It is certain, that, when Christians do reflect upon
these woeful and impious actions of that mystery of inquity that is within
them, they may be constrained to put on their mourning apparel, and to walk
with the spirit of heaviness. We confess, it is a great mystery, that we can
walk with so much peace and contentment under the chains of our iniquity, as if
they were chains of gold and fetters of fine gold. It is certain, that that
which darkens a Christians hope and obscures his interest in Christ, is
his entertaining a body of death in his company. However, we would say this to
those, that it is suitable for a Christian to assent to the assertons of
misbelief [to what unbelief says] concerning our iniquities [that they are very
great and deserve eternal death], but they must deny the conclusion from such
assertions drawn by sense [that therefore there is no hope for us]. We confess
this is not good logic, but precious divinity: Psalm lxv, 3, Iniquities
prevail against me; hut there is a sweet conclusion in answer to such an
assertion, but as for our transgressions, thou shalt purge them
away. And we would say this to these that are under the power and
dominion of their lusts, that they may make an argument with God from the
multitude of their iniquities to obtain pardon from God, Psalm xl, 11, 12,
Withhold not thou thy tender mercies from me, 0 Lord; let thy
loving-kindness and thy truth continually preserve me. (And his argument
is) For innumerable evi]s have compassed me about; mine iniquities have
taken hold upon me - they are more than the hairs of mine head. We
confess, this argument would not hold in schools; but we may make it our
argument to plead for pardon from God. And withal, we conceive it is suitable,
that one that is dwelling under the convictions of a body of sin and death
would be thus in proposing that desire, that He whose hands are soft as oil,
and will not bruise your head, may reprove you, and cause you to walk in the
paths of righteousness.
But to come to the words: ye may remember that we
were speaking concerning the advantages that a Christian has by living under
the solid faith and certain persuasion of his interest in God. Now, we shall
propose to you these disadvantages that flow to a Christian from his walking
under the uncertainty of his interest, and of his calling and election being
made sure.
And the first disadvantage is this, for one that is much
under the exercise of misbelief, and walking under the uncertainty of his
interest in God, it is the compendious way to attain that woeful evil of
hardness of heart and stupidity: Heb. iii, 12, 13, Take heed brethren
lest there be in any of you an evil heart of unbelief, in departing from the
living God. But exhort one another daily while it is called today; lest any of
you be hardened through the deceitfulness of sin. And the deceit of
unbelief is most singular, not only because it is so spiritual, but likewise
because it walks under the visor of the holiness of God. But be persuaded,
that, if unbelief be entertained it will procure hardness of heart, and
likewise it will entertain it; and the reason is, because unbelief is that sin
which interrupts the lively actings of the grace of prayer. The unbelieving
Christian cannot at all be a diligent Christian in duties. It is impossible
that diligence and unbelief can be two companions together; and is not that a
notable disadvantage and prejudice?
There is this second
disadvantage that comes to a Christian by his living under the uncertainty of
his interest in God, and it is this, that such a Christian can much less mourn
for the absence of Christ than these that are under the exercise of faith. This
is clear, not only from Song iii, 2, where the spouse is said still to seek
Him, though she could not find Him (where the brides faith and anxiety
are conjoined together: He was absent, and she sought Him; but she could not
find Him), hut it is likewise clear from John xx, 12, 13, where Mary misseth
Christ, and she saw two angels standing, and they say unto her, Why
weepest thou? She saith unto them, because they have taken away my Lord, and I
know not where they have laid him. Certainly it must be so, that faith
does put a Christian to the pursuit after Jesus when He is away; for it is this
grace that makes known to him these visible perfections that are in Christ.
