her own Child Exod. 2.9 Take this child away and nurse it for me and I will give thee thy wages Now for the Uses Use 1. Is to inform us of the exceeding great love of God to believing Souls that has so much pity to them when they are troubled in themselves and is so careful to revive them When the poor disquieted Soul is thinking Sure God has no favour for me has cast me off and left me to my self and Satan Then is he meditating mercies and comfort to that Soul and preparing the Soul for the receipt of it Isa 55.8 My thoughts are not your thoughts I know the thoughts that I think toward you saith the Lord thoughts of peace Jer. 20.11 Use 2. Is to encourage Christians labouring under Soul-troubles especially about Sin dwelling and remaining and working in them such trouble serves to prepare Christians for comfort and lays a good foundation for it Your Comfort is at hand Say to your Souls as David to his in the 42d Psalm ver 5. Hope in God for I shall yet praise him PHIL. IV. 13. I can do all things through Christ that strengtheneth me THE seventh Period of a Christan's motion or progress toward perfection that I shall treat of is A setled dependance on the strength and power of Christ for the performance of the whole Work and Charge of Christianity When a Christian under some comfortable persuasions of his peace with God has set upon reformation of his Life and finding himself strongly hindred in that work by his indwelling Sin has made earnest essays to mortify his Lusts and cleanse his heart from wickedness and when by reason of the difficulty of that Design he has been sadly troubled and disquieted in himself it pleases God in sitting time to raise up and revive the weary and disheartened Combatant with spiritual consolation of which lately and now the Soul having had so much experience of it self and of God his own insufficiency and the All-sufficiency of Divine Grace resolvedly betakes himself to a fiducial reliance on the gracious Power of Christ for the carrying on and management of all the duty incombant on him as a Christian which is intimated in this Text I can do all things through Christ that strengtheneth me That we may clearly understand them it 's to be noted 1st They are words of self-encouragement to so great and weighty undertaking As Joel 3. Let the weak say I am strong i. e. Let him put on a noble and generous Resolution and gird up the loins of his mind to warlike Enterprizes Thus Paul here I can do all I am strong for all things ready armed and furnished with strength for all things which God sets me to do 2dly The work to which he so encourages himself is the whole duty of Christianity to do that which is to be done in a state of Prosperity and to suffer what is to be undergone in a day of adversity as verse 12. to do and suffer as a Christian this is all That is it comprehends the Work and Duty of a Christian as Eccles 12.13 Fear God and keep his commandments for this is the whole duty of man This is all of man 3dly The Argument wherewith he thus encourages himself is not any opinion of his own strength yea his words import a denial of any such confidence I am strong for
my face my heart answered and said thy face Lord will I seek It 's observable in the Hebrew Tongue that the Scripture uses two words for Meditation and both signify to speak there being in Divine Meditation such a close Discourse between God and the Soul And though all Christians are more or less exercised in Divine Meditation yet to hold a close and constant Intercouse with God in it is very peculiar to Christians of good experience and maturity 2dly They bemoan themselves familiarly to God in all their Grievances And he answers them in the Consolation of his Spirit We have an Expression of this of David in Psalm 142.2 I poured out my complaint before him I shewed before him my trouble If any thing be amiss with them they run presently to him with their Complaint and so he eases them and relieves them Psalm 34.18 When I said my foot slippeth thy mercy O Lord held me up Christians are full of complaints to him every thing that troubles and grieves them is a matter of complaint and so they give him frequent occasion to express his kindness to them It 's true Christians are used to this way of opening their Griefs to God from their youth up But are much more free and familiar in it after they have gained experience of the Goodness of God and are established in their confidence in him and so they grow more inward with him 3dly They go confidently to him for the supply of all their wants And he satisfies them with gracious answers of their Prayers The Spirit of Prayer is in all Christians but they are well-grown Christians that can come boldly in all cases to the Throne of Grace and perceive when they are answered according to that in 1 John 5 14. This is the confidence we have in him that if we ask any thing according to his will he heareth us A Christian that prays the Prayer of a well-established Faith as he comes to God in good assurance of acceptance so he finds his Prayer one way or other answered to his satisfaction David found an answer to his Prayer for the Life of his Child in an acquiescence in the now discovered Will of God 2 Sam. 12.23 I shall go to him but he shall not return to me David takes comfort in this I shall go to him He arose and went to the House of God and worshipped what else would he have done if the Child's Life had been granted Why he could have done no better for he had satisfaction and was assured that he should go to his Child Thus the Apostle Paul found a good answer to his Prayer for the departing of Satan's Messenger 2 Cor. 12.9 My grace is sufficient for thee Now this answer was matter of gladness to the Apostle Most gladly therefore will I rejoyce in my infirmities And Christ himself had his Prayer answered even in that which he feared And this is parallel to that of David Psalm 65.5 By terrible things in righteousness wilt thou answer us O God of our salvation Terrible things things to be wondered at 4thly They express their Joys to him in the acknowledgment of his Mercy and he inspires them with the hopes of more It is a special part of friendly intimacy to impart our joys to our Friends and tell them the things that please us to shew them such Goods or Rarities as we have about us wherewith we our selves are taken So Christians and especially those that are grown up to good maturity are much addicted to acknowledge the mercy that God has shewed them and not only pour out their Sorrows but express their Joys before him as David in Psalm 63.4 5. Thus will I bless thee while I live My soul shall be satisfied as with marrow It is inded a special property of a well-grown Christian to be much disposed to thanksgiving and telling not only others but God himself what he has done for his Soul And herein Christians have a comfortable converse with God in as much as he not only accepts their Praises but usually warms and chears their hearts in suggesting to them hopes of more and greater Mercy See Psalm 23.2 3. David there acknowledges to God what he has done for him Thou sayest he maketh me to lye down in green pastures he leadeth me besides the still waters he restoreth my soul He leadeth me in the paths of righteousness for his name sake And then he concludes Ver. 6. Surely goodness and mercy shall follow me all the days of my life and I will dwell in the house of the Lord for ever I shall add but one place more and that is in Psalm 73.23 24. whereas David was considering what the Lord had done for him and how gracious he was to him this comes in Thou shalt guide me with thy counsel and afterwards receive me to glory As he sent Nathan to David when he was considering and acknowledging the favour he had received 2 Samuel 7.11 Also the Lord telleth thee that he will make thee an house 5thly They retire fiducially to him in cases of danger and he encourages them in hopes of safety See Psalm 57.2 3. I will cry to God most high He shall send from heaven and save me And so Psalm 91.1 2. and throughout It is a Soliloquie all along He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty I will say of the Lord He is my rock and my fortress my God in him will I trust c. 6thly They consult him in all doubtful cases and he graciously resolves them I will says David cry unto God most high and he shall save me And the same David Psalm 119.24 says Thy testimonies are my delight and my counsellors And Isaiah 30.21 This is the way walk ye in it As Peter in Matth. 18.21 22. said Lord how oft shall my brother sin against me and I forgive him till seven times Jesus saith unto him I say not unto thee until seven times but until seventy times seven So Asaph Thou wilt guide me by thy counsel 7thly They reason out their Troubles with him when any Providence of his is less satisfying to them and he contents and pacifies them This is a point of great freedom and familiarity that godly Men have with God and a very gracious condescention of his to them See Jer. 12.1 2. Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy judgments Wherefore doth the way of the wicked prosper Wherefore are all they happy that deal very treacherously And Psal 73.16 17. When I thought to know this it was too painful for me until I went into the sanctuary of God So Moses in Exod. 5.23 Why is it that thou hast sent me So was Moses seemingly dissatisfied with God's dealing with him But look into Chap. 6. Verse 1. The Lord said unto Moses Now shalt thou see what I will do to Pharaoh for
THE METHOD OF Salvation In TWO PARTS I. A Sinner's Conversion to Saving Faith in God through Christ II. The Progress of a Believer from his Conversion to his Perfection under the Work of Sanctification By JOHN WARREN M. A. Sometime Minister of the Gospel at Hatfield Broad-Oak in Essex LONDON Printed for T. C. and are to be Sold by Richard Simpson at the Three Trouts in St. Paul's Church-yard MDCXCVI THE METHOD OF SALVATION THE Method of Salvation THE Way and Method of God's working upon Men to save them eternally is to be attended according to the dependance which one part of that Blessed Undertaking has upon another as the Holy Scripture sets it forth and that partly in the Account which it gives of the nature of the several impressions made upon the Soul in order to its Ultimate Happiness and partly in the Examples of Persons whose Converson to God and Progress towards Heaven is therein reported And though it pleases God to glorify his manifold Wisdom as to Circumstances Time and Measures in this as in all his Works yet usually he observes the same Order in his Saving Operations on the Souls of men as Mar. 4.28 29. And hereunto the ordinary Experiences of the People of God bear witness In handling this Method we may observe 1. The Degrees or Steps by which a Soul is brought into the estate of Salvation i. e. till he believes in Jesus Christ 2. The Moments of his Progress in Grace till he comes to Glory 1. Of the former The First Step or Degree is A serious and solemn Consideration which the Sinner takes of his own Estate in reference to God When it pleases God in his great mercy to take hold on a Sinner that he may bring him home to himself he makes choice of some fit time and means to press him upon a sad and serious thoughtfulness of his Eternal Condition and the present state of his Soul in reference to it Ezek. 18.14 28. He considers and turns This is the first good tidings we hear of a Sinner He considers Sinners of themselves are wild and careless Creatures forgetting God and their own Souls Psal 50.22 Now consider this ye that forget God c. And so God complains of the Israelites Isa 1.4 My people doth not consider They are rash and heady in their ways not thinking soberly what they do nor what is like to be the end of it Jer. 8.6 But when God undertakes the saving of a Soul he takes him aside and makes him lay his hand as it were upon his heart and bethink himself where-about he is which way he is a-going and what is like to be his latter end Here observe 1. How the Sinner is brought to this Consideration And 2. How he proceeds in it 1. That which puts the Soul upon this Consideration is first and principally the Word of God the grand Instrument and Engine in the whole work of Salvation whereby he calls all men every-where and commands them to repent Thus saith the Lord Consider your ways And by thus saying he makes men consider them It is the Word that awakens the sleepy Souls of secure Sinners and makes them look about them It is the Word that makes them remember God and themselves and enquire how the Case stands between him and them and without its admonition they never go about this Work to any purpose The Nations that have not the Word made known to them forget God and forgetting him can never take any effectual cognizance of their own Estate in reference to him 2. Secondarily and under the Word there are divers things that God uses as means to induce men to this Consideration of their Spiritual Estate according to his own good pleasure Sometimes a sharp Affliction makes the Patient consider how he has offended God and how unable he is to bear his displeasure but in those touches of his Hand which he now feels and consequently how miserable he must needs be if all his Wrath should break out upon him Thus God seals Instruction to the Sinner by his afflictive Providence Jâ—b 33.16 and makes him when bound in those Cords to study and ponder those things which while he was well he little regarded Sometimes the Sinner is put upon this Consideration by observing the Complaints which others make and the Fears which they express about the Estate of their Souls For thinks he if these men be in such danger it 's good for me to look about me Sometimes yea very often the Care and Diligence of Godly men to work out their Salvation induces Sinners that observe it to remember themselves and take their own Estate into consideration If so much care and pains be necessary to the saving of a Soul then sure it concerns me to be careful for my self I have a Soul to save as well as others and if the saving of a Soul requires so much attendance it will be ill for me to neglect it says the hitherto-secure and inconsiderate Sinner Thus Parents Masters Neighbours by following closely the Work of their own Salvation may do much towards the Conversion of their Children Servants and Neighbours And there are some Remarkable Instances of this kind that might be here inserted but for the study of brevity 2. Now for the manner and order of the Soul 's proceeding in this Consideration it admits of much variety But according to the Condition of the Subject-matter and the End whereto such Consideration serves it may be briefly thus stated 1. The Soul considers what the Law of God requires of Man and how he has transgrest and broken it what exact Holiness and Purity God demands of him and how far he has fallen short of it in thought word and deed Lam. 3.40 Let us search and try our ways and turn In order to a true Conversion the Sinner must examine his ways and consider where and how they have been faulty which he can never do but by comparing them with that Rule which God has given men to walk by He must enquire by the direction of the Law what he has not done that he should have done and what he has done contrary to it There is no returning to God till a man be duly informed of his departing from him nor any clear understanding of that but by a serious and severe comparing of his Life with the Law For by the Law is the knowledge of Sin Thus men come to know themselves to be Offenders and to have displeased and provoked God But here usually the Sinner's thoughts are very much confined to some one sin or other in which he apprehends himself especially to have offended As the Jews in Acts 2. had their Eye especially upon that sin of their Crucifying the Lord of Life as indeed well they might it being beyond expression heinous And the Jailor Acts 16. was doubtless especially mindful of his Cruelty to the Apostles the evening before his Conversion Yea 't is observed yet farther
