1st John iii. 23. -
This is his commandment, that you should believe on the name of his Son, JESUS
CHRIST, &.
THERE are two great and excellent gifts, which God, in
the depth of his boundless love, hath bestowed on his own.
First, there is
that infinite gift, and royal donation, his own beloved Son, Jesus Christ,
which is called The Gift of God, John iv. 10. And
Secondly, There is that
excellent gift of the grace of faith, which God hath bestowed on his own, which
is also called The Gift of God, Eph. ii. 8. Faith is the Gift of God. And is it
not certain, that these two gracious gifts ought to engage our souls and hearts
much unto him? Infinite Majesty could give no gift greater than his Son, and
infinite poverty could receive no other gift so suitable as Christ; it was the
most noble gift that heaven could give, and it is the greatest advantage for
earth to receive it. And we could wish that the most part of the study and
practice of men (that is spent in pursuit of these low and transient vanities)
might be once taken up in that precious pursuit after Christ: we could wish
that all the questions and debates of the time were turned over into that
soul-concerning question, What shall we do to be saved? And that all the
questions, controversies, and contentions of the time, were turned over into
that divine contention and heavenly debate, Who should be most for Christ, who
should be most for exalting of the noble and excellent plant of renown, and
that all your judgings and searchings of other mens practices and
estates, might be turned over into that useful search, To prove and examine
ourselves whether we be in the faith or not. And I would ask you this question
- what are your thoughts concerning precious Christ, seeing he is that noble
object of faith? We would only have you taking along these things by which
Christ may be much commended to your hearts:
First, There was never
any that with the eyes of faith did behold the matchless beauty and
transcendent worth of that crucified Saviour, that returned his enemy. There is
soul-conquering virtue in the face of Christ, and there is a heart-captivating
and ovecoming power in the beauty of Jesus Christ. This first sight that ever
persecuting Saul got of Christ brought him to an endless captivity of love.
Secondly, There is this that we would say of precious Christ, which
may engage our souls unto him, that for all the wrongs believers do to Christ,
yet hath he never an evil word of them to his Father, but commends them: which
is clear from that of John xvii. 6, where Christ doth commend the disciples to
the Father for the grace of obedience, They have kept thy word: and for the
grace of faith, verse 8, They have believed that thou didst send me. And yet
were not the disciples most defective in obedience both in this, that they did
not take up their cross and follow Christ? and also in that they did not adhere
to him in the day that he was brought to Caiaphas hall? And were they not
most defective in the grace of faith ? As is clear from Matth, xvii, 17, and
likewise from John xiv. 1. He is pressing them to believe in him, and yet he
doth commend them to the Father as most perfect in these things.
There is
this that we would lastly say of him who is that noble Object of faith, look to
the eminent depths of Christs condescendency, and then ye will be
provoked to love him. Was it not infinite love that made Christ to lie three
days in the grave, that we might be through all the ages of eternity with him ?
Was it not infinite condescendency that made his precious head wear a crown of
thorns, that we might eternally wear a crown of glory? Was it not infinite
conclescendency that made Christ wear a purple robe, that so we might wear that
precious robe of the righteousness of the saints ? And was it not matchless
condescendency, that Christ, who knew no sin, was made sin for us, and like
unto us, that so we might become like unto him, and be made the righteousness
of God in him?
But to come to that which we intend mainly to speak unto at
this time, which is that second thing we proposed to speak of from these
words; and that is, concerning the excellency of this grace of faith, which we
cleared, was holden out in that, that faith was called his commandment, which
is so called by way of eminency and excellency. There are many things in
Scripture, which may sweetly point out the precious excellency of this grace of
faith, and we shall only speak to these things.
I. The First thing
that speaketh out the excellency of faith is this, - it exerciseth itself upon
a most noble object, to wit, Jesus Christ; faith and love being the two arms of
the immortal soul, by which we do embrace a crucified Saviour, which is so
often pointed at in Scripture ; and we shall point at these three principal
acts of faith, which it exerciseth on Jesus Christ as the object of it.