Faith is a most intelligent grace, and therefore it is called
understanding, CoL ii, 2, That their hearts might be
comforted, being knit together in love, and unto all riches of the full
assurance of understanding. And likewise it must be so; because such a
one that has that grace of faith does take up that infinite solace and
advantage which is to be found in conversing with God. Faith cries out,
One day with Christ is better than a thousand elsewhere! and love
comes in, and seals that assertion with an oath, and it says, That is
most true; it is better to be a door-keeper in the house of God, than dwell in
tents of sin. Love lays hold on the heart of Christ, and Christs
heart, as it were, melts in the hands of love, and faith lays hold on the word
of promise.
The third disadvantage that comes to a Christian by not
living under the certainty of his interest in God is, that such a one lays an
impediment in the way betwixt him and the enjoyment of Jesus Christ. 0
Christians, what makes us so oft- times cry out, Why art thou as a sojourner,
and a way-faring man, to turn in but for a night? It is the want of the
exercise of the grace of faith, this is clear, Eph. iii, 17, That Christ
may dwell in your hearts by faith. It is likewise clear from 1 Pet. i, 8,
In whom, though now ye see him not, yet believing, ye rejoice with joy
unspeakable, and full of glory. It is the exercise of the grace of faith
that makes a Christian rejoice with unspeakable joy, and likewise it may be
comprehended under that word, Matth. xiii, at the close, etc did not do many
mighty works there, because of their unbelief. 0 suppose, or think ye, that
Christ can rest with you that have so many jealousies and suspicions of Him?
There is this fourth disadvantage that a Christian has by his living
under the uncertainty of his interest in Jesus Christ, and it is this: Such an
one cannot be much in the exercise of love, because, though Christ give never
so many signs of His favour, unbelief calls them all delusions. Unbelief is an
evil thing. Nothing puts so great a price on precious Christ as faith does; and
it is certain, that unbelief keeps love at a right low exercise; and likewise,
unbelief hinders the grace of mortification. I can hardly believe that a
Christian under the fit of unbelief, can attain the mortification of any lust,
because he cannot take hold of Him by whom only he can mortify his lusts.
There is this last disadvantage that comes to a Christian by his
living under the uncertainty of his interest in Jesus Christ, and it is this;
unbelief does exceedingly impede that grace of repentance. I would have these
that take such delight in this evil of unbelief be persuaded, that it hindereth
that divine sorrow for sin, and their contrition of spirit; therefore, it is a
folly, when Christians lose their feet, that they should lose their hands also.
Be persuaded, that the point of conviction is away, when the grace of faith is
out of exercise. Therefore a Christian, in condemning himself, does speak these
words, If it had been an enemy that had done this evil, thou mightest
have suffered it; but it is by one whom thou dealt familiarly with, and with
whom thou hadst sweet fellowship; that he should rise up against thee, that is
a transgression that cannot be soon done away. And so the Lord, when He
presses repentance, holds out Himself in the meanest degree, Jer. iii, 22,
Return, ye backsliding children, and I will heal your backslidings.
0 when did the conviction of your sins make you go in your mourning apparel and
clothe yourselves with sack-cloth, and weep seven days in the bitterness of
your souls, and to put your mouths in the dust?