How can I understand except I have some one to guide me Some take Redemption to be more extensive than it is and think it enough to entitle them to Salvation that they are Sinners because Christ died to save Sinners Thus many make no more doubt of calling Christ their Saviour than of calling him the Saviour Others again mistake the other way and think some Sinners to be excluded from Salvation especially such as they take themselves to be though they come never so heartily to Jesus Christ to seek it And indeed there are many such Souls as have been hitherto described that fall into this Error and by it into despair mistaking such places as that in Luke 13.24 Many shall seek to enter in and shall not be able That in Matth. 12. Whosoever shall speak a word against the Holy Ghost it shall never be forgiven And so that in Heb. 6. c. As if these and such like Scriptures were Exceptions to the offer and promise of Salvation So all the former work of Conviction Terror Consultation c. is lost by reason of such like misapprehensions How sadly Judas miscarried in the point of consultation was shewed before And probably that took him very much off from studying what he knew of the Gospel But yet 't is very likely he might stumble also at this Stone though he was not ignorant of the Doctrine of Salvation by Jesus Christ yea had often preached it to others yet he might think himself excluded from the Grace of the Gospel though it be never so freely offered to Sinners in general because Christ had so often denounced irreversible Judgment against the man that should betray him though in truth that was no bar to his Salvation if he had sought it in the way of the Gospel For this is the condemnation of them that perish that they will not come to Christ that they may have life And that was his Condemnation For though many shall seek to enter in and not be able yet that is at the Day of Judgment as appears by the next words to these Luke 13.25 And as a man that has sinned against the Holy Ghost might have pardon but that the nature of that Sin is such as binds the Sinner up in impenitency and unbelief so that Sin of Judas was such as hardned his heart against any serious Address to Christ for pardon And so our Saviour doomed him to destruction not as one excepted from the Promise but as one concluded under unbelief Thus many men come near to Faith and yet miscarry by reason of a misunderstanding of the Gospel But where God goes on with the design of Conversion he so directs the humbled Sinner in his Attention to the Gospel as to bring him at the next Step to an hearty believing of it So the Jews Acts 2. attending diligently to the Gospel preached by Peter at length gladly received it which they could not have done if they had not heartily believed it This is that which the Apostle calls Believing of the record which God hath given of his Son 1 John 5.10 and which is usually and fitly called Assenting Faith This Assenting Faith consists in two things 1. A Perception or understanding of the Doctrine of Salvation in the Gospel 2. A Reception or taking of it for Truth upon God's own Testimony 1. First The humbled Soul by a serious Attention to the Gospel comes to understand what is the Report and Account which it gives of the Salvation that is in Christ Nothing can be believed that is not understood the Soul must apprehend the sense and import of that which is propounded to belief before it can believe the truth of it Now the sum of the Gospel which is to be known and believed to Salvation is That God so loved the world that he gave his only begotten Son that whosoever believeth on him might not perish but have everlasting life 3 John 16. or as it is Epitomized in 1 John 5. This is the record That God has given us eternal life and this eternal life is in his Son Which may be thus plainly expressed That whereas the Law condemns every Sinner to Eternal Death and Justice requires Execution Jesus Christ hath satisfied the Law in his own Death and Righteousness so that now God may save Sinners at his own pleasure without offence to his Justice And accordingly he doth most seriously and freely offer Salvation to all Sinners without exception Particularly 1. That the Law condems Sinners and Justice demands Execution is presumed by the Gospel and the Sinner under Soul-humbling Consideration is convinced of it already as has been said God so loved the world that whosoever believes might not perish This doth manifestly imply that according to Law and strictness of Justice all Mankind is under Condemnation to perish eternally and must perish if God had not made provision for the saving of some The wages of sin is death Rom. 6. 2. That Christ not only fulfilled all Righteousness in obeying the Law in his Life but endured in his Death the Punishment which it denounceth against Sinners is manifestly the Doctrine of the Gospel Gal. 3.10 Isa 53.4 5 6. 2 Cor. 5. c. For though he was not under the Wrath of God he bore the Pains and Torments in which the Wrath of God is poured out on Sinners and the anguish of a forsaken Person though he was not forsaken And though his Sufferings were not Eternal yet they were equivalent to Eternal by reason of the unconceivable greatness of them for the time and the infinite worth of his Person 3. That by this means it is become free for God to save Sinners without prejudice to his Justice is clearly asserted by the Gospel Rom. 3.24 25 26. Herein is declared the Righteousness of God in forgiving sin because he doth it not against Law but upon a full satisfaction given to it So that he is not only Merciful in justifying him that believes but Just in shewing that mercy on him 4. That God in Christ hereupon most seriously offers Salvation in a way of free gift to all Sinners without Exception This is indeed the very Gospel it self as the Apostle John expresses it This is the record That God has given us eternal life c. What Salvation is we are plainly taught in Joh. 3.16 Not to perish but to have eternal life this is to be saved To have Sin pardoned that we may not perish and so to be brought into an holy Union and Communion with God which is begun in this Life and compleated in that to come and so continued to Eternity This I say is Gospel-Salvation for a man to be freed from Condemnation for Sin and to be brought into an holy and blessed Conjunction with God By Nature we are dead in Trespasses and Sins How dead Dead because Sin separates from God and a man divided from God is as a Body separated from the Soul so take away Sin by
converting pardoning and renewing Grace and the Person returns unto union with God that is into Life and this Life once begun by Jesus Christ is Eternal Thus Christ's Salvation is set forth in plain terms Act. 3. God sent Christ to bless men to bless them i. e. to save them and make them happy to save them from the Curse which they are under by Nature by turning them from their iniquity that they may receive remission of sin and an Inheritance among them that are sanctified Act. 26.18 By which 't is evident That as men cannot be saved without pardon which frees from punishment so neither can they be saved by pardon without being turned from Sin it self Let Pardon go as far as it can without Holiness and the Person is miserable still and dead still because separated from God This is the Salvation which the Gospel treats of and which is freely offered to all Sinners without exception To offer a thing freely is to say Here 't is Take it and it shall be thine So the Gospel offers Salvation by Jesus Christ as appears if we consider these two things First It is the good pleasure of God that whosoever accepts this Salvation shall have it that whosoever will take of the Water of life should have it without Money and without Price Rev. 21. Isa 55.1 To as many as receive Jesus Christ he gives power to be called the sons of God John 1.12 2. He invites and commands all to accept it without condition or exception Whosoever will let him take c. Ho every one that thirsteth come c. That word that thirsteth is no limitation at all It is but every one that listeth or is heartily willing And acceptance cannot be against or without the Will As when a man offers Meat at a Table to all that have an Appetite 't is all one as to offer it to all So rest is promised to the weary Matth. 11. i. e. to all that will come for it So the grant of Salvation in the Gospel is absolute and unconditional unless you will as some do call Acceptance it self the Condition And so 't is a question whether any Gift can possibly be unconditional and certainly no Gift that is given oblatively by way of offer can be without Condition Thus we see the Summe of the Gospel that must be understood and believed to Salvation Secondly The humbled Soul seriously attending the Doctrine of the Gospel not only understands what is the summe and substance of it but also discovers the Authority of God imprest upon it and perceives his Voice in it and so receives it for certain truth upon his Testimony and this gives form and being to the faith of Assent viz. An humble and reverential Acquiescency in the Testimony of God for the infallible certainty of the thing that is affirmed 1 John 5.10 He that believeth not God has made him a liar because he believeth not the testimony that God hath given of his Son which implies immediately that he that doth believe the Testimony believes God in it and grounds upon his Veracity and never-failing Truth Believing is grounded on the Veracity of him whom we believe and consequently to deny belief is to deny or question at least the veracity of the Speaker John 3.33 When we heartily assent to the Doctrine of the Gospel and are fully persuaded that 't is certain truth and that Persuasion is grounded on the truth of God because we receive it as from his mouth who cannot deceive us this is believing the Gospel And this is the Sixth Step or degree of this great Work of Salvation When God by making the Soul heedfully attend to the Doctrine of the Gospel causes him so to understand it and comprehend the substance of it and so to apprehend and perceive the very Voice and Authority of God in it that he threupon sits down concluded in it as undeniable and undubitable because God affirms it See 1 Thess 2.13 The man had often heard the Gospel before it may be and knew the Contents of it and did not deny the truth of them but let them pass for things as commonly received for truth in the place where he lived maintained by Learned Men and delivered down from Generation to Generation so that it would have been matter of shame to him to have called them into question But now he has another sense and relish of the things themselves than he had before and is strongly persuaded of the certain truth of them by the invincible Authority of God from whom as his Oracles he receives them The Seventh Step or degree of this great Work is Fiducial Faith A resting or trusting on the Mercy of God in Christ in hope of his Salvation tendred to Sinners in the Gospel These two Graces if indeed they be two Faith and Hope are so nearly united and conjoined that the one can neither be nor be defined without the other Rom. 4.18 Abraham believed in hope and Heb. 11.1 Faith is the substance or subsistence of things hoped for Hope is the Intention of the Soul to that good which a man is persuaded he may attain Faith fiducial is a man's resting or trusting in that thing or Person by means or help or favour whereof he hopes to attain the good which he intends as Act. 3.5 the impotent man expected to receive an Alms from the Apostles and trusted in their supposed Liberality So Rom. 4.18 Abraham hoped to become a Father of many Nations and trusted in the Alsufficiency and Faithfulness of God So all Hope is grounded in fiducial Faith and all fiducial Faith exerts it self in Hope Hope looks at the end which is intended and Faith at that by means and help whereof it is to be attained D. Ward de fide Justificante But notwithstanding this distinction It is commonly observed that the Scripture oft-times expresses both Faith and Hope by one and the same word and refers Hope as well to the means as to the end As when we read of Hoping in God hoping in Christ and hoping in mercy which is certainly all one with trusting in God and trusting in Christ and trusting in Mercy c. as the Learned Dr. Ward observes Again Trusting is commonly referred to the End as well as to the Means as Psal 22.8 He trusted in God that he would deliver him He trusted that God would deliver him there is that which is distinctly called Hope and he trusted in God there is that which is more precisely called Faith So Phil. 2.24 I trust in the Lord c. whereas in v. 19. 't is I hope in the Lord as the original word signifies And besides our English Translation commonly renders the word hope by trust as Rom. 15.24 1 Cor. 16.7 2 Cor. 13.6 c. Plainly implying that there is no absurdity in taking them both for one and the same act of the Soul which as 't is referred to the end is called Hope and as referred
to the means is called Faith As we are saved by faith Eph. 2.8 or as Rom. 8.24 We are saved by hope I shall therefore for plainness treat of fiducial Faith and Hope as one Act not as affecting to follow the Schoolmen or others who go that way but as intending the best advantage of the Understanding which is usually disturbed by an unnecessary multiplication of things And if Scripture commonly speaks of both as one Act which is confessed why may they not be so handled Obj. If any object that in 1 Cor. 13.13 Where Faith Hope and Charity are enumerated as three distinct Graces Ans I answer If we take Faith for Assenting Faith which is primarily and most properly Faith the number is made good and indeed it is most probable that the Apostle intends that Faith whereby we believe those thing now which we shall hereafter see as by Hope he means the confident expectation of that Good which we shall hereafter enjoy These things premised I proceed to the Description of fiducial Faith Viz. A Resting or trusting in the mercy of God in Christ in hope of his Salvation tendered to Sinners in the Gospel Here we are distinctly to consider 1. The end of Faith the Salvation of God 2. The tendency of Faith to that end and that is in Hope 3. The foundation of that Hope the mercy of God in Christ First The End of Faith i. e. that which it looks to attain is the Salvation of Christ propounded in the Gospel 1 Pet. 1.9 What this Salvation is was shewed before Viz. Pardon of Sin and an holy union and conjunction with God John 3.16 not to perish i. e. to be condemned for Sin but to have everlasting life i. e. he united to God and enjoy him which is the Soul's life Sin separates from God meritoriously and legally by virtue of the Curse binding the Sinner over to an everlasting Separation from his glorious presence and to everlasting Destruction And it separates from him naturally and formally though there were no punishment by Law assigned to the Sinner for what fellowship has light with darkness Now separation from God is man's spiritual Death even as the separation of the Body and Soul is his natural Death So men are by nature dead in Trespasses and Sins as well as liable to death for them Death is the work of Sin as well as its wages And the Salvation of Christ consists as well in delivering men from Sin it self as from the punishment of it Matth. 1.21 And if he did not this as well as the other he could never make them happy Sin would keep them miserable still though they were redeemed from the pain of sense Then a man is saved when he is brought to God 1 Pet. 3.18 i. e. into an union and conjunction with him And indeed pardon of Sin is but in order to this part as the principle of mans Salvation The Law subjecting the Sinner to his Sin and giving him up to Satan as the most signal part of his punishment it is impossible that he should be delivered from Sin unless the bond of the Law the Curse I mean which holds him under Sin be loosed 1 Cor. 15.56 This then is the End of Faith Salvation from Hell and Sin Pardon and an holy Conjunction with God Secondly The tendency or motion of fiducial Faith to this end i. e. toward Salvation is in a way of Hope Faith rests on Christ in hope of everlasting Life All fiducial Reliance or trusting in any thing or person in reference to any good to be attained is in hope of that good When a Man trusts in a Physician for his Health 't is in hope of obtaining it When a rich Man trusts in his Riches 't is in hope of safety and favour among Men c. When the Jews trusted or were said to trust on the broken Reed Egypt it was in hope of aid from thence So to trust in Christ for Salvation is to hope for his Salvation Tit. 1.2 The faith of God's elect is in hope of everlasting life Now Hope as was said before is the Intention or Desire of the Soul to some good thing which is looked upon as attainable Some put in difficulty but that is not always competent to the object of hope Hope therefore implies First 1. An earnest desire of the thing hoped for Secondly 2. A Perswasion in the mind that it may be attained Where-ever these two meet there is Hope and no where else No man hopes but as the word is sometimes used Catachrestically for that which he desires not A Man may desire that which he has no hope of As Men totally despairing under sense of God's Wrath have a desire of Pardon else they could not be grieved as they are for want of it but they have no hope of Pardon A Man may wish himself an Eagle or a Swallow as David but can have no hope to be so For besides desire Hope always implies a Perswasion that the good desired may be attained or which is more that it shall be attained Devils may have a desire to be out of Torment and 't is certain they have so but no hope of it because they cannot believe it attainable The lame man Acts 5. hoped to receive Money of the Apostles as desiring it and thinking they had it to give him But as for a Cure he desired that also but hoped not for it because he did not believe at first that they had such an healing-power about them He that hopes for any thing looks on it as attainable and the more likely he apprehends it to be attained the more confident he is in his hope And if he looks upon it not only as probable but as certain then 't is full Assurance of hope as Heb. 6.11 Now to apply this to the case in hand When God has brought the humble Soul to an hearty believing of the Gospel he thereby works him up to an hearty desire of the Salvation therein propounded and withal perswades him that he may for his own part attain it and so the Soul begins to hope for everlasting Life The Soul understanding already and believing the Gospel sees such an excellency in the Salvation of God as makes him vehemently desire it he now accounts it the greatest happiness in the World to be delivered from Sin and Hell and joined unto God though he made never so light of it before and earnestly crys out Oh that I might have peace with God Union with God and God to be my God for ever Oh that I might eat Bread in my Father's house Luke 15. Thus the Merchant having seen the Pearl like Achan presently fell in love with it and so importunately desired it that he stuck not at selling all he had to buy it This is that Hunger and Thirst to which the promise is made Matth. 5.6 Isaiah 55.1 and elsewhere This is that willingness which makes a Soul capable of the Water of