1. The First is, to make up an union betwixt Christ and the believer.
(Faith being indeed a uniting grace, and that which knitteth the members to the
head), and to make this more fully appear, we would point out a little, what
sweet harmony and correspondency there is betwixt these two sister graces, to
wit, faith and love. Faith is that nail, which fasteneth the soul to Christ,
and love is that grace that driveth the nail to the head ; - faith at first
taketh up a tender grip of Christ, and then love cometh in and maketh the soul
take a more sure grip of him.
2. Secondly, Ye may see that harmony in this;
faith is that grace which taketh hold, as it were, of the garments of Christ,
and of his word ; but love (that ambitious grace) taketh hold of the
heart of Christ, and, as it were, his heart doth melt in the hand of love.
3. Thirdly, It may be seen in this faith is that grace which draweth the
first draught of the likeness and image of Christ upon a soul, but that
accomplishing grace of love doth complete these first draughts, and these
imperfect lineaments of Christs image, which were first drawn on
the soul.
4. Fourthly, By faith and love, the heart of Christ and of the
believer are so united, that they are no more two, but one spirit.
2. There
is this second act that faith exerciseth on Christ, and it is in
discovering the matchless excellencies and transcendent properties of Jesus
Christ. 0 what large and precious commentaries doth faith make upon Christ ? It
is indeed that faithful spy which doth always bring up a good report of him : -
hence it is, that faith is called understanding, Col. ii. 2, because it is that
grace which revealeth much of the precious truth of that noble object.
3.
And there is this third noble act of faith exercising itself upon Christ, viz.
- it maketh Christ precious to the soul, according to that word, 1st Pet. ii.
17, Unto you that believe, he is precious ; and if there were no other thing to
speak forth its worth but that, it is more than sufficient; for no doubt this
is the exercise of the higher house, to be dwelling on the contemplation of
Christs beauty, and to have their souls transported with love towards
him, and with joy in him. Reason and amazement are seldom companions, but here
they do sweetly join together.
First, A Christian loveth Christ because of
Christs actings ; and then he loveth all these actings because they come
from Christ.
II. Now, Secondly, This pointeth out the precious excellency
of the grace of faith, - it is that grace which is most mysterious and sublime
in its actings - it hath a more divine and sublime way of acting than any other
grace hence it is called, the mystery of faith, which speaketh this, that the
actings of faith are mysteries to the most part of the world, and I shall only
point at these things which may speak out the mysterious actings of the grace
of faith.
1. Faith can believe, and fix itself upon a word of promise,
although sense, reason, and probability seem to contradict the accomplishment
of that promise ; - faith walketh not by the low dictates of sense and reason,
but by a higher rule, to wit, the sure word of prophecy, which is clear from
Rom. iv. 19, where Abraham believed the promise, notwithstanding that sense and
reason seemed to contradict it He considered not the deadness of his own body,
neither the barrenness of Sarahs womb, but was strong in faith, giving
glory to God; as is clear from Heb. xi. 29, 30, where faith believed their
passing through the Red Sea, as through dry ground, which was most contrary to
sense and reason. Faith believed the falling down of the walls of Jericho, by
the blowing of horns, which things are most impossible for sense and reason;
for sense will oftentimes cry out, All men are liars; and reason will say, How
can such a thing be? And yet that heroic grace of faith crieth out, Hath he
spoken it ? he will also do it. Hath he said it? then it shall come to
pass.
2. Faith can believe a word of promise, notwithstanding that the
dispensations of God seem to contradict it; as was clear in Job, who professed,
He would trust in God, thouqh He should kill him. And no doubt but this was the
practice of believing Jacob, - he trusted that promise should be accomplished,
that the elder should serve the younger, though all the dispensations of God,
(which he did meet with) seemed to say that the promise should not be
accomplished.
3. Faith can believe a word of promise, even when the
commands of God seem to contradict the accomplishment of that promise. This is
clear in that singular instance of Abrahams faith, that notwithstanding
he was commanded to kill his promised seed (upon whom did depend the
accomplishment of the promises), yet he believed that the promises should be
performed. And though there were indeed extraordinary and strange trials of his
faith, as he had natural affections to wrestle with; yet over the belly of all
these, believing Abraham giveth faith to the promise, and bringeth his Isaac to
the altar, (though he did receive him back again); this is clear from Heb. xi.