Now, the
second
thing we shall speak to is this, what is the most compendious way by which one
that is endeavouring at this certainty and assurance of their interest, may
attain it. And, we conceive, the best way to get our calling and election made
sure, is some of these things. And
first, a Christian that would
attain to this, would be much in the exercise of the grace of prayer. We
conceive, that prayer is that grace wherein the most part of Christians get
their assurance, and the intimation of their interest in God. When was it that
Daniel got (we shall not say intimation, but) confirmation? It was when he was
a-praying, Daniel ix, 23, the angel said unto him, I am come to shew
thee; for thou art a man greatly beloved of the Lord. And there is this
second thing, in which a Christian gets intimation and assurance of
his interest in God, and it is this; one that would attain this, would be much
in the exercise of fear, Psalm xxv, 14, The secret of the Lord is with
them that fear him; and he will shew them his covenant. By the secret of
the Lord here, we conceive, is for one to have the intimation of their
election; and the following words say, He will shew them his
covenant, which is but explicatory to the former; this does comprehend
high thoughts and apprehensions of the majesty of God. There is this
third thing in which a Christian gets intimation and assurance of
his peace and interest with God, and it is this: One that would attain to this
would be much in the mortification of iniquity; Psalm lxxxv, 8, I will
hear what God the Lord will speak: for he will speak peace unto his people, and
to his saints: But let them not turn again to folly. This is likewise
clear, 1 John iii, 3, He that hath this hope in him, purifieth himself,
even as he is pure. Their hope and mortification is linked together. But
the most ordinary way how folk attain to this assurance and intimation of their
interest and peace with God, is, either by sense, or by holy reason, or by the
grace of faith. They attain to this assurance by sense when Christ condescends
to let them taste of that sweetness; and on the communication of His signal
love, or signal tokens of His love, faith then begins to grow. We think faith
that is built upon sense may be compared to a house that is built on the sand,
which will fall by the wind; therefore, it will be your advantage to build upon
the word of promise. And they that attain to assurance of their interest in God
by holy reason are those who are comparing some characters of grace with their
own way; and, finding some of those characters in themselves, they presently
conclude that they are passed from death to life. And they that attain to their
assurance by faith is, when theres no place to fly unto; but when a sinner is
convicted so that he knows not where to go to, then faith, the forlorn hope,
comes in and strengthens the Christian, saying Why art thou cast down, 0
my soul; still hope in God. Faith has a holy magnanimity and
courageousness, and will stand to that which it asserts. There is this
third thing that we would speak to, and it is this, that there is a
difference betwixt the actings of faith on a promise, and faiths resting
on a promise. for we conceive, that one may believe the truth of a promise, as
likewise, with some conviction, of the believing of the promise, and yet not
rest upon the promise, it being certainly a work of His own Spirit that must
bring one to quietness in resting on the promises. And the reason we conceive
why promises, even of our eternal salvation, when believed, do not quiet our
consciences is:
(1) It either proceeds from this, that a Christian believes
not the truth of these promises, as he ought to do; and therefore a Christian
would retire and turn back, and mourn over his believing.
(2) And there is
this also that we would say, that a Christian who believes a promise, and finds
no satisfaction in it, would learn this, that it is not an easy thing to quit
unbelief, and to cast it away from us. It is that which will take us as much
mortification as any other sin.
(3) And there is this, lastly, that we
would say, and it is this. When a Christian can believe a promise, and yet not
find quietness in it, we conceive it proceeds from this, that a Christian is
not convinced of that absolute necessity of closing with such a promise. And
that which we used to say is true here, necessity has no law; for
if we were brought to a necessity, we would not wait on these ceremonies. Or,
lastly it proceeds from this; they have no knowledge of the freedom of the
promise. And we would only say this, that free grace is the rule of the
necessity of the promise, and our Christ is the rule for application to the
promises. There is this last thing that we would speak to, and it is this. What
is the most fit and compendious way for a Christian to maintain his interest in
God, when he has attained it? It is true that is said, " it is no less art, or
virtue, to keep the things that are purchased, than to purchase them. But
the best way for a Christian to maintain his interest, when it is attained, is
to be much in entertaining communion and fellowship with God. That is a great
mean to preserve our faith, and keep it in exercise. This is clear from Psalm
cxix, 168, 169, I have kept thy precepts, therefore let my cry come near
before thee; and give me understanding: For it is certain, that our
communion and correspondence with God, is a most effectual mean to preserve our
interest in Jesus Christ; because a Christian, that is much in conversing with
God by prayer, receives most sweet and precious manifestations of His love, by
which faith is kept in exercise.
And that faith that is without communion,
and without being entertained and kept in exercise thereby, I say, that faith
is but a golden dream, and a night vision, that quickly passes away and is
gone; but where communion and fellowship with God is entertained and kept in
exercise, sense gets leave then to read love in Christs face, and also in
His hands, and faith is admitted to read love in Christs heart.