Life Rev. 22.17 and that asking of which our Saviour speaks John 4.10 If thou hadst known the gift c. thou wouldest have asked God makes the humble Soul in the former act of Faith to know his Gift and to believe the worth and goodness of it and therefore now he earnestly desires and asks it And here we see at the very entrance how far Men are from saving-faith and hope in Christ that do not earnestly desire after God and Holiness A Man can never hope for that which he desires not and to desire after God and not hate Sin and all Unrighteousness is utterly impossible as for a Man to desire to be in the light and yet not be out of love with darkness No wicked Man while he continues so has any true desire after the Salvation of God in Christ Freedom from punishment he may desire but Holiness and Union with God he desires not nor can he have any good affection towards it yea he says to God Depart from me I desire not the knowledge of the most High Job 21.14 Now the knowledge of the most High is Life eternal John 17.3 So that wicked Men whatsoever Profession they may make of Faith and Hope in Christ for Life eternal do not so much as desire Life Eternal No you will say Is there any that doth not desire Eternal Life God that knows the Language of their hearts and will not wrong them in the interpretation of it gives us this account of what is said by Wicked men in general within themselves We desire not the knowledge of the Almighty We desire not his acquaintance no communion with him They had rather starve than go and dwell in the Father's House to eat bread there and live 2. As the belief of the Gospel makes the humbled Soul earnestly desire the Salvation of God so it gives him a persuasion that he may attain it and this makes his desire an hopeful desire i. e. it gives it the nature of Hope A man that rightly understands and believes the Gospel and earnestly desires the Salvation propounded in it must needs apprehend a possibility at least of his own Salvation while he remains under the dispensation of the Gospel For says the Soul if the Salvation of Christ be freely offered to all to whom the Gospel is preached i. e. If it be the good pleasure of God that whosoever accepts this Salvation should have it and if he invites and commands all to accept it without any other condition or any exception then there is fair probability that I may have my part in it I am sure I desire it more than any thing in the world and though I be never so unworthy yet the gift is free And though the Law condemns me yet Christ has so answered the Law that God may with honour save me if he will Who knows then but even I may attain everlasting Life by Jesus Christ under this persuasion now the humbled Soul earnestly desires the Salvation of Christ and this is Hope So the Prodigal as he hungrily desired to eat of his Father's Bread so he had a good persuasion that at his Father's House he might have entertainment that his Father would not shut the Doors against him but receive him and in this hope he went The Merchant Matth. 13. had not only a desire to be Owner of the Pearl but a persuasion that selling all that he had he might certainly entitle himself to it So he that comes to the water of Life comes not only in a thirsting desire after it but under an hopeful apprehension that he may take and have it freely for his own refreshment that his Soul may live This is very amply expressed in those words of the Apostle Gal. 2.16 We knowing that a man is not justified by the works of the law but by the faith of Jesus Christ Even we have believed in Jesus Christ that we might be justified by the faith of Christ 1. They knew and believed the Gospel that Justification pardon of Sin and so Salvation is to be attained only through Jesus Christ 2. This Justification or Pardon and Salvation they earnestly desired else they would not have prosecuted it 3. They had a persuasion that they might possibly attain it as well as others and so they believed in Jesus Christ that they might actually attain it This persuasion is utterly wanting in Devils and despairing Sinners though they should be never so earnest in desire of Salvation yet they have no persuasion that they shall or may obtain it The former having no Gospel for it the latter no right understanding nor true belief of the Gospel and therefore they have no hope no trust in Jesus Christ And as this Persuasion grows stronger and stronger in him that sincerely hungers and thirsts after Christ so his Hope gets up to better measures and degrees In these two things we see the Father's drawing of Souls to Jesus Christ John 4.44 It is a work done by the Gospel 1. Men hear the Gospel 2. Hearing it they learn it i. e. they believe it with an assenting Faith They believe 1. The Excellency of Salvation as propounded in the Gospel and so they desire it 2. They believe the free offer and grant that is there made of it to poor Sinners without exception and so they get a persuasion that they themselves may attain it and thus they come to him for it they come to him in their hopeful desire of his Salvation Thus much of the end of Faith which is Salvation and the tendency of Faith to that end in a way of hope Thirdly The next thing to be considered is the ground or foundation of this Hope The free mercy of God in Jesus Christ In all hope the expecting Soul has somewhat to rest and bear upon as the foundation and basis of its hope and that resting and leaning is the formal proper act of a fiducial Faith The lame man Acts 5. hoped that the Apostles would give him Money and grounded that hope in their supposed Liberality So he trusted in their Liberality in hope of an Alms. The Governour Acts 24.26 hoped for a Bribe and grounded that hope upon the love 't is likely which he supposed Paul's Friends had for him So he trusted in the interest that Paul had in his monied Friends in hope of a Bribe Thus Believers hope for the Salvation of God propounded in the Gospel and ground their hope on his free Mercy in Christ i. e. They trust on the free Mercy of God in Christ in hope of Salvation As in Faith of assent there is a persuasion of the truth of the Doctrine contained in the Gospel and a resting on the Testimony of God in that persuasion So in Fiducial Faith there is an hoping for Salvation propounded in the Gospel and a resting on the Mercy of God in Christ in that hope Now that the mercy of God in Christ is the proper Ground whereon the Soul
rests it self in the Act of Saving Faith may thus appear 1. Man being an Offender and guilty of Death Eternal cannot be saved but in a way of Pardon which is an act of Mercy And thereforefore he can have no hope of Salvation from God but as he is a merciful God He that 's bound over to the punishment of Eternal Death must either suffer it or be forgiven it Now nothing forgives but Mercy Look upon God as Almighty and it speaks terror to the guilty Soul Power makes him able to destroy both Soul and Body in Hell Look upon him as Just and Justice speaks terror as that which makes him hate Sin and punish Sinners But consider him as he is merciful and pitiful to poor Creatures in their misery and there you have some ground of hope Hope can never find whereon to rest the sole of its foot till you come to a sight of God as merciful God be merciful to me a sinner Luke 18.13 He could light on nothing in all the World to stay his Hope upon but Mercy The poor Leper Matth. 8. urged our Saviour with his power to make him clean but if he had not had some hopeful conceit of his willingness to relieve poor Supplicants in such a case he would never have asked him for the cure He that expects a Debt may trust in the Justice of him that owes it But he that expects an Act of Grace must rest on the mercy of him from whom he expects it or he has nothing to trust to Obj. You will say a Believer hopes in the Faithfulness of God and the infallible Truth of his Word as well as in his Mercy Ans I grant it A believer hopes in the Truth of God but 't is only as his Truth and Faithfulness doth assure the Soul of his Mercifulness God professes and declares himself merciful the Soul believes that he is so and will approve himself so because it judges him faithful and therefore hopes in Mercy so declared So the Soul relying on Mercy relies upon the Power of God but only as Mercy turns and uses it to the saving of Sinners otherwise he is true to punish according to his Threatnings as well as he is true to save according to his Promise So he is mighty to destroy as well as to save Yea the Soul relying on Mercy relies also on the Justice of God as he is just in shewing mercy But all this while Mercy lies at the bottom as the foundation of a Believer's Hope Let God be never so mighty never so wise never so faithful never so righteous all this speaks no encouragement to the poor humbled Sinner but all against him till Mercy be discovered and then some ground appears for him to build his hopes upon And now the other Attributes of God give their assistance and bear up Expectation 2. But yet no man can safely hope in the absolute Mercy of God for Salvation but only in the Mercy of God consider'd as he is merciful in Jesus Christ i. e. as he is merciful so as to provide and accept a satisfaction to Justice in the Death of his Son and so to offer Salvation freely to Sinners or in the words of Scripture As loving the world so as to give his only begotten Son that whosoever believes on him should not perish but have everlasting life For 1. If the humbled Sinner considers Mercy absolutely Justice presently comes in and damps his hopes of Salvation For as it is not to be expected that God though he be Almighty should do any thing which his Wisdom doth not allow of because he is infinitely Wise as well as Almighty so neither can it be hoped though he be infinite in mercy that he should do any thing in a way of pity to a Sinner which his Justice will not bear because he is just as he is merciful Now Justice requires that the Law should proceed and that the Soul that has sinned should die Gal. 3.10 Deut. 27.26 But God in giving his Son to die for Sinners has so satisfied the Law that Justice has nothing at all to plead against the Salvation of any one Sinner whom God will please to save Rom. 3.25 26. By this means God has so ordered it that he is highly just in shewing mercy to the Sinner as having laid the punishment which belonged to him upon his own Son And therefore Mercy thus considered is a sufficient ground of hope but not otherwise as Heb. 9.21 Without shedding of blood there is no remission no hope of Pardon and Salvation but through the Death of Christ though God be never so merciful Secondly If the humbled Soul considers Mercy absolutely he can have no Assurance of the Terms on which he will save Sinners supposing that he will save any of them and so the Soul may object against his own hopes of Salvation Obj. 1. It may be God will be so merciful as to save Sinners that have not broken out into gross wickedness but have restrained themselves to some bounds of fairness and morality And 't is great mercy if he will save such But I have exceeded in Sin and done evil with an high hand Obj. 2. It may be he will be so merciful as to save Sinners that have sinned out of ignorance as being uninformed and unconvinced of the evil of the things wherein they have offended and 't is great mercy if he will save such But I have rebelled against the light and sinned against knowledge and the express dictates of my own Conscience Obj. 3. It may be God will be so merciful as to save Sinners that accept the first or second call that he gives them to Repentance and close with offered Grace betimes and 't is great mercy if he will save such Sinners But alas I have withstood many gracious Invitations and neglected Salvation when it has been offered to me God knows how many times and so my day may be expired It may be God will be so merciful as to save Sinners that have not signally contradicted their Professions in the course of their lives who as they have not practised Godliness so have never much pretended to it and 't is great mercy if he will save such or some of them But I have dissembled with him and lived the life of the Ungodly under the profession of Godliness yea I have given up my Name to Christ and yet have given my hand to Satan and my own Lusts Object 4. It may be God will be so merciful as to save Sinners that have not sinned against the Holy Ghost and 't is great Mercy if he will vouchsafe to save some of them But I fear I have sinned the Sin that 's never to be pardoned Object 5. It may be God will save some great and eminent Sinners but they are such only as are within the eternal purpose of Election and he shews great mercy in saving them but I fear I am under the decree of Reprobation