17, 18, 19.
4. Faith can exercise itself upon the promise, notwithstanding
that challenges and convictions of unworthiness and guilt do wait on the
Christian; that is clear, 2 Sam. xxiii. 5, That although his house was not so
with God as did become, yet he believed the promise, as likewise is clear from
Psalm lxv. 3, Iniquities do prevail against me; and yet that doth not interrupt
his faith, As for our transgressions, thou shalt purge them away. And
certainly, it was a noble and precious act of faith to believe, notwithstanding
of unanswerable challenges of guilt. The best way both to crucify our idols,
and to answer these challenges, is believing, and hoping against hope, and
closing with Christ: this is most clear from Isa. lxiv. 6, 7, compared with
verse 8th, where, after strange challenges, the prophet hath a strange word, -
But now, 0 Lord, thou art our Father. There is an emphasis in the word now for
all this, yet thou art (now) our Father.
5. And Lastly, This pointeth out
the mysterious acting of the grace of faith, that exerciseth itself upon an
invisible object, even upon Christ not yet seen, according to that word, 1st
Pet. v. 8, Whom having not seen, yet ye love, in whom though now ye see him
not, yet believing, &c.; I pose the greater part of you who are here,
whether or not those be two of the greatest paradoxes and mysteries unto you?
For is not this a mystery to love him whom ye never saw? Whom having not seen,
yet ye love. To love an absent and unseen Christ, is a mystery to the most part
of the world: and is not this a mystery to believe on him whom we never saw? In
whom though ye see him not, yet believing. And I shall add this, that faith can
hold fast its interest with God, notwithstanding the most precious Christian
should call us hypocrites, and not acknowledge us. This is clear in the
practice of Job; and most clear from that word, Isa. lxiii. 16, Doubtless, thou
art our Father, though Abraham be ignorant of us, and Israel acknowledge us
not.
III. Thirdly, This pointeth out the excellency of the grace of faith,
- that faith, when it is in exercise, is that grace by which a Christian doth
attain unto most sensible enjoyments. There is a great question that is much
debated among Christians, - what is the way to win this happy length, to be
always under the sweet and refreshing influence of heaven, and to have this dew
always coming down upon our branches? I can give no answer to it, but this - be
much in the exercise of faith: this is clear upon that notion and name out upon
faith, Isa. xlv. 22. It is called, a look to Christ, which is a most sensible
act. If ye would know a description of faith, it is this: the divine
contemplation of the immortal soul, upon that divine, excellent, and precious
object, Jesus Christ. For God never made faith a liar, and therefore its eye is
never off him that is the noble object of faith, Jesus Christ, manifested in
the gospel, as it is clear, Eph. i. 13, After ye believed, ye were sealed with
the Holy Spirit of promise, which preacheth out the excellent enjoyments these
had after their closing with Christ, who is invisible. Our faith is called a
seeing, which speaketh out this, that faiths sight of God is as certain
as if we did behold him with our eyes, as is clear, Heb. xi. 27, Moses saw him
by faith, who is invisible. And we conceive that the ground which maketh the
most part of us have such complaints, How long wilt thou forget us, for ever is
this - the want of the spiritual exercise of faith; and are there not some here
that may cry out, It is more than thirty days since I did behold the king? Yea,
there are some who may go a greater length, and cry out, I have lived these two
years at Jerusalem, and yet I have not seen the king's face. Yea, there are
some here whose complaint may go a little higher, and cry forth, These three
years and six months it hath not rained on me, but the clouds have been
restrained and bound up, and the heavens have become brass. And would ye know
the rise of these complaints ? - It is this: Ye are not much in the spiritual
exercise of faith.
And to you I would only say these two words,
First,
It is easier to persuade a reprobate that he is defective in the fear of God,
and in his love to God, than to persuade some such that they are wanting to God
in their faith; for they hold fast that piece of desperate iniquity till they
die.