The second way how a Christian would study and endeavour to
entertain and maintain his interest in Jesus Christ, when he has attained it,
is, he would be much in studying and endeavouring to keep his conscience
unspotted and without blemish, and offence towards God and man. That excellent
and precious grace of faith can lie on no bed, but in the bed of a pure
conscience. A challenging conscience and the grace of faith cannot continue
together, and live in one anothers company; for when a Christian is
challenged in his conscience, then the grace of faith begins to languish and
decay.
The third way how a Christian would study and endeavour to
maintain his interest in Christ, when attained, is this; he would be much in
strengthening the grace of experience. This is clear from Rom. v, 4, 5,
For patience worketh experience, and experience hope, and hope maketh not
ashamed. And it were certainly for your advantage to be concluding the
reality, and maintaining these enjoyments, that, when temptations or unbelief
would call them in question, ye may have a decree passed on them already.
There is this fourth way that we would prescribe to you that would
entertain the reality of your hope : - Ye would be much in the spirit of
tenderness. We conceive, that one that has a holy reluctancy to put out his
hand to any forbidden fruit, is that Christian who will maintain his interest
longest. Ye would look on every difficulty and impediment that lies in the way
of the exercise of your faith, to remove it. It would teach you to maintain the
exercise of the grace of your faith, and the reality and certainty of your
interest in Jesus Christ, and your peace with God. 0 Christians, study to bind
up this design in all your actions, to have your peace made with God. and to
make your calling and election sure. 0 be persuaded no longer to delay this
excellent and most soul-concerning business. Know it, that it is not long
before all these shadows shall flee away, and the voice of the archangel, with
the sound of his trumpet, shall be heard in Heaven, Arise ye dead, and
come to judgment. 0 do ye not think that ye shall have a sad entering
into the possession of eternity, if ye pass the borders of this span-length of
time with an uncertainty of your interest and peace with Jesus Christ? And I am
afraid, that there are many who live in this generation, who are under an
exceeding woeful and dangerous delusion; who suppose that they are going to
heaven, and that they are in the high way that leads to that blessed and
precious city, and yet they are going to hell and eternal torments, and posting
to their own destruction, and are in the broad way to it.
0 try and examine
your own estates and condition, lest ye go to the grave with a lie in your
right hand, and to hell with a delusion in your bosom; and woe eternally shall
be to you if so be! 0 be not deceived, God is not mocked; for what a man
soweth, that shall he also reap. And, 0 Christians, what may the most of
us expect to reap of the most of all our labours, to the wearying of our souls?
Have we not sown iniquity, and shall we not then reap the whirlwind? 0
Christians, study to walk answerably to your calling and election. 0 what
infinite love appears in this, that He should have put His desires on you,
before that ye desired Him! Isa. lxv, 1, I am found of them that sought
me not: I said behold me, behold me, unto a nation that was not called by my
name. 0! know it, that the first offer did come on His part and side, and
not on our side; for when we were sleeping as on the top of a mast, he then did
sweetly plead for our souls. I think a Christian that does seriously meditate
on the freedom of the infinite love manifested in making a difference betwixt
you and others, might provoke you to a holy admiration and astonishment, to
consider this, how ye were chosen in His election, and so many thousands passed
by. Surely there is no cause or reason of love, but love. And I would say this
to them that are yet strangers to Him, let them be persuaded of this, ye that
never knew what it was to embrace this precious offer and exhortation,
Come unto me, etc., the day is coming, when Christ shall with
equity retaliate, or render unto you as ye did unto Him; ye shall call upon Him
to open, but He will not hear. And to others of us, we would exhort you, that,
since the beauty of Christ has overcome us, to long for that day, when He shall
be admired and glorified of all His saints, and of all them that believe in
Him. Amen.
From "Twelve Select
Sermons"
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