the Word compared to pure Milk the sincere Milk of the Word that is the Word which is for you as pure Breast-milk is for the new-born Babe sweet and pleasing nourishing and strengthening the means appointed to the perfecting of the Work of Sanctification John 17.17 Sanctify them by thy truth thy word is truth And Edification unto Glory Acts 20.32 The word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified Secondly Secondly The desire it self described by the appetite of new-born Infants to the Nurses Milk that is a vehement and importunate desire and such as will not otherwise be satisfied Thirdly The end of this desire growth in Grace that ye may grow thereby What that is in which they should intend a growth appears plainly by the Sequel of the Apostle's Discourse to be Faith and Holiness The Grace wherewith the Souls of Christians are qualified by the Spirit of God unto Salvation as 't is expressed in the last words of the next Epistle Grow in Grace Growth is the gradual process of living Creatures to their due Measures and Maturity And of all the growths the growth of Children which is here the Apostle's Similitude is a very slow and imperceptible Motion Such is the tendency of saving Grace in the Souls of Christians towards its proper and purposed Perfection Mark 4.27 the Seed springs and grows up we know not how And hence we way observe Direct 1. That saving Grace begun in converted Souls goes gradually on to its perfection under the sanctifying work of God Justification is perfected at once and with it Adoption But the work of Holiness is begun in low degrees and brought on by steps to it its intended height and fulness See this proved in Phil. 1.6 He that hath begun a good work in you will perform it until the day of Jesus Christ So again in Prov. 4.18 The path of the just is as the shining light which shineth more and more unto the perfect day So likewise Hosea 6.3 His going forth is as the morning And Mark 4.26 The Kingdom of God is as if a man should cast seed into the ground c. The Kingdom of God is his work of Grace in the Souls of Men in which he begins that which in its perfection is the Kingdom of Glory So Grotius and some others understand those three Ages 1 John 2.12 13. I write unto you little Children because your sins are forgiven you I write unto you fathers because ye have known him that is from the beginning I write unto you young Men because you have overcome the wicked one But I shall prosecute this Doctrine in a distinct Consideration of the several advances of Grace in the Souls of Christians towards perfection from their first Conversion And that in ten successive periods of their Motion First The first Period or Point of a Christian's Motion towards Perfection that I shall speak of is 1. A vehement pursuit of some clear and comfortable assurance of Salvation When once Men are brought through the Terrors of the Law by the Invitations of the Gospel to believe in Christ for his Salvation they presently become very laborious to get some comfortable Assurance that they are in a saved Estate They do not indeed neglect the duties of Obedience the mortifying of Lusts well ordering of their Lives and the glory of God as the end of all But that which they especially and most ambitiously intend now at their first setting out is a Soul-quieting certainty that all is well between God and them Though they do believe in Christ and know that he that believeth shall be saved yet 't is usually a great while before they can clearly understand themselves to be Believers in Christ and by Faith saved Persons A man must be of necessity a Believer before he can know himself to be so and Faith is sometimes very long unevident to him that has it And though he do perceive the believing act in himself and dares not deny it yet he is very doubtful whether it be true saving Faith or no and very impatient of the doubt And this is commonly the main Intention of young Converts and their great affair to assure themselves that they are in Christ and not perishing with the World 'T is true the very act of Faith through the Grace of Christ brings in a sweet calmness of Spirit easing the Soul of those despairing and tormenting fears with which 't was overwhelmed before and therefore Faith it self is in Scripture called a resting on the Lord and a staying of the mind on God Isa 26.3 But a positive Assurance of ones being in the state of Salvation is a further benefit and must be sought after in the use of means appointed to the making of our Calling and Election sure And this is usually the great study of new Converts as Hosea 6.2 He will receive us that was it in prosecution whereof they stirred up themselves to follow on to know the Lord. And that they do mainly intend and follow this appears First In their eager desire after Ordinances and means appointed to this end to confirm Faith and work assurance As soon as the Eunuch was converted he was presently ambitious to be baptized upon the first opportunity Acts 8.36 37. And the Eunuch said See here is water what doth hinder me to be baptized And Philip said If thou believest with all thine heart thou mayst And he answered and said I believe that Jesus Christ is the Son of God And they went down both into the water both Philip and the Eunuch and he baptized him Baptism being a confirming Ordinance a seal of the Promise and Covenant of Grace he was very desirous to have that Doctrine sealed to him by washing which he had lately heard preached out of Isa 53. And Paul when converted assayed to join himself with the Church Communion with Saints being a good means to inform us of our own good estate Acts 9.26 And when Saul was come to Jerusalem he assayed to join himself to the Disciples 2dly Their earnest hearkening after Promises and such parts of the Word as declare the love of God to poor Sinners They are not at first so studious of that Word which sets forth that Reward which Saints shall have in Heaven as of that Word of Promise which serves to give humbled Souls notice of their Interest in Christ and the Love of God They go to every Sermon that they hear in hope of a word of peace And are mightily taken with that Word which sets forth the love of Christ descending and stooping down to poor unworthy Wretches Though they heartily like a Boanerges a Son of Thunder and bless God that ever they have heard the Terrors of the Lord in the Doctrine of the Law yet now they are sore and wounded and most earnestly desire after Barnabas the Son of Consolation to pour some Oil into their Wounds
concernment of every one that thinks he stands 1 Cor. 10 12. to take heed lest he fall That your grounds may be good and safe take a few Directions Direct 1. Be very careful to acquaint your selves with the Word of God 'T is the Glass in which you may see your own faces and what manner of persons ye are James 1.24 2dly Watch narrowly over your hearts and lives that you may know what is your general aim and intendment wherein you exercise your selves as Paul Acts 24.16 Herein do I exercise my self c. For a Christian is to try himself by his main purpose and design as the Apostle Paul 2 Cor. 1.12 Our rejoycing is this the testimony of our conscience 3dly Rest not upon other mens judgments of you Gal. 6.4 Let every man prove his own work the work that is wrought by him of what sort it is and so the work of Grace which is by himself or others thought to be wrought in him 4. Think not to confirm your Assurance by changing modes and ways of Christianity Neither in this mountain nor yet at Jerusalem shall ye worship the Father John 4.21 In this Mountain there was their Forefathers Example leading them to Mount Gerezim c. But ye that is the Jews plead Solomon's building and God's blessing the Temple at Jerusalem Some have tried this way of changing forms and been quieted a little while but their doubts have returned and must needs for any help that can be that way gotten Evidences of Salvation are internal and standing things abiding 5thly Slight not any hopeful Evidence because you yet find some doubts Paul blessed God that with his mind he served the law of Christ though with the flesh the law of sin Rom. 7. last Assurance is always imperfect and this first work is always needful as I shall shew if God will in the next Step. 6thly Wait always on God by Prayer for information concerning your own estate See Psalm 139.1 2 and 23d Verses Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me and lead me in the way everlasting MATTH XIII 44. The kingdom of heaven is like unto treasure hid in a field The which when a man hath found he hideth and for joy thereof goeth and selleth that he hath and buyeth that field THE second Period or degree of a Believer's motion towards his Perfection may be described by rejoycing in Christ as that which is most signal and remarkable in Believers of some little standing after they have a-while conflicted with Fears and Doubts and taken some solicitous pains to assure themselves that they are in a state of grace By this time it is usual with God to give them peace and persuade them of his special love Some Sermon or other he imploys on purpose to disperse their darkness Some Promise or other he so interprets and applies to them as to make it look them in the face and speak comfort to them Sometimes it comes in return to some earnest prayer that they have lately made for it Sometimes when they are sadly pondering their doubts and almost overwhelmed with sorrows But usually when they have little expectation of it then they hear the voice of peace and receive intimation of the love of God and this highly rejoyces and chears up their hearts As our Saviour's words which I have read imply The kingdom of heaven is like unto treasure hid in a field the which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath By the Kingdom of Heaven I understand the Salvation of God in Jesus Christ the perfection whereof is that it crowns men with a Kingly Heavenly and Eternal Glory This Salvation our Saviour here compares to hidden Treasure because as it is of infinite value and excellency so it is unseen by men till their eyes are opened by the Gospel and they are brought by Faith to Jesus Christ and made to believe in him 2 Cor. 4.4 In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them Then when a man believes he finds the Treasure Jesus Christ is found by faith Isa 65.1 To whom is the arm of the Lord revealed Christ is the arm of the Lord and when he is revealed he is found and he that finds him findeth life Prov. 8.35 and when the Soul has thus found Salvation his great care is to secure it to himself that he may be sure of it and not fail to obtain it which I take to be here intimated by hiding of the Treasure when 't is found For in such a case a man's way to ascertain himself of the attainment of what he has found is to make it as sure as he can from other hands that he may not miss of it and having so done he rejoices in the hope of having it to himself which signifies that joy whereof I am now speaking viz. The joy of a Believer under persuasion that he is in a state of salvation The same joy is that reported of the Samaritans Acts 8.8 There was great joy in that city And Verse the 39th it 's said The Eunuch went on his way rejoycing And that in Acts 16.34 He rejoyced believing with all his heart And Rom. 5.1 2. We rejoyce in hope of the glory of God Some Instances of this Joy in Christians upon their first assurance of Salvation after their coming to Christ by faith I shall now shew you And the first Instance is Inst 1. A very thankful remembrance of the means by which they have been awakened and persuaded to return to God Though many Christians are unable to give a particular account of the first time and means of their Conversion yet ordinarily they remember by what means they have been more remarkably stirred up and moved to enquire after God and seek peace with him and are very thankful to God for it And so you shall hear them blessing God for such or such a Sermon or such a man's Ministry whereby it pleased God to set them a moving toward himself O that was a proper word for my case I thought the word was chosen and the Sermon studied on purpose for me it came home so closely to me discovering my sin shewing me what was my confidence and how I deluded my self in it what was my danger and how near I was to it I little thought to have been so fully met withal so clearly to have seen my own face in the glass of the Law to have returned so convinced so affrighted c. I used to hear for others and to observe how they were met with and concerned in what was said But now it pleased God to give me my Portion and send me home with my own Burthen and blessed be his Grace that so and so
seasonably found me out I thought I had been armed sufficiently and could have endured the force of a Sermon as easily as any man in the Congregation and have born up my face undauntedly against all Rebukes and Threatnings but the Word was too strong for me and brought me down upon my Knees and blessed be God that it did so blessed be God that prepared it so sharpened it so timed it and so followed it with powerful motions of his Spirit that I could never acquit my self of it till I was perswaded to return and yield my self up to God Secondly 2dly Their thankful acknowledgement of the goodness of God to them in that they died not in their former Estate As Hezekiah when he was recovered of his Sickness and found himself well again wrote a Memorial of the goodness of God to him in his Restitution wherein he recorded the danger he had been in and how near he was to Death and what a narrow escape he had Isaiah 38.9 So Christians when once they apprehend themselves passed from Death to Life are even afraid to think what an Estate they were in before and mightily taken with the Mercy of God that suffered them not to perish in that Condition I was in love with my own perverse way when I was running headlong to Destruction I thought my self safe enough when I was even in the midst of all Evil I trusted to my own Works when I was working out my Damnation Prov. 5.14 I was almost in all evil I despised reproof and hearkned not to the voice of my Teachers and if the Lord had then taken me off by Death I had certainly perished O! blessed be God that had pity on me when I had no care of my self and awakened me when I was sleeping the Sleep of Death Thus Paul I was a persecutor a blasphemer and injurious but I obtained mercy c. Now to the King eternal the only wise God be honour and glory for ever and ever 1 Tim. 1.13 So all the followers of the Lamb the Lord Jesus are said to sing the Song of Moses Rev. 15.3 Blessing God that suffered them not to dye under Egyptian Bondage or perish in the Red-Sea 3dly Their readiness to tell others what God has done for their Souls Christians are hardly ever so communicative of their experiences as about this Age. As Children when first they get use of their Tongues are most apt to talk Thus Christians when they have newly got the sense of saving love are often saying with David Come and hear ye that fear God and I will declare what he hath done for my Soul Psalm 66.16 I was perishing unawares and he shewed me my danger and then I thought I must needs perish without remedy I walked up and down trembling like Cain and could neither eat nor drink lye down nor rise in peace All was black and dark about me Every word of God seemed to be against me and the Wrath of God was always ready as I thought to swallow me up till such a Word came and such a Promise was set home to my heart And them my Fears vanished and my Soul was quieted my Mourning turned into Joy c. Never was a poor fainting Soul so revived O taste and see that the Lord is grocious he belivered my soul from death my eyes from tears my feet from falling Psalm 116.8 4thly Their great contentedness under outward Troubles because God has spoken peace to their Souls Though they be poor it may be and low in the World and meet with many Enemies though they are reproached by their Neighbours and their old Companions and suffer the displeasure of their Friends for betaking themselves to a new course of Life yea though they are watcht and kept in and are fain to make hard shift to get out to Ordinances and into Christian Communion yet all is easy to them and they bear it patiently because God has manifested himself to their Souls and given them good hopes through Grace of everlasting Glory Now let Friends reject them Father and Mother forsake them since God has taken them up Their acquaintance disown them but God owns them the World frowns upon them but Heaven smiles They are in danger to suffer loss of all but they have found Christ and won Christ and 't is enough they rejoyce in their Portion Fifthly 5thly The sweet Savour which they find in the Gospel and the word of promise Joy sweetens our Meat and Drink to us and makes us relish what is set before us So Christians in this Estate are strangely taken with spiritual Promises and find a sweetness in them which they never perceived before so that they wonder at themselves to think how many times they have read and heard such a Portion of the Word and never understood it never found any relish in it But now they cry out O what a good Word is this Oh delicacies of our Father's House What Nourishment what Cordials are in his Evangelical Provisions This is bread from Heaven Angels food indeed What a Table is here spread What a Cup is here filled The Word of God is quite another thing to such a Soul from what it was before Sixthly 6thly Their affectionate Thoughts of God and Christ as David expresses himself in Psalm 116.1 I love the Lord because he hath heard my voice and my supplications So Christians raised up out of their Sorrows Terrors and Despairs highly admire and love Jesus Christ in whom they have now believed as the Apostle Peter speaks in his first Epistle Chap. 2. Verse 7. To you that believe he is precious Though they were yet but as new-born Babes Now let me give you a few Reasons First Reas 1. No marvel that Christians are so much rejoiced upon the first receit of such Assurance because it is usually the fruit of much studious Pains and Labour many Prayers much waiting and many strict Examinations of themselves That is naturally pleasant which is hardly attained They that sow in tears reap in joy Psalm 126.5 Secondly Reas 2. It has in it the beginning of Heaven 1 Pet. 1.9 Receiving the end of your faith even the salvation of your souls Believers now receive the beginning of that Salvation which is the end of their Faith Salvation is the intended end of Faith that which Faith is always seeking and aiming at that which Faith seeks and waits for and it is the end of the Faith of Christians as that in which it ceases as believing and is turned into Vision So Faith of Assurance is a very joyous thing Thirdly Reas 3. They commonly think their doubts and fears now gone for all they think they shall despair no more distrust God no more As David Psalm 30.6 said I shall not be moved But this third Reason has a mistake in it as it ordinarily proves of which I shall speak afterward Fourthly Reas 4. God gives this comfort to facilitate his Peoples way to Heaven If