Secondly, We would say to those of you who have the valley of Achor
for a door of hope, and have tasted of the sweetness of Christ, some of you
will be less convinced, for the neglect of the duty of faith, than for the
neglect of the duty of prayer, or of the duty of keeping the Sabbath day. But I
am persuaded of this, that if the noble worth of that transcendent object were
known, we would have a holy impatience, until once we did believe.
IV.
Fourthly, This pointeth out the excellency of the grace of faith : - It is that
grace by which a Christian is advanced to the highest and most inconceivable
pitch of dignity, and that is, to be the child of the living God; as is clear,
John i. 12, To as many as received (or believed in him), he gave power, or
prerogative, to become the sons of God. And certainly that noble prerogative of
adoption is much undervalued by many: and I will tell you two grounds whereon
the most part of men undervalue the excellent gift of adoption.
First, They
do not take up the infinite goodness of God (and what a one he is), otherwise
they would cry out with David, seemeth it a small thing in your eyes to be a
son to the King of kings?
Secondly, We do not take up nor understand these
matchless privileges which are given to them who are once in this estate. I am
persuaded, if this were believed, that he who is a servant, doth not abide in
the house for ever, (though he that is a son doth,) it would stir us up to more
divine zeal in our pursuit after faith.
V. Fifthly, This likewise pointeth
out this excellency of the grace of faith : - It is that grace by which all
other actions are pleasant to God, and are taken off our hand; as is clear,
Heb. xi. 4, By faith Abel offered unto God a more excellent sacrifice than
Cain, which must be understood even of all other duties. And that word, verse
6th, Without faith it is impossible to please God, speaketh this also, That by
faith we do exceedingly please him. And this is a most sad and lamentable
reproof unto many who are here, that their actions do not please God, because
they are not in faith. Would you know a description of your prayers? ye who are
hypocrites and destitute of the knowledge of God : - It is this: your prayers
are the breach of the third command, In taking the name of the Lord in vain,
for which he will not hold you guiltless. And would ye know what is your
hearing of sermons? It is an abomination to the Lord, according to that
word in Titus i. 15, To the unbelieeing and impure, nothing is clean. And as
Solomon doth speak, The ploughing of the wicked is sin: so that all your
actions that you go about, are but an offence to the majesty of the Lord.
Now we would speak to these two things before we proceed to the evidences
of faith, to wit:
First, That there is a difference betwixt the direct act
of faith, and the reflecting act of faith: for there may be a direct act of
faith in a Christian, when he is not persuaded that he doth believe; but the
reflecting acts of faith are those that a Christian hath, when he is persuaded
in his conscience that he doth believe.
And we would, secondly, say, that
there are many that go down to their grave under that soul-destroying delusion,
that they are in the faith, and yet never did know what faith is. I am
persuaded, that there are many whom all the preachings in the world did never
persuade, that they did never believe, their faith being born with them, and it
will die with them, without any fruit. But faith being such an excellent grace,
and so advantageous (whereof we have spoken a few things), we shall speak a
little further of it.
1. In pointing out some evidences, by which a
Christian may know whether or not he be indeed in the faith.
2. I shall
give you some helps whereby faith may be kept in exercise.
I. Now there is
this first evidence of faith, that a Christian who doth believe, accounteth
absence and want of fellowship with Christ, and communion with him, one of the
greatest and most lamentable crosses that ever he had, as is clear, Psalm xiii.
