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
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
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 the Religion they have profest and of the Ordinances on which they have attended and the People of God with whom they have conversed and this fear is a great Affliction to them though it be a good sign of sincerity 6thly Sometimes they tremble in the fear of some dreadful Judgment or sore Rebuke from God to fall upon them They think God will not long bear with such sinful Wretches Persons so proud so sensual so hypocritical but some way or other providentially manifest his displeasure against them if they be graceless they know God is angry with the wicked every day And if he intends good to them they look he should take some severe Course with them therefore David prays Lord rebuke me not in thy wrath c. Psalm 38.1 They find their hearts so lazy and themselves so formal and hypocritical they think sure God will deal severely with them in their Persons and Families c. 7thly They are often afflicted with the fear of perishing eternally That this fear was rising in the heart of the Apostle himself when he spoke these words may very probably be collected from what follows Chap. 8.1 where he seems to encourage himself against the danger of its Death and the means which he professes himself to use for prevention of that danger There is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the spirit And in 1 Cor. 9.27 I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast-away Which shews that he was not altogether above the fear of it And indeed this must needs be a sore trouble to them that have tasted of the Wrath of God in their former Convictions and have had the sense of his Love shed abroad in their hearts and have been comforted in the hope of Glory Neither Judas nor Cain ever felt such horror and astonishment under their despairs as a sincere Christian in this case of fears would fall into if he were not upheld by a secret power of Grace For alas they never knew so much of the Love and Goodness of God as the weakest of sincere Christians knows nor ever had such desires and hopes to enjoy him I come now to some Causes of these great Troubles in sincere Christians about Sin within 1. The first Cause is The awakened activity of Sin and Satan being effectually disturbed by the Spirit of Mortification When the strong Man keeps the House all things are at peace Luke 11.21 i. e. till the stronger the Lord Jesus enters and begins to take away his Goods and his Harness Then Satan bestirs himself and raises all the force of sordid Lusts and Corruptions which lay much more still before if Sin had been so active before the Sinner would have proceeded to the very acting of the Sin which now it doth but reach at being checked and held back by Grace which makes him say in himself how shall I do this great wickedness But now as things are ordered by the blessed Work of God there is a principle of Grace that forbids and hinders the acting of those Sins to which corrupted Nature is disposed And that conflict makes a great unquietness in the Soul and so gives a Christian much more notice of the wickedness of his heart than ever he had and hence arise those Troubles Distresses and Fears which I have spoken of there being so much ado to hold in the wickedness that would be breaking out and to repress the inward Motions of it As when Physick is admitted into the Stomach ill Humours are rouzed and that causes hard Gripes sick Qualms and sad Complaints These are ultimi conatus moribundi peccati the last Struglings of dying Sin First Cause 1. It 's the subtilty of Satan 1. To sollicite some Men less to outward Acts of Sin while unconverted because he sees and observes 't is usual with God to make their great and gross wickedness occasional to their Conviction and Conversion according to that in Matth. 21.31 Publicans and harlots go into the kingdom of God before you And therefore having hold on Men in a natural Estate he is not so zealous to excite them to Sin lest he should over-do and suffer loss Therefore I say he solicites some less for there are whom he drives on to much outragious Wickedness as the Publicans and Harlots 2dly To stir up Men converted as much as he can to Sin that he may make Apostates of them If they be not sincere which he knows not or make them shame their Profession by gross Acts of Wickedness or at least cause them to go on with the more trouble and discomfort 3dly It is the nature of contraries to be excited by the Opposition of their contraries as we see in Nature it self Water thrown upon the Smith's Coals makes them burn the more fiercely and so in Meteors Philosophers tell us That the cold Cloud gathering about an hot Vapour makes the Heat gather it self together and so it fires and thence comes the Lightning and the Thunder Thus Grace in the Soul pressing hard upon Corruption makes it more vehement in its strugling to preserve it self Thus 't is no wonder though Christians striving against Sin think it grows upon them because it is indeed more active and stirring than ever though not more in the Habit or Principle They have more evil desires and reachings and wishings toward Sin and thinkings and ruminations upon it than ever Sin that was always in them is more sinning in them Lust is more drawing aside and enticing and in conceiving as James 1.14 15. than ever it was Every man is tempted when he is drawn away of his own lust and enticed When Lust hath conceived it brings forth Sin and Sin when it is finished bringeth forth Death though the body of Sin it self was as much and more in the Soul And hence come all the forementioned Troubles the former Apprehensions which the Soul had of its peace with God being for a time eclipsed by these sad appearances Cause 2. They see Sin more clearly than they did before The Spirit of Grace is a Spirit of Light in the understanding by which they see the evil and sinfulness of all those within-door workings of Corruption which they scarce found any fault withal before and take notice of those stirrings of Sin which they did not mind before and so Sin being indeed more active than it was and they having better Eyes to see it no marvel that these think it much grown and be otherwise much troubled at it as Paul says I see another law rebelling and warring c. 3dly They have a greater dislike of Sin As understanding more of the evil nature of it and the worse apprehension they have of it the more they are troubled and disheartened at the sight of it If you see a company of Men coming