they should live all their days under Fears and Sorrows yet Heaven would make amends for all But God will not put them so hardly to it He will not always contend lest the spirit fail Isaiah 57.16 I come now to the Uses Use 1. Let none dislike the way of God as a sorrowful and uncomfortable way Christianity has its Nights indeed but it has also its pleasant Mornings which makes amends for them Christians have much labour and sorrow but it 's recompenced abundantly with rest and ease They go through an hungry and thirsty Wilderness but have Manna to eat and Water out of the living Rock to drink They have in fit season and proportion the Cup of Consolation given them in this Life and the best Wine is reserved to the last when Christ and they shall drink it new together in the Kingdom of their Father As Matth. 26.29 Secondly Use 2. This speaks Encouragement to mourning and trembling Souls that are labouring after Assurance of Love of God Heaviness may endure for a night but joy comes in the morning Psalm 30.5 It is the work of converted Christians to settle themselves in the hope of Salvation and the usual way of God when they have been exercised a while in this labour to give them Peace and Joy in believing As the Apostle speaks of Sufferings and Prayers for the scattered Saints in a suffering Estate in 1 Pet. 5.10 The God of peace after that ye have suffered a while make ye perfect strengthen stablish you So Christians after that you have feared and trembled a while the Lord will stablish you in assurance of his favour and that will bring in a Joy far exceeding your present Sorrows Wait therefore in the use of means and hearken that you may hear what God will say For he will speak peace to his people You know not how near your Joy may be at hand as the Church in the Canticles Chap. 3. Verse 4. It was but a little that I passed c. but I found him whom my Soul loveth Use 3. This teaches Christians to try the soundness of their perswasion that they are in a state of Grace It is and must needs be a very rejoycing thing to be well perswaded of it If you think your selves safe for Eternity and under the favour of God and yet take no pleasure in it it 's a plain sign you deceive your selves And this is doubtless the case of many that think to go to Heaven when they dye and yet have no joy of that Opinion because they have no love to an heavenly Estate no desire after Communion with God This their Perswasion relieves them against some fear of Hell but for the most part gives them very little pleasure of Heaven But it must yet be granted that Men may have some joy of a false Perswasion that they are in a state of Salvation Let us therefore enquire into the difference between Joy of Faith and of a false Perswasion of Salvation First 1. Joy of Faith and of good Assurance is a Soul-humbling Joy It gives all the Glory to God and abases the Soul in what it is Isaiah 29.19 The meek shall increase their joy and their joy increase their meekness But that of an unsound Perswasion is attended with Pride and Self-confidence Luke 18.11 I am not as other men He despised others 2. It raises the heart to Heaven and future Glory and makes the Soul look earnestly at more of the glorious presence of God as Moses in his Song Exod. 15.17 18. Thou shalt bring them in viz. thy People Israel and plant them in the mountain of thine inheritance in the place O Lord which thou hast made for thee to dwell in in the sanctuary O Lord which thine hands have established The Lord shall reign for ever and ever So Cant. 3.4 I held him and would not let him go till I had brought him into my mothers House c. The Church having re-obtained the sight of the favour of God in Christ resolves to keep up to him till she should come to a joyous beholding of him in Heaven To which Vision that which she now sees of him makes her earnestly to aspire Again This Joy as it raises the desire towards Heaven so it moderates the Affections to earthly things as Hosea 10.34 Ye suffered with joyfulness the spoiling of your goods knowing in your selves that you have in heaven a better and more enduring substance This assurance does not make Christians rejoyce in the loss of their Goods but in the hope of better in Heaven Joy of an unsound Perswasion inclines the mind to earthly things Phil. 3.28 Who mind earthly things while yet they profess to have their hope in the Cross of Christ but are its Enemies Yea this Joy makes the Soul desire to depart and be with the Lord in Heaven Lord now lettest thou thy servant dapart in peace Luke 2.29 Thirdly 3. It 's active and obediential and puts Men upon work and service for God What shall I render unto the Lord for all his benefits towards me Psalm 116.12 I 'll walk before the Lord in the land of the living As to stand before the Lord is to wait for his order and commands so to walk before him is to perform and execute them But Joy of an unsound Perswasion takes off from Duty What need so much Work and Duty so must strictness c. But this falls in the third Step or Period which I shall now speak to from ROM VI. 18. Being then made free from sin ye became the servants of rightousness THE Third Period or Degree of a Christian's Motion towards his Perfection is a resolved settling upon a Course of Christian Practice which is intimated in these words Being made free from Sin c. Freedom from Sin in this place is to be understood of the State of Justification into which Men enter in the very first Act of Faith that is in their first true Conversion as appears in Verse 14 15. Ye are not under the law but under grace i. e. not under Condemnation but justified freely by the Grace of God This he called freedom from Sin in the Text which may be yet further argued thus The Apostle speaks of such a freedom from Sin as requires a service to righteousness Verse 9. Now freedom by way of Sanctification doth not require service to righteousness but immediately implies it 'T is the same thing to be cleansed from Sin and to be Holy freed from the inherency of Sin and engaged in the service or practice of righteousness It were absurd to command a Man because he is no ignorant Man to be wise and knowing because he is no intemperate Person to be sober when the very quality of the Person mentioned and the reason of the command imply the presence of the thing required So 't is not to be imagined that the Apostle supposes the Romans free from the indwelling and the power of Sin and
therefore perswades them to submit themselves to the practice of Godliness for this is implied in that freedom But he speaks of the freedom of Justification which strongly calls for Holiness and demands Obedience as Psal 130.4 There is forgiveness with thee that thou mayest be feared And thus with thankfulness to God he reminds them of the gifts of his Grace under which being justified they became Servants of Righteousness By becoming Servants we understand a Self-resignation to the Will of God in the practice of the duty of Righteousness and Holiness as Verse 17. Ye have obeyed from the heart that is willingly the form of Doctrine delivered to you Neither are these Romans to be considered only as freed from Condemnation as apprehending themselves to be so As 't is evidently the main Subject of the Chapter Verse 1. Shall we continue in sin that grace may abound Where he condemns the ill use that Men might be supposed at least to make of their Pardon and Justification that is to take liberty thereupon to Sin because if they sinned never so much they were under Pardon and the more they sinned the greater would be the glory of that Grace that pardoned them Now no Man can possibly thus argue himself into Sin unless he apprehends himself to be pardoned and free from Condemnation So that the Sense of the Text is plain that when Christians do truly apprehend themselves to be free from Condemnation for Sin they willingly deliver up themselves to be Servants of Righteousness So we have clear ground for this Assertion Prop. That justified Persons especially when they apprehend themselves to be so do heartily apply themselves to Duty in the practice of Godliness Psalm 116.8 9. Thou hast delivered my soul from death I will walk before the Lord that is I 'll serve him in holiness and righteousness before him as is expressed in Luke 1.74 75. And Psalm 56.13 Thou hast delivered my soul from death c. and 2 Cor. 7.1 Let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of the Lord. It plainly argues a propension in such Persons as are in a state of Grace and apprehend themselves to be so to obey the Lord in the perfection of Holiness And this is evident in the following Particulars 1. First They studiously endeavour to inform themselves of the commanding Will of God Whereas before they were mostly inquiring after promises that might comfort them Now they earnestly seek to know the Precepts by which they ought to be directed in the well ordering of their Life That as the Apostle says They may prove what is the good and acceptable will of God Rom. 12.2 Now they make it their business to ask questions concerning the lawfulness or unlawfulness of matters of Practice and enquire what may be done and what must be done Thus the Corinthians wrote to Paul about matters of Practice Marriage in time of Suffering 1 Cor. 7.1 2. And eating of things offered to Idols Chapter 8. Such were the things that they wrote about that they might clearly understand what was the Will of God concerning their practise in such things This also is evident in the case of the Centurion Acts 10.6 7. the Angel assured him of his acceptance with God and that he was in a state of Salvation but tells him a way to know his Duty what he ought to do And presently he observes the direction and sends for Peter carnal Reason would have replied If I be accepted with God then my Sins are pardoned and I am safe what need I more but immediately says he Verse 33. I sent for thee c. So 't is manifest that Persons in the state of Grace and perceiving themselves so do very much intend the knowledge of their Duty 2. Secondly They very gladly accept and comply with the Will of God when once they have discovered it They have in them a new Nature the Law written in their hearts which makes them with pleasure to receive information of their Duty from the Word because it agrees with what they have through Grace an internal Disposition to 1 Thess 4.1 We beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how you ought to walk and to please God so ye would abound more and more Ye received the Word is often used for an affectionate Reception as a Man receives him whom he kindly entertains and makes much of him Acts 16.33 And he took them the same hour of the night and washed their stripes and was baptized And John 14.3 And if I go and prepare a place for you I will come again and receive you to my self The Commands of God are welcome to a Man in the state of Grace especially when he once comes to understand himself to be so 'T is but a Meiosis that the Apostle uses in the 1 John 5.2 His commands are not grievous that is they are very pleasant As Heb. 6.10 God is not unrighteous that is he is highly Righteous Before they were willing to know the Law but nothing was comfortable to them but the Gospel the word of promise to stay them from despair But now they rejoyce to know their Duty and what will please him that has shewed mercy on them See a notable instance of this in Acts 15.31 They rejoyced greatly for the consolation in the Margin 't is Exhortation declaring matter of Duty So the Jews rejoyced for that they understood the first words of the Law Neh. 8.12 3. Thirdly They put themselves upon speedy and present performance of Duty as soon as they know it They do not only consent to the Law and approve of what it requires and so resolve upon it for time to come but according to their Ability they apply themselves to a present performance of it As David I made haste and delayed not Psalm 119.60 This some understand by the first love Rev. 2.4 Thou hast lost thy first love that is thou art not so zealous in thy Work and Duty as formerly The Apostle's Argument implies this 1 Cor. 15.58 Always abounding in the work of the Lord for as much as ye know The words evidently presume That if Men know their acceptance they will addict and give up themselves to Duty In Scripture-Language the same word signifies Consolation and Exhortation 1 Thess 4.18 Wherefore comfort one another with these words The Comfort that Christians receive from the Promise presently exhorts and perswades them to the Duty which they owe to the Command So they set up Duty of Religion in Families and appoint themselves times of Prayer in secret take all opportunities to hear the Word and provide for the strict Observation of the Sabbath c. 4. Fourthly They are much pleased with a Course of Christian Duty when once they are got into it It 's no burden but a pleasure to them as David saies in Psalm 119.14 I have rejoyced in the way
of thy testimonies as much as in all riches Their Joy in Christ excites them to Obedience as was said before and their Obedience advances their Joy Psalm 37.23 He delighteth in the way Thus Christians find the ways of Wisdom to be ways of Peace and her Paths Paths of pleasantness 5. Fifthly They are very desirous to acquaint themselves with godly Persons by whose converse they way be holpen on in the way of Holiness No sooner was Paul after his Conversion comforted and assured of God that he was reconciled to him and a chosen Vessel but presently He assayed to joyn himself to the Disciples Acts 9.26 even while they were yet afraid of him He knew very well that as he had Abilities whereby he might be of use to them so by walking with the wise himself might become wise Prov. 15.20 Therefore David speaks of Evil Company in Psalm 119.115 Depart from me ye evil doers for I will keep the commandments of my God 6. Sixthly They are impatient of diversion from the way of Duty or Impediments in it If any thing falls out that hinders them from a good Exercise in the season of it it 's a Sorrow and Affliction to them When they are taken off from hearing a Sermon or with-held from an Assembly for Prayer they bear it as a great Affliction as David bemoaned himself when he was with-held from the Tabernacle and the Altar Psalm 42.1 As the hart panteth after the water-brooks so panteth my soul after thee O God And Psalm 84.1 2. How amiable are thy tabernacles O Lord of Hosts my Soul longeth yea even fainteth for the courts of the Lord. This made it so great a wo to David to dwell in Mesech c. or that he was kept in a wandring Condition like the Inhabitants of Arabia Deserta with them that is wandering as they do and so kept off religious attendance on the Lord. So among those whose manner of Life was an impediment to him in his purpose and design to walk with God they were quarrel-some and contentious and he could have no peace nor rest with them unless he would go with them and do as they did Psalm 120.5 Wo is me that I sojourn in Mesech that I dwell in the tents of Kedar Now we see that this is eminent in Persons coming to a comfortable perswasion of their Interest in Christ they are impatient of any hindrance in Christian Duty they much intend the practice of Godliness and Christian Duty But there are some weaknesses attending this their intention of Duty especially at this Age which here we must take some notice of 1. Their Obedience at the first stands most in outward Actions The first care of a Christian about his Obedience is to rectify his life and amend his ways He has first notice of his outward actual Sin before he comes to be so much aware of his indwelling Corruption and so he doth not yet effectually consider no nor understand what work he has to do within himself Like unskilful Menders of the Highways where they find a Slough or Quick-sand they lay a little Gravel on the top and that holds awhile and then sinks in but wiser Men dig to the bottom and scour the Ditches to drain away the water and so clear the way Every converted man knows the Doctrine of Original Sin in some degree but men little think what the sin and wickedness of their Nature is when first they set out Heavenward till some experience of themselves has shewed them what false and treacherous proud and selfish yea sensual and brutish hearts they have within them and therefore at first if they can reform their Lives and outward Actions they think they have done their business and so fall directly upon that the Corinthians at first were careful and inquisitive about outward Actions and Estates Marriage and Celibacy or single Life 1 Cor. 7.1 eating things offered to Idols whether they might touch them or no Chap. 8.1 These were their work and enquiry not as yet so much minding their