3, Lighten mine eyes, said David, that is, Let me behold and be satisfied with
thy face; and the motive that he backeth it with, is Lest I sleep the sleep of
death. David thought himself a dead man if Christ did withdraw his presence
from him. Also it is clear, Cant iii. 1, (compared with the following verses,)
where absence from Christ, and want of communion with him, was the greatest
cross that the spouse had: and it is clear from John xx. 11, 12, 13, where Mary
had a holy disdain of all things in respect and comparison of Christ. But I
will tell you what a hypocrite doth most lament, and that is the want of
reputation among the saints: that is the great god and idol among hypocrites,
and that which (when not enjoyed) hypocrites and atheists lament most, the
world, and the lusts of their eyes; when they want these, then they cry out,
They have taken away my gods, and what have I more? They think heaven can never
make up the loss of earth. And certainly if many of us would examine ourselves
by this, we would find ourselves most defective. I would pose all of you who
are here, who have taken on a name to be followers of Christ, whether or not ye
have been content to walk thirty days in absence from Christ, and yet never
lament it? Hath not Christ been thirty days and more in heaven, without a visit
from you? And yet for all this ye have not clothed yourselves in sackcloth? I
will not say that this is an undeniable evidence of the total want of the grace
of faith, but it doth evidently prove this, that the person who hath come this
length, hath lost much of his primitive love and much of that high esteem which
he ought to have of matchless Christ: what can you find in this world that
maketh you converse so little with heaven? I think that is the noble
encouragement of a Christian, when he is going down to his grave, that he hath
this wherewith to comfort himself, I am to change my place, but not my company;
death to the believing Christian being a blessed transition and transportation
to a more immediate and constant uninterrupted enjoyment of God. But I believe,
that if all who have the name of believers in this generation, should go to
heaven, they might have this to say, I am now not only to change my place, but
also my company; for these seventy years I have been conversant with my idols,
but now I am to converse with more blessed, divine, and excellent company. 0
that ye would be persuaded to pursue much after an absent Christ. Were it not a
sweet period of our life to breathe out our last breath in his arms, and to be
living in the faith of being eternally with him, which might be founded upon
his word.
II. There is this second evidence of one that is in the faith :
they do endeavour to advance that necessary work of the mortification of their
idols, according to that word, 1 John iii. 3. Every man that hath this hope in
him, purifieth himself even as he is pure. Acts xv. 9. Faith purifieth the
heart. And concerning this evidence (lest any should mistake it,) I would say
these things to you,
First, The mortification of a Christian, as long as he
is here below, doth more consist in resolutions than attainments of a
Christian, in the mortification of his idols, but his resolutions go far above
his performances.
Secondly, We will say this, that those Christians who
never came this length in Christianity, to make that an universal conclusion
and full resolution, What have I to do any more with idols? may suspect
themselves, that they are not in the faith; for a Christian that is in Christ,
is universal in resolutions, though he be not so in practice, but defective in
performances; a Christian may have big resolutions with weak performances: for
resolutions will be at the gate of heaven, before practice come from the
borders of hell; there being a long distance between resolution and practice;
and the one much swifter than the other.
And Thirdly, We would likewise
say, That ye who never did know what it was to endeavour (by prayer and the
exercise of other duties,) the mortification of your lusts and idols; ye may be
afraid that ye have not yet the hope of seeing him as he is. And I would say
this to many, who are settled upon their lees, and who never did know what it
was to spend one hour in secret prayer for mortifying of an idol, that they
should beware lest that curse be past in heaven against them - I would have
purged you, and ye would not be purged, therefore ye shall not be purged any
more till ye die; that iniquity of refusing to commune with Christ in the work
of secret mortification, I say that iniquity shall not be purged away.
And
we would once seriously desire you, by that dreadful sentence which Christ
shall pass against you, and by the love ye have towards your immortal souls,
and by the pains of these everlasting torments of hell, that ye would seriously
set about the work of spiritual mortification; that so ye may evidence that ye
have believed; and that ye have the soul- comforting hope of eternal life. I
would only speak this word to you, (and I desire you seriously to ponder it,)
What, if within twelve hours hereafter a summons were given you (without
continuation of days,) to appear before the solemn and dreadful tribunal of
that impartial judge, Jesus Christ - what, suppose ye, would be your thoughts?