himself Exod. 2.11 with Acts 7.35 Moses whom they refused saying who made thee a ruler and a judge The same did God send to be a ruler and a deliverer He supposed his Brethren would have understood that by his hand God would deliver them But afterward having found the work so hard he could not hope to do it though God expresly set him about it and gave him his Commission for it Exod. 3.10 11. Come now therefore and I will send thee unto Pharaoh that thou mayst bring forth my people the children of Israel out of Egypt And Moses said unto God Who am I that I should go unto Pharaoh and that I should bring forth the children of Israel out of Egypt Yea when he had now had some experience of the power and presence of God with him in the undertaking yet he speaks as despairing of bringing it to any effect because he found so much difficulty in it Exod. 5.22 23. Moses returned unto the Lord and said Why is it that thou hast sent me for since I came to Pharoah to speak in thy name he has done evil to this people Neither hast thou delivered thy people at all So Christians newly converted make almost nothing of resolving if God will pardon them and speak peace to them to do all that they shall know to be duty and breaking off from all Sin for ever after But in process of time they find Sin so mighty in them that they think they shall never do any thing to purpose in that work of Godliness So they find themselves utterly unable for obedience and holy walking in their own strength This is the first Experiment tending to this dependance on the power of Grace in Chrst 2dly They find that there is a presence of God sometimes with them helping them against all weakness to perform their duty with much ease and pleasure so they are marvellously encouraged in trusting God Enlivened in seeking of him animated in speaking and acting for him and made free and chearful in submitting to his Providence insomuch that they cannot but wonder at themselves that they should be so transported beyond their ordinary bounds of weakness heaviness and indisposition as Hab. 3.19 The Lord God is my strength he maketh my feet like hinds feet and he will make me to walk upon high places And on this occasion they many times err thinking that it will continue always so with them as they have found it 3dly They find that this assistance usually comes in most when they are most sensible of their own weakness and despairing of themselves 2 Cor. 12.10 When I am weak then am I strong The like you shall see in the 94th Psalm 18. When I said my foot slippeth thy mercy O Lord held me up That is very notable and observable to this purpose Judges 6.14 The Angel bids Gideon go forth in this thy might why what was his might He being humble in the sense of his weakness God would be with him 4thly They find that the more earnestly they look to God for his help the more sensibly he is pleased to relieve and succour them with it as David said in the 28th Psalm 7. The Lord is my strength my heart trusted in him and I am helped They fail most when they either forget their weakness and think to go forth as at other times as Sampson said or when they conceive no hope of help from God but provoke him by despair to leave them for the time to sink in their sorrows And thus Experience plainly leads them to a constant and steddy dependance on the gracious Power of God for all their work and suffering When they find themselves unable God enabling them and that when they are most sensible of their weakness and when they wait most earnestly on him for strength What can be more plainly taught than all this teaches them to depend on the power of Grace for the performance of their whole Christian duty Now for the Uses Use 1. This shews how far they are from the true spirit of Christianity who make their weakness an Apology for their sloth and negligence instead of looking to Christ for strength of grace They cast off the Duties of Repentance and new Obedience and plead for themselves that they are not able of themselves for such work and God has not given them power and grace that 's requisite to it and therefore they must let it alone unassayed unendeavoured till more strength comes First 'T is evident they do not love Christian duty They are unwilling to it or they would be impatient of their weakness crying out for strength as the poor Syrophenician Woman when Christ seemed to neglect her Lord help me Matth. 15.24 25. 2dly They do not heartily believe the necessity of holiness and obedience to Salvation that of the Apostle Heb. 12.14 Without holiness none shall see God has no power on their hearts Nor that in 2 Thess 1.7 8 9. The Lord Jesus shall be revealed from Heaven with his mighty Angels In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ For let 's reason it a little If you believe these things why do you not live holy and religious lives Why do you suffer your Lusts and bruitish Appetites to lead and carry you to such Company and such Courses as you know are unsuitable to Christianity and such as you are ashamed Persons of any Religion and soberness should take notice of Why do you not set up a strict exercise of Religion in your hearts and lives and devote your selves to the practice of Godliness If you say you do not because you cannot you have no ability Then it seems you think you cannot but perish you cannot but be damned for he that cannot be holy cannot see God and cannot but fall under the Vengeance of Eternal Flames and do you believe this No no if you did you would not live an hour at quiet never enjoy your selves or any thing in this World but be always crying out O wretched man c. No I 'll never think you can be such monsters as to believe you are under a necessity of perishing and yet be pleased and quieted in that Estate But you will be secure and hope the best and quarrel at them that would disturb you Well If you will rather disbelieve God and make him a Liar than be disturbed in your security who can help it you will shortly find your Error Use 2. It informs us of the unsoundness of that Faith which looks only at safety from misery and not at the Spirit of Grace and Holiness to do all things through Christ True Saving-faith relies on God for grace to the performance of duty as well as for the Reward and for a freedom from Punishment Though at first Christians are usually but low in this act of Faith yet Experience brings them to it The third Use Use 3. Is