Pride which made them contentious and schismatical and therefore the Apostle heard not of that immediately from themselves as of the other matters but by those of the house of Chloe which some take to have been a Town or Village or Family at some distance from Corinth which had observed it in them 1 Cor. 1.11 For it hath been declared unto me of you my brethren by them which are of the house of Chloe that there are contentions among you Secondly 2. They are usually very much led by the example of good men as to the manner and method of Christian practice without a due enquiry after the Scripture-grounds for it Though they are heartily desirous to know the Will of God as before yet in many things they contentedly fall into the same Road wherein Christians of their time walk without examining the Rule as thinking that certainly such good men must needs be right Much is said about the way to advance Uniformity but Experience shews that Custom and Example is mostly inducing to Uniformity Well-disposed men commonly associate themselves to those whom they look upon as Disciples of Christ and do as they do without looking any further Hence they are subject to be puzled by men of unsound Opinions that object against their Christian practice because they have little but example to plead for it And here young Converts often fail not that they follow others in that that is good for that argues humility and a good esteem of them that fear God but that they observe not the Apostle's Rule which teaches to consider how those others follow Christ 1 Cor. 11.1 Be ye followers of me as I am of Christ. Thirdly 3. They do many times unduly divide themselves between Duties of Religion and their particular Callings They are at first so eager to hear Sermons and join with others in Prayer and Conference and such Christian Exercises that they take not a fitting Consideration of what God requires of them in their particular stations So their Families suffer if they have Families or their Parents or Masters are injured by their unseasonable attendance on Exercises of Christianity while they forget the Ordinance of God that in six days we should do all our work all that is incumbent on us as necessary to be done Yea this way sometimes young Professors take themselves off from their business and unfit themselves for it and sometimes disorder their minds and weaken their very natural Faculties by an irregular Intention I say by an irregular Intention upon spiritual things and this turns much to the disparagement of Religion among them that have a mind to take up all Exceptions against it that they can meet with as if Religion put People besides themselves Thus 't is many times with Christians at first setting out but afterward we find them and they find themselves slow enough and lamentably backward to the best Exercises Fourthly 4thly The
newness of the way of Christianity to them is very much a cause of their pleasure in it They take up Duty in obedience to God and love it for its goodness and so far Grace acts them and works in them But besides there is a natural pleasure which they take in it as a new course of life to which they have not been used And this serves for a while to hold them up to a great deal of forwardness and activity which afterwards wears off with its cause and leaves but so much activity behind as there is Grace in the Soul to produce and maintain it This sometimes makes Christians seem to others to have been but Hypocrites in their former diligence in Christianity because they are now more remiss and commonly themselves at some time or other are brought to suspect that they have no saving Grace in them at all because as they think they are grown worse whereas indeed there is but an accidental Motive fallen off which makes the Motion slower than it was though the true and proper Principle remains As if a Man pulls a Clock or Jack by the Line when 't is going it goes apace but when he withdraws his hand it goes more slowly and yet it goes as fast as the proper weight made it go before and is not grown a worse Clock or Jack but only the Hand-help is withdrawn This newness is it which causes that first love which the Ephesians are blamed for leaving Rev. 2.4 Nevertheless I have somewhat against thee because thou hast left thy first love Now this some take to be the zeal and forwardness of Christianity for the newness of it But some may object and say Object This may seem to be no fault in the Ephesians and not reprovable in them 't is no fault to leave it I answer Answ 'T is Sin in others as in them when we do not love Duty still in as high degree for Christ's sake when such accidental motions fall off as when they are at the highest as a School-boy should love his Book when 't is old as when it was fresh and new so perhaps new Converts loved Christianity better at first than afterward but it 's their fault Thus far have I been speaking concerning Christians that are hopefully and comfortably in a state of salvation I now proceed to the reason of this why Christians that are comfortably assured of their safe estate do give up themselves to the practice of godliness why they are so active and forward in the Duties of Religion First 1 R. Christians comfortably assured of their Justification or Interest in Jesus Christ do therefore heartily give up themselves to the service of Righteousness because they love God and this is the proper exercise of their love The grace of love to God is implanted in their Souls in their first Conversion when as yet they have no clear assurance of their salvation but when they come to a comfortable perswasion that they are in a state of grace they love God because he has first loved them see Psal 116.1 I love the Lord because he hath heard my voice And in 1 Joh. 4.19 We love him because he first loved us Secondly 2 R. The trouble and torments which their Sin has brought upon them makes them gladly betake themselves to a course of Holiness in hope to be at ease Psal 25.12 13. What man is he that feareth the Lord him shall he teach in the way that he shall chuse His soul shall dwell at ease c. Obedience seems to flesh and blood a very hard and wearisom course of life and therefore it pleases God so to order it that men should return to him wearied with the troubles and vexatious fears and despairs which attend on Sin that they may be the more willing to give up themselves to Holiness and Obedience 3 R. Thirdly They know it is the way to their compleat happiness Tho Heaven be not merited by Holiness yet 't is not to be obtained without it as Heb. 12.14 Without holiness no man shall see the Lord. It 's a usual saying of Divines That Holiness does not merit Heaven but it is the way to it and this Christians understanding are more willing and forward in the practice of Holiness I come now to the Uses Use 1. This confutes the usual Objection against the Doctrine of Assurance of Salvation that it leads to the neglect of duty for say they that deny Assurance attainable If once men be persuaded that they are in a state of Salvation and shall be saved they will presently think it needless to take more pains about their Salvation But we have seen that a comfortable persuasion of their being in a safe Estate is an effectual argument to duty and Christians never set so couragiously and resolvedly upon the practice of Godliness as when they have attained a good assurance of their Salvation Use 2. This Doctrine which I have been propounding to you may convince men of their Self-deceit who neglect duty and take liberty to sin because they hope to be saved It 's a false Opinion of an interest in God that stands with the neglect of his Commands especially when 't is the ground and argument of that neglect I am God alsufficient walk before me and be perfect Gen. 15. So God indents with them whom he receives for his people and they consent with him You that live beside the known Rules of Christianity without any stated worship of God in your Families without the Exercise of Secret Prayer and meditations in your Chambers and Closets you that ordinarily profane the Sabbath and lay it common to your worldly Uses that are ordinarily guilty of swearing lying defrauding and injuring your Neighbours that are intemperate in eating and drinking c. and you that so clearly know your sin that you use your art and skill to hide it from the eyes of men Do you not know that the wrath of God is revealed from Heaven against such unrighteousness of men Yea but possibly some may say We have believed in Jesus Christ and are justified through his Blood and hope to be saved as well as those that live the strictest lives Certainly your hopes deceive you and you are in a perishing estate For the knowledge of being in a state of Grace will make them apply themselves to the practice of Godliness being made free from sin ye became the servants of righteousness Such is the case of those that encourage themselves in the Examples of Noah and David Fore-fathers or of men reputed godly Use 3. It helps much to confirm Christians in their hopes of Salvation who find themselves moved and excited to Obedience 't is a sign your Persuasion is rightly grounded And thus much for this third Step of Converts toward their Salvation A resolved setling upon a course of Christian Practice 2 COR. V. 1. Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of
not aware of So though their Brethren justify them they condemn themselves and have it usuall in a readiness to answer Oh if these men that seem to have such hopeful thoughts of me did but know the vile workings of my wicked heart they would never endure me They judge of me as they think but little think what I know by my self The heart as Solomon says knows its own grief The Soul that 's burthened with sinful Lusts and labouring against them cannot believe the Case of any others to be so bad as his As no man thinks his Neighbour's trouble though of the same kind so grievous as his own This high dislike and loathing of a man 's own Sin when it lies quite out of sight of other men is a great evidence that the work of Mortification is set on foot and proceeding in the Soul for God giveth grace to the humble 1 Pet. 5. and as Grace is coming in Sin is going out And thus have I endeavoured to shew you those Evidences that appear in Christians that are heartily intending and endeavouring the mortifying of inherent Sin But now a little to speak to the consequence which the endeavour of mortification has to the sincere practice of Holiness or the Reasons why Christians intending an holy Life are thereupon disposed to mortify indwelling Sin R. 1. A sincere intention of obedience gives a man notice of the sin within him By a sincere endeavour to reform his Life a Christian comes to discover Sin that is within himself As 't is said of Ephraim Hos 7.1 When I would have healed Israel then the iniquity of Ephraim was discovered and Rom. 7.23 I see another law in my members warring against the law of my mind Newly converted Christians till they have tried a-while what they can do in practice of Godliness little think what proud stubborn earthly and hypocritical hearts they have within them little think what work they have to do in their own Souls But by that time they have applied themselves a-while to it they find such a backwardness to duty as they could not have imagined and such an aptness to receive Temptations and Sin without temptation as they did not think themselves guilty of their often relapses and breaking of Resolutions sheweth them the falshood and treachery of their hearts which they were not formerly aware of and now they see that they have a great work of reformation to do as well within as without as if a man reform his Family he shall find not only ill Companions without but some of his own Children against it 2dly Internal Sin once discovered appears more evil and hateful to a Christian than his outward sinful Actions It is that which the Apostle calls exceeding sinful Sin as Rom. 7.13 Outward Acts of Sin derive all their Evil from the vicious Inclinations and evil Intentions of the Soul The more there is of Pride Wilfulness and Stubborness of the Heart in any Sin the worse and more hateful it is If we sin wilfully Hebr. 10.26 after we have received thâ— knowledge of the truth there remains no more sacrifice for sin And the soul that doth ought presumptuously shall be cut off Numb 15.30 So that now a Christian sees that he has cause and need to labour more to mortify his internal Corruption than to rectify his outward Actions that being the greatest part of his work 3dly Outward Reformation can never be throughly carried on without reforming the heart All the practice of Christianity that we can attain to in our outward Actions while Sin is unmortified in the heart is but forced and violent and such as will not hold Weeds you know that are cut off above the ground will grow again you must pluck them up by the roots if you would clear the ground of them therefore the Apostle blesses God for the Romans that they had obeyed from the heart that form of doctrine which was delivered them Rom. 7.13 Cleansing the heart is of necessity to washing the hands in innocency Psal 73.13 till they come to this Christians do but intend and assay to rectify their Lives never do it to purpose But 4thly The motion of a Christian towards God is in prosecution of communion with him which is hindred by indwelling Sin Iniquities separate If a Christian would walk with God he must cleanse his heart or he can have no intimacy with him This Duty of Self-cleansing is propounded in the Text to this very end that we may attain the happiness of God's gracious presence that he may dwell and walk with us as in Chap. 6.16 17. I will dwell in them and walk in them Where God walks with a man he dwells within him and that cannot be without an ejection of Sin The Apostle James requiring men to draw nigh to God promises that he will draw nigh to them presently commands them to purify their hearts Jam. 4.8 Draw nigh to God and he will draw nigh to you Cleanse your hands ye sinners and purify your hearts 5thly Mortificatson of Sin is the proper effect of a sincere Obedience Every gracious action adds something to the habit or principle of grace in the Soul so much it doth to the weakning of the contrary corruption To perform the work of a godly man is the way to become more godly The way of the Lord is strength to the upright Prov. 10.29 And by holding on his way he grows stronger and stronger Job 17.9 Now the stronger a man is in grace the weaker sin is in him contrary qualities destroy one another as they increase Grace by doing its own work undoes its Adversary I now proceed to the Uses 1 Use The first Use is for comfort to sincere Christians against all the activity of men to hinder them in their spiritual work and business A main part of a Christian's work lies where men can give it no impediment nor so much as see what is done it lies within doors where no other person can force an entry It was the great endeavour of the Jews enemies to hinder their work of building the Temple and then of the wall at Jerusalem Neh. 4.11 And our adversaries said They shall not know neither see till we come in the midst among them and slay them and cause the work to cease So 't is the design of Satan and his Followers to hinder the work of Christianity but against this part of a Christian's work they can do nothing He may throw down and demolish the works of Satan and fortify himself inwardly against temptations and seducements and none can hinder him or observe him all external opposition serves to carry on this work to make Christians more holy within more heavenly-minded more zealous for God and indifferent to the world So they that would hinder you from the outward part of your Duty will further you in that which is your great and main work purging out malice and envy and wrath and bitterness against them