Will ye examine your own conscience, what think ye would be your thoughts, if
some summons were given unto you? I am persuaded of this, That your knees
should smite one against another, and your face should gather paleness, seeing
your conscience would condemn you, That ye had been weighed in the balance, and
found light: 0 think ye that ye can both light and overcome in one day? Think
ye your lusts and unmortified corruptions so weak and faint-hearted an enemy,
that upon the first appearance of such imaginary champions (as most of us are
in our own eyes) that your idols would lay down arms, and let you trample on
them? Believe me mortification is not a work of one day, or one year, but it is
a work will serve you all your time, begin as soon as you will; and, therefore,
seeing you have spent your days in the works of the flesh, it is time that now
ye would begin and pursue after him, whose work is with him, and whose reward
shall come before him.
III. Now there is this third evidence by which a
Christian may know whether he be in the faith or not, and it is, that Christ is
matchless and incomparable unto such a one, according to that word, I Pet. ii.
7, To you that believe Christ is precious; and that word that Luke hath in his
7th chapter, at the close, That she to whom much was forgiven, loved much. Now,
lest this likewise should prove a discouragement to any, I would only have you
take notice of this, that a Christian may be a believer, and yet want the
sensible discoveries of this, that Christ is matchlessly precious to him; but
this is certain, that they that are in the lively exercise of faith, it is
impossible then for them not to esteem Christ matchless. And I would speak this
likewise to many who are here; have you not been living these ten years in
faith, and I would pose you with this, esteem you not your idols more matchless
than Christ, and more of worth than he? It is impossible that there can be any
lively exercise of faith, and not esteem Christ matchless. It is not to say
with your mouth, and contradict it with your heart, will do the business. For
if your heart could speak, it would say, I would sell Christ for thirty pieces
of silver. But my idols would I sell at no rate. Are there not many of you who
love the world and its pleasures better than the eternity of joy ? 0 know ye
not that word (0 ye desperately ignorant of the truths of God,) That he who
loveth the world, the love of the Father is not in him: and yet notwithstanding
of the light of the word, ye would sell your immortal souls (with Esau) br a
mess of pottage: 0 but it is a poor bargain when ye have sold the eternity of
joy for a passing world, and for its transitory delights? I would earnestly
know what shall be your thoughts in that day, when ye shall be standing upon
the utmost line betwixt time and eternity. 0 what will be your thoughts at that
day? But you are to follow on to an endless pain, (by appearance) and then you
are to leave your idols.
I shall only desire that ye may read that word,
Isa. x. 3, What will ye do in the day of visitation, and in the desolation
which shall come from afar? To whom will ye flee for help? And where will you
leave your glory? Ye shall then preach mortification to the life, though all
the time of mortification shall then be cut off. 0 but to hear a worldly-minded
man, when eternity of pain is looking him in the face, preach out concerning
the vanity of this world, might it not persuade you that the world is a fancy,
and a dream that shall flee away, and shall leave you in the day of your
greatest strait?
IV. And there is this fourth evidence of faith, that a
Christian who doth truly believe, is that Christian who entertaineth a divine
jealousy and a holy suspicion of himself, whether or no he doth believe. I love
not that faith which is void of fear, this was clear in the practice of
believing Noah, that though by faith he built the ark, yet he had fear mixed
with his faith. I know that there are some who are ignorant concerning this,
what it is to doubt concerning eternal peace; and more, it is not every one
that doubteth that certainly shall get to heaven; for I think a hypocrite may
doubt concerning his eternal salvation ; however I think the exercise of a
hypocrite under his doubtings, it is more the exercise of his judgment than the
exercise of his conscience. And I may say this, that if all the exercise of the
law which is preached in these days, were narrowly searched, it would be more
the exercise of light than the exercise of conscience. We speak these things as
our doubt, which never were our exercise, and we make these things our public
exercise, which were never our private chamber exercise. And I think, that if
all that a Christian did speak to God in prayer, were his exercise, he would
speak less and wonder more. We would be speechless when we go to God; for often
if we did speak nothing but our exercise, we would have nothing to say. And
certainly it is true that we often fall into that woful sin of desperate lying
against the Holy Ghost, by flattering God with our mouth, and lying unto him
with our tongue.