towards you and have no bad suspition of them you are not moved but if you be informed and assured they are Thieves and Murderers then you think they are many more than you accounted them and your heart trembles at the sight of them Now the more Grace is in the Soul the worse opinion Men have of Sin and the more afraid they are of it I come now to the Uses First Use 1. This shews their unsoundness in Christianity whatever their Profession and external Practice may be who are untroubled about their indwelling Sin All Christians are disquieted and grieved for the Sin of their Natures and they especially that have made some progress in Christianity But if a Man lives at ease from sorrow and trouble about the internal Estate of his Soul the condition of things within him sure he is no sincere Christian Use 2. The second Use is for comfort to Christians labouring under such Fears and Troubles about indwelling Sin but against these fears there is this comfort 1st They are all Arguments of sincerity For if we only intended a form of Godliness we should be at peace with our indwelling secret Sin 2dly God has fit comforts in a readiness for them Blessed are they that thus mourn Heaviness may endure for a Night but joy comes in the Morning ROM VIII 35. Who shall separate us from the love of Christ THE sixth Period or Step of a Christians motion toward Perfection which I shall speak of is His renewed Comfort after a time of Soul-trouble about his indwelling Sin and I shall settle what I have to say of it upon these words Who shall separate us from the love of Christ They are words of triumph over all the Enemies of the Salvation of Christians among whom the Apostle plainly reckons himself as appears by this word us Who shall separate us Having spoken in the third Person concerning Justification of the Elect Verse 33 and 34. he concludes with a manifest insertion of himself among the Elect and Justified for whom Christ makes Intercession in Heaven Who also makes Intercession for us and thus proceeds to a challenge to all the World to separate him or any of them from the love of Christ Who shall separate us from the love of Christ The love of Christ in this place is not the love that Christians bear to Christ though none can abolish that but it 's the love of God to them as Verse 39. Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. This love cleaves fast to them settles immoveably upon them as if it should say This is my resting-place here will I dwell Psalm 132.14 This is the love of Christ unto Christians according to that in Zeph. 3.17 God rests in his love and this happiness the Apostle Paul assumes to himself None shall separate me from the love of Christ It 's observable That Paul in the former Chapter expresses so much trouble about indwelling Sin and cries out O wretched man that I am now declares himself a happy Man among the Saints as he speaks here Who shall seperate us from the love of Christ And hence we may observe Doct. That spiritual Comfort interrupted by Soul-troubles revives in greater measures and higher degrees As the Day is more pleasant after the darkness of the Night and the Spring after the coldness of the Winter Now I shall shew you how spiritual Comforts revive after Soul-trouble for Sin 1. By advantage of Soul-trouble Christians do attain to a better discovery of the Work of Grace in themselves It serves in the end to give a Man a right understanding of himself When the Physician has shaken the Glass he the better observes the Symptoms and Indications appearing in the Water So to put a Man into a Passion is usually accounted a likely way to know what kind of Nature he is of and how he stands affected Thus Christians by Soul-trouble especially about indwelling Sin 1st They perceive that the Sin that 's in them is very grievous and a sore burthen to them 2dly That there is some better Principle in them that makes earnest opposition to it 3dly That they really hunger and thirst after a full freedom from it in Holiness and Righteousness Who shall deliver me So then I my self serve the law of God Rom. 7.25 Thus Peter by the advantage of his great trouble about denying Christ came to perceive clearly that he loved him John 21.17 Lord thou knowest all things thou knowest that I love thee Indeed unquietness of the mind makes a Man unable to judge of himself but afterward he lies more open to his own view as the Water after a Commotion being setled again is more perspicuous 2dly After Christians have been a while exercised with Soul-trouble God usually disposes and enables them to devolve the wearisome burden of their cares and fears upon his alsufficient Grace To lay their aking Heads and fainting Hearts in his Bosom as David perswades himself Psalm 42.5 Why art thou cast down O my soul Hope thou in God and so the Soul returns to its rest As Psal 116.7 Return unto thy rest O my soul for the Lord hath dealt bountifully with thee 3dly He ordinarily imploys some special part of his Word in his message to comfort the Soul As David was quickened Psalm 119.50 Thy word hath quickened me hath made me alive again as the word signifies So those comforting words in Jer. 31.3 Yea I have loved thee with an everlasting love come in as an answer to a troubled Soul's discourse with it self The Lord hath appeared to me of old they are says Junius on the place the words of the godly acknowledging God's former gracious appearing and bounty to them but complaining implicitely of the cooling of his love to them at present To which the Lord gives a present answer of kindness Yea I have loved thee with an everlasting love The Word saying is allowed by our Learned Translators to be left out as you may see by the change of the Character into Italian as if he had said Did I love thee of old Yea I have loved thee with an everlasting love Some have been mightily revived in this case by that in Micah 7.19 He will subdue our iniquities and thou wilt cast all their sins into the depths of the sea Some with that in Psalm 138.8 The Lord will perfect that which concerns me that is though I walk in midst of trouble as Verse 7. Many with that in Hosea 14.4 I will heal their backslidings and love them freely And many with that in Isaiah 50.10 Who is he among you that feareth the Lord and obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the name of the Lord. As if that Text and this Chapter Rom. 7. were written on purpose as sure they were for establishing of comfort to
with a strong hand shall he let them go and with a strong hand shall he drive them out of his land And thus ordinarily when Christians set themselves in an humble way to treat with God about their Troubles he casts such Thoughts into their Minds and brings such Words and Works of his to their remembrance as shall serve to content and quiet them as if he were as in a good sense we well say he is unwilling that there should be a misunderstanding between him and them As the Father answers his eldest Son Luke 15.25 when he was dissatisfied with his dealing and was angry and would not go in he saith unto him Son thou art ever with me 8thly They give him all that they have in the World as he has occasion to use it and he requites it to them in gracious Providences and Spiritual Comforts Mark 10.28 29 30. Peter began to say unto him Lo we have left all and have followed thee Jesus answered and said Verily I say unto you There is no man that hath left house or brethren or sister or father or mother or wife or children or lands for my sake and the gospels but he shall receive an hundred fold now in this time and in the world to come eternal life So Heb. 10.34 He made them to know in themselves that they had in heaven a better and an enduring substance And so gave them as much joy in losing as they had before in possessing and 't is likely much more 9thly They always press after more intimate knowledge of him and he reveals himself still more to them Psalm 63.8 My soul followeth hard after thee And Hosea 6.3 Then shall we know if we follow on to know the Lord So graciously does God uphold and support his People when they follow hard after him Christians they desire alway to behold his beauty and enquire in his temple Psalm 27.4 And he leads them from Room to Room and brings them to his Presence-Chamber John 14.21 23. He that loveth me shall be loved of my Father and I will love him and will manifest my self to him Jesus answered and said unto him If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him I come now to the Use which is of Exhortation Use To exhort Christians to an earnest Prosecution of Communion with God Job 22.21 Acquaint now thy self with him and be at peace It 's that to which all Christians are appointed and by degrees growing up into it The happiness of heaven will be your Joy on Earth Earnestly seek peace with God by Faith in Jesus Christ that you may have the assurance of an agreement with him else you cannot walk with him Amos 3.3 Can two walk together except they be agreed 2. Walk in the light Verse 7. that is 1st Regularly in the Law Psalm 119.1 Blessed are the undefiled in the way who walk in the law of the Lord. 2dly Uprightly and sincerely not pretending Godliness and hiding Sin but in plainness and integrity John 3.21 He that doeth truth cometh to the light likeness fits for Conversation God is upright as in Psalm 92.15 To shew that the Lord is upright he is my rock and there is no unrighteousness in him So Psalm 15.1 2. Lord who shall abide in thy tabernacle who shall dwell in thy holy hill He that walketh uprightly and worketh righteousness and speaketh the truth in his heart And again Psalm 11.7 The righteous Lord loveth righteousness his countenance doth behold the upright Thus now by our earnest seeking peace with God and walking in the light we shall come to have sincerity and by sincerity we shall have communion with God and fellowship with the Father and his Son Jesus Christ PHILIP I. 23. For I am in a strait betwixt two having a desire to depart and be with Christ which is far better THE Ninth Degree or Period of a Christian's motion toward his appointed and intended Perfection which I shall speak of is An earnest desire to be removed out of this World unto the glorious presence of Christ in Heaven which is here intimated in these words Having a desire to depart and to be with Christ. A Christian has two great matters to consider and attend in this world His Work and his Wages Duty and Reward And as he loves to be employed in the former so he longs to enjoy the latter Between these two Paul was in a strait not knowing which to make a present choice of in case it should have been in his own power to take which he would I wot not which I shall chuse that is which I should rather chuse as the words do signify being an Hebrew form of Speech I know not I wot not which I shall chuse He thought it long ere he was at rest and yet he thought it hardly time to leave work He knew indeed to be with Christ was better for him but yet he thought it needful for the Philippians and other Christians that he should abide in the flesh and consequently that Christ had yet further need or use of his labour and this made him doubtful which he should chuse not absolutely but with respect to the present time Not whether he should chuse to be in Heaven with Christ or abide alway on earth for he must needs chuse Heaven rather It is not whether he should be with Christ or abide in the flesh but whether he should now presently go hence to Christ or for some time continue in his service among his People and in this respect he was in a strait betwixt two having a desire to depart Phil. 1.23 24. The Apostle Paul was now a Believer highly confirmed and established in Christ A man of great attainment in Grace and so what he here speaks of himself is especially applicable to well-grown and experienced Christians though there is some beginning of the same desire even in the lowest Christian a desire to be with Christ Having a desire The word desire is sufficiently understood by all but to have a desire is more in signification than to desire it notes a setled and habitual desire To desire is but an Act which may be sudden and transient but to have a desire of any thing is to be so affected to it as when a man is always reaching after it in the intention of his heart when he remembers it Having a desire to depart This word to depart is a plain word though Interpreters make many Glosses upon it and observe some one some another Metaphor in it It signifies sometimes to return as a man returns home from whence he has been abroad as Luke 12.36 Be ye like servants that wait for their Lord when he shall return from the wedding Sometimes it signifies to depart and go away and both ways it agrees to death which is a return of the Soul as Solomon says to God Eccles
't is rather than to go out of it and that is not heartily afraid of death Answ 1. I answer Among sincere Christians many are weak and of little growth Though a man have not attained such a willingness to entertain death as some have he may be sincerely godly and growing to it Answ 2. You must take these conjunctly A desire to depart and be with Christ. So Christians can ordinarily subscribe and say I desire to depart and be with Christ. Looking on the one as enough to sweeten the other and make it desirable else it were better for a Christian to be with Christ as he is than die and not be with him This Paul intimates in the next words which is far better As a dinner of herbs where love is Prov. 15.17 is better than a stalled ox with hatred A Wilderness with Manna is better than the Flesh-pots in Egypt So to be gone out of this world and be with Christ is far better than to be in this world Answ 3. The one part must be understood as absolutely desired the other but relatively to that in its relation to the other To be with Christ a Christian desires absolutely he aims at it in all his faith and holiness but die he desires not at all save only as it serves to bring him to Christ as Christ laid down his life to take it up Joh. 10.17 Therefore doth my Father love me because I lay down my life that I might take it again So earnest willingness excludes not real unwillingness as a man desires to have his Leg or Arm cut off to preserve his Body yet is really unwilling to have the one or the other cut off 4thly The best of Christians are not always actually assured of this conjunction and relation of death and being with Christ and then they cannot desire death at all Death cannot be desired but as it 's a passage to Jesus Christ tâ—ke away that order which it has to a Christians being with Christ and 't is undesirable and a Christian is not always sure that when he dies he shall be with Christ 5thly Though a Christian do heartily desire to depart and be with Christ yet he cannot fix his desire upon any particular point of time for them as to say Now I desire to depart and be with Christ. For 1. Christians usually desire somewhat between them and death which they apprehend conducing to their better dying as David requests of the Lord Spare me a little that I may recover my strength before I go hence and as Moses Lord let me go over Jordan c. But now it 's not the case of every Christian that he can fix upon the time and say as Simeon Lord now lettest thou thy servant depart in peace Every Christian cannot say so though he has a desire to depart and be with Christ. 2. They must be determined by the Will of God however for the time and not by their own assignment as Simeon Now dismissest thou thy servant in peace Luke 2.29 So Paul I know not which to chuse Philip. 1.22 And so much for the proof of this Point That well-setled and established Christians do live in an earnest desire to leave this world and be with Christ in Heaven I come now to the Uses And first 1 Use By this we may judge of our Attainments in Christianity If our hearts stick fast to the world and we have no mind to leave it If our desires after Heaven be loose and cool 't is a sign we have made little progress in Christianity If we be Christians at all natural motion is stronger toward the end as a Stone falling to the earth the nearer it comes to the ground the swifter 't is in motion So the further we grow in Christianity the more heavenly-natur'd we grow and so the more desirous to be there every thing tends to its natural place The more we grow in Grace the more sight we have of the excellency of Heaven and so are more willing to leave the world Heaven is the Christian's Centre and the nearer he comes to it the faster he moves toward it Time and experience of the world may make us less esteem earthly things but Grace only makes us willing to leave them because it only raises our desires to Heaven for till we know and hope for better we are never content to leave what we have though it be never so sorry and undesirable Secondly Use 2. This serves to humble us for our unwillingness to leave the world and weak desire to be with Christ. 'T is an evidence of our little proficiency or improficiency under means of Grace when 't is little in our minds and unpleasing we hardly leave the world and join with Christ a little while a Sabbath an hour when it 's grievous to us to part with any thing in the world for Christ when we take little care to get and keep that communion with him which we might have in this world Thirdly Use 3. This serves to perswade Christians to set their affections on things above Coloss 3.1 That they may be loose from these earthly things and live in a desire to depart and be with Christ. For 1. This will assure you of your attainment of your desire Earnest desire to depart and be with Christ is a certain evidence that when you depart you shall be with Christ in Heaven as the Apostle speaks in 2 Tim. 4.8 Henceforth is laid up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me only but unto all them also that love his appearing that is his coming to receive them to himself c. that long to see the very first glimpse that is to be had of him as when a man looks for a Friend coming by Sea he longs to see the top of the Sails of the Ship that brings him so the Soul that loves the appearance of Jesus Christ if there be any sign of his coming to receive them to himself they rejoice to see the very tops of the Sails of that Ship that brings Jesus Christ to them The Lord will never frustrate such a desire open thy mouth thus wide and it shall be filled if Heaven be enough to fill it 2. It will make all easy that is to be suffered by the way If once you attain to this that you can desire to die and be with Christ you will not stick at sufferings on this side death that being the King of Terrors all other Fears are but its Subjects and terrible only as they serve under its Banner to subdue men to it and bring them under its power as Paul argued Acts 21.13 I am ready not only to be bound but also to die at Jerusalem for the name of the Lord Jesus If to die no doubt to be bound ACTS XX. 24. That I may finish my course with joy and the ministry which I have received of