And I shall only say these two words, there are some who
have this for their great design, viz., They would be at peace with their
conscience, and also they would be at peace with their idols; they would gladly
reconcile conscience and their idols together, that is their great design. And
there are some whose design is a little more refined, they study rather to be
reconciled with their conscience than to be reconciled with God; the great aim
they shoot at, is this, To get their consciences quieted, though they know not
what it is to have the soul-comforting peace of God to quiet them.
V. Now
there is this last evidence of faith, that justifying faith is a faith which
putteth the Christian to be much in the exercise of these duties, by
which it may be maintained, for we must keep faith as the apple of our eye! and
for that end, I would only give you these three things. by which faith must be
kept in exercise, and a real Christian will be endeavouring in some measure to
attain unto these.
1. It keepeth faith much in exercise, to be much in
marking and taking notice of the divine exercise and proofs of the love of God,
wherewith a Christian doth meet; as is clear from that word, Rom. v. 4,
Experience worketh hope. I durst be bold to charge the most part that are
indeed in Christ with this, that they are too little remarking and taking
notice of the experience of his love. Ye should mark the place of your
experience itself; as is clear from Scripture, that the very place where
Christians did meet with experience, in such an enjoyment of God, they marked
it, Ezek. i. 1, By the river of Chebar, the heavens were opened, and I saw time
vision of God; and Gen. xxxii. 30, Jacob called the place Peniel!, the place of
living, after seeing the face of God; it was so remarkable unto him. And we
conceive, that ye would mark these two things mainly in your practice.
First, Ye would mark (if ye can possibly) the first day of your closing
with Christ and of your coming out of Egypt, and may allude unto the command
(if not more than allude unto it), Deut. xvi. 1, Observe the month of Abib, and
keep the passover unto the Lord thy God: for in the month of Abib, the Lord thy
God brought thee out of the land of Egypt. And,
Secondly, We would have you
much in marking those experiences which have increased your faith, and which
have strengthened your love, and which have made you mortify your idols: these
are experiences especially to be marked.
2. Faith is kept in exercise, and
we win to the lively assurance of our interest in God, which we would press
upon you, by being much in the exercise of secret prayer. 0 but many love much
to pray when abroad, who never loved to pray when alone. And this is a
desperate sign of hypocrisy, according to that Matth. vi. 5, it is said of
hypocrites, They love to pray standing in the synagogues, and in the corners of
the streets, that they might be seen of men; but it is never said of these
persons, that they love to pray alone, only they loved to pray in the
synagogues; but it is secret and retired prayer by which faith must be kept in
exercise. And there is this likewise that we would press upon you, that ye
would be much in studying communion and fellowship with God, so that your faith
may be kept in life. And 0 what a blessed life were it, each day to be taken up
to the top of Mount Pisgah, and there to behold that promised land, to get a
refreshing sight of the crown every morning, which might make us walk with joy
all along that day? The heart of a Christian to be in heaven, his conversation
ought to be there, - his eyes ought to be there. And I know not what of a
Christian ought to be out of heaven, even before his going there, save his
lumpish tabernacle of clay, which cannot inherit incorruption, till he be made
incorruptible.
But I shall say no more but this, - many of us are readier
to betray him with a kiss, and crucify him afresh, than to keep communion with
him: But woe eternally be to him by whom the Son of Man is betrayed, and that
doth crucify Christ afresh; it were better for him that a millstone were hanged
about his neck, and he were cast into the depth of the sea. I remember an
expression of a man, not two days ago, who (upon his death-bed) being asked of
one what he was doing, did most stupidly, though most truly reply, that he was
fighting with Christ; and I think that the most part of us (if he prevent us
not) shall die fighting with Christ: but know, and be persuaded, that he is too
sore a party for us to fight with - He will once tread upon you in the
wine-press of his fury, and he shall return with dyed garments from treading
such of you as would not embrace him; he shall destroy you with all his heart.
Therefore, be instructed, lest his be disjoined from you (as that word in Jer.
vi. 8), And lest your souls be eternally separated from him: be, I say,
instructed to close with him by faith. Now, to him who can make you do so, we
desire to give praise.
[In the two Sermons next
following, you have the rest of these sweet purposes, which the worthy Author
preached upon the same text.)
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