Conscience falls fiercely on the Soul for them and this is plainly the Reproofs of the Almighty within a man Conscience being his Deputy and Remembrancer yea Death it self is a Rebuke for Sin God would never put us to the pains of Death were it not that we have sinned As when God pardoned the sin of David yet he appointed him the sword to dwell in his house as a sorrowful memorial of his sin 2 Sam. 12.10 so he appoints all his people many afflictions in this life though he forgives their sin and Death at last as an unavoidable Rebuke for sin As if he should say I take away your sin and free you from the curse of my Law but yet not a man of you shall get to Heaven but through the pains of death through the dark valley of the shadow of death Yea many times Christians have Reproofs given them in their Death for some particular Sins which God gives them notice of as Moses and Aaron died in the Wilderness for a Reproof of their Unbelief And many of the Corinthians were judged of God in their Death for their Sin about the Holy Supper 1 Cor. 11. that is as the Apostle there expounds it They were chastened of God that they might not be condemned And this is a very sorrowful thing to be smitten with Death in a Rebuke for Sin as Moses complains of it Deutr. 4.22 The Lord sware against me that I shall not go into the land of Canaan Thus Death is so sorrowful a thing as would be too much for a Christian to endure without spiritual comfort to take off the bitterness of it Reas 3. It is highly due to the Honour of Christianity that a Christian should die comfortably in the exercise of spiritual joy Christianity propounds life and glory to be enjoyed after Death and teaches men to accept of Death as a passage to such happiness as eye hath not seen c. Blessed are the dead dying in the Lord Rev. 14.13 Now if they that hold up this Profession among men should be as sadly surprized with Death and as much affrighted and appaled at it as other men this would bring a shame upon their Profession and lay it open to the reproach of those who will be ready to say I thought you had been going home to your Father to your beloved Jesus Christ to your blessed Inheritance c. and can you die sorrowfully Thus Christians are exercised with great Afflictions and no appearing help Adversaries are presently ready to ask Where now is your God and there is no sufficicnt Answer but to acknowledge his comforting and supporting presence where is He why here he is in our hearts and souls strengthning and upholding us So 't is in the case of Death no maintaining the credit of Religion against Reproach but by rejoicing in the Lord when we are going out of the world and therefore our great care should be that we may die in peace with God Reas 4. It 's a necessary part of a Christian's love to those whom he leaves behind him to die chearfully A Christian's chearful Death eases the sorrow of surviving Friends and we should 1. Endeavour so to go out of the world as to leave them as little trouble as may be that stay behind us Especially to provide what we can that if they mourn they may not mourn as those without hope concerning us 2. But besides this A Christian's chearful and comfortable dying is an encouragement to others to follow him in the way of Christianity Balaam himself desired to die the death of the righteous but where grace is the death of the righteous will encourage a man to live the life of the righteous considering as the Apostle says the end of their conversation Hebr. 13.7 Now for the Uses Use 1. Hence we learn That the work and care of a Christian is as lasting as his life When he is converted to God and believes in Christ he must take care to live well and when he has walked with God and demeaned himself like a Christian in his conversation he must have a care also to die well that he may depart in peace and in the joy of the Lord. They greatly mistake that think a Christian once justified and adopted has no more to do but stay the time when he shall go to Heaven He must take heed how he lives and have a care how he dies so that living and dying he has peculiar Duties to attend Use 2. It shews the happiness of a Christian in his death He dies such a death as will not only bear joy and comfort but requires it He has not only cause to rejoice when he goes out of this world but ought to do it Blessed are the dead dying in the Lord Rev. 14.13 Men of this world please themselves in the present delights of their life but that 's a happy life indeed which tends to a pleasurable and truly joyous end Use 3. The third Use teaches and exhorts Christians to be always providing not only for a safe but a comfortable death And to this end take these few Directions following Direct 1. Be diligent to assure your selves that you are reconciled to God in Jesus Christ and at peace with him The great terror of death is that it brings men to the Bar of God's great judgment But when we are once sure of Pardon we may safely expect a justifying Sentence and an Adjudication to Glory And there is no danger in appearing before that Judge by whom we shall certainly be acquitted when a man can say I am going to my God my Father my Redeemer c. This will make it comfortable dying as our Saviour said I go to my Father and your Father This assurance made Paul triumph over death as in Rom. 8.38 Neither death nor life nor angels nor principalities nor powers nor things present nor things to come shall be able to separate us from the love of God which is in Christ Jesus our Lord. And so in 1 Cor. 15.55 O death where is thy sting O grave where is thy victory Direct 2. Be much in meditation of heaven according to the report that Scripture gives of it that which is more and better than Eye has seen or Ear heard yea a fulness of joy Or as as Eliphaz said to Job of hearing Job 5.27 Hear this and know it for thy self Think of these things for your selves How happy shall I be if once I may behold the face of God in Righteousness be like him and see him as he is When the Prodigal thought what was in his Father's House it made him glad to return and that 's the Argument that our Saviour gives his Disciples against trouble in this World the consideration of what is provided for them in his Father's House John 14.2 In my father's house are many mansions And in Phil. 3.20 Our conversation is in heaven whence also we look for the Saviour the Lord Jesus Christ We look at things not seen Direct 3. Be always labouring to discharge your selves of earthly hopes We are looking for some contentment in things of this World and that makes Death more unacceptable But you have no certainty of any Earthly comfort that you can propound to your selves and be it what it will there is better to your satisfaction to be had in Heaven Remember what Leah and Rachel said to Jacob Is there any portion or inheritance yet for us c. Gen. 31.14 That made them willing to go into Canaan They had no expectation left in Padan-Aram Direct 4. Endeavour always to maintain uprightness and sincerity of heart That 's the comfort of Christians while living and dying that 's comfort while we live 2 Cor. 1.12 Our rejoycing is this the testimony of our conscience And when we dye Psal 37.37 Mark the perfect man and behold the upright for the end of that man is peace And so Prov. 14.32 The righteous has hope in his death Direct 5. Diligently apply your selves to all duties of righteousness and goodness toward men It conduces much to the comfort of our death to live as in the exercise of holiness toward God so in practice of honesty and goodness to men It helps to make a man wait with confidence for the coming of Christ Tit. 2.12 13. Teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ See how Paul takes his dying leave of the Ephesians though he was not presently to die Acts 20.33 I have coveted no man's silver or gold or apparel Sixthly and Lastly Direct 6. Live in a continual exercise of faith in Jesus Christ for remission of sin and everlasting life Be always trusting and renewing your confidence in Christ There is no preserving our assurance of peace with God no maintaining of our hope of glory without continual recourse had to the great Advocate for the saving benefits of his Mediation He can never dye comfortably that doth not always live by faith 2 Tim. 4.7 I have fought a good fight I have finished my course I have kept the faith The continual exercise of judgment and holy discretion in our Actions is a keeping of Judgment Psal 106.3 Blessed are they that keep judgment and he that doth righteousness at all times So the continual exercise of Faith is a keeping of Faith which confirms the Soul against the fear of Death and Judgment 2 Tim. 1.12 I know whom I have believed and I am persuaded that he is able to keep that which I have committed unto him against that day Thus now have I endeavoured to shew you what is necessary to a Christian's comfortable passage through this World and that 's the last thing of a Christian's motion towards his Perfection To go well out of this World And now this work of a Christian's motion towards his Perfection I shall conclude with this I have finished my course FINIS
to persuade Christians troubled about their inability for holy actions to yield themselves to the Counsel of God's conduct of Experience as it leads to a reliance and waiting on God for strength of his Grace That which the Word requires Isa 40. last To wait on the Lord that they may renew their strength You find your selves weak c. And do you not sometimes find God relieving you against your weakness and that when you are most pressed down under the sense of it especially when you look up most earnestly to him for help What can be more plainly spoken than this speaks the Language of the Prophet Isa 26.4 Trust in the Lord for ever For in the Lord Jehovah is everlasting strength 1 JOHN I. 3. That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ THE Eighth degree of a Christian's Motion toward Perfection is a spiritual Communion or Conversation with God When God has brought a Believer to a setled dependance on his gracious Power for the practice of Godliness He gradually draws him into a converse and intimacy with himself which is at least comprehended in these words Our fellowship is with the Father and with his Son Jesus Christ The word Fellowship signifies Communion or Communication when two or more Persons partake of the same thing as they that feed on the same Diet and Table together are called Commoners So they whose Cattle partake of the same Pasture are said to Common together and so they are called partakers of the Altar who eat together or alike of the Sacrifices as in 1 Cor. 10.18 This is an ordinary Signification of the word Fellowship Communion or Conversation But when 't is referred to God and Christ in Scripture it has a more free Signification 1st Sometimes it imports Assimilation and Conformity of Christians to God the Father and Christ the Mediator So in as much as Saints are like God in holiness They are called partakers of his divine nature 2 Pet. 1.4 Holiness in Christians is not the same that is in God for that 's Essential but somewhat Analogous So Christians conformed to Christ in Sufferings are said to partake of his Sufferings 1 Pet. 4.13 Rejoyce in as much as ye are partakers of Christs sufferings that is He suffered and they suffer likewise as Verse 1. 2dly It is used to signify the virtual Interest that Christians had and have in the Death and Mediatory Performances of Christ The benefit whereof is derived to them as if themselves had died and done as he did for them Phil. 3.10 That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death Fellowship of his Sufferings that is what it is to partake with the Saints of the benefit of his Sufferings as if I had suffered with him in which respect Christians are said to have died risen ascended with Christ and to sit in Heaven with him as Col. 3.1 and Eph. 2.6 He has raised us up together and made us to sit together in heavenly places in Christ And Col. 3.1 If ye then be risen with Christ seek those things which are above 3dly It notes Converse and Society between God and Man 2 Cor. 6.14 Be ye not unequally yoked together with unbelievers for what fellowship hath righteousness with unrighteousness and what communion hath light with darkness that is They cannot joyn or abide together God who is Light can have no Conversation with Unbelievers who are Darkness Christ with Belial Ver. 15. therefore you should have none Hence the word Companions Heb. 10.33 Ye became companions of them which were so used that is suffer like them And this I understand to be especially intended in this place Our fellowship is with the Father Christians are at first Conversion conformed to God in some degree of Holiness and made partakers of the benefits of the Death and Resurrection of Christ in their Justification and Adoption But acquaintance and converse with God they attain to by degrees when they have had experience of him and his ways Now 't is evident the Apostle is here directing Christians to something higher than they had yet attained to They were now the Children of God Chap. 3.2 And had the Unction of the Spirit Chap. 2.20 But he directs to something in which they might be Copartners with himself and others whose Fellowship he could truly say was with the Father and his Son Jesus Christ Truly our fellowship is with the Father and with his Son Jesus Christ To have fellowship with the Son is to have fellowship with the Father as to see the Son is to see the Father John 14.19 Yet a little while and the world seeth me no more but ye see me God transacts all things with his Church in the Person of his Son the Mediator He is doer of all since his Ascension and is always with his to the end of the World Matth. 28.20 Lo I am with you alway even unto the end of the world So Communion with the Father is Communion with the Son Again Christ being now ascended manages all in a Divine way and invisibly therefore they that have fellowship with him are said to have fellowship with the Father So the Apostle having attained this fellowship with God the Father and Son and directing others to it We may gather this Observation Doct. That Christians as they proceed in Godliness they grow into an intimate acquaintance and fellowship with God That your fellowship may be with us And truly our fellowship is with the Father and his Son Jesus Christ There is much proof I might easily give of this Phil. 3.20 For our conversation is in heaven from whence also we look for the Saviour the Lord Jesus Christ Our Conversation is in Heaven that is with God So Asaph in Psalm 73.23 says I am continually with thee So Enoch and Noah walked with God So in John 14.23 our Saviour says If any man love me he will keep my word and my father will love him and we will come unto him and make our abode with him So in Psalm 139.18 saies David I am continually with thee And so in several other places we find the Intimacy and Communion with them that walk with God And this comes to the point in hand That Christians as they proceed in Godliness they grow into an intimate Acquaintance and Fellowship with God Take some instances of the Converse and Fellowship which Christians have with God 1. They confer much with God in Holy Meditation Meditation is a secret Conference and close Discourse between God and the Soul Good thoughts as they come into the mind are the very whisperings of God and as they are the act of the Mind upon God they are the proper Language of the Soul speaking to him as Psalm 27.8 Thou saidst Seek ye