yielded any real obedience unto God therefore this threatning cannot be understood of the certain ruine of all that have hardned their necks after many reproofs if you he of this number there is free liberty and good encouragement for you to come to Christ notwithstanding Objection 5. But I am afraid that God has given me up to judicial hardness of heart that he has taken his spirit away from me and if so he does not intend me in the call of the gospel Answer 1. There is an hardness of heart that is not judicial indeed every man by nature is under the power of an hard heart there may be abundance of hard heartedness in you though no judicial hardness there may be some legal softness and tenderness and relenting where there is judicial hardness as it was with Pharaoh so there may be hardness where there is no judicial hardness this is an evidence of it because God promises them to take away the hardness of their hearts Ezek. 11.19 I will take the heart of stone out of your flesh and I will give you an heart of flesh 2. Many others have feared that they have been judicially hardened that have afterwards been converted they that are judicially hardened do not use to be perplexed with this fear the judgment it self is wont to deliver them from fears of this kind but it is a frequent thing for souls under trouble to be afraid of this others have seen afterwards that they have been mistaken and so may you 3. The reasons why persons under the work of conversion fear that they are given up to hardness and that the Spirit of God has forsaken them is because the spirit does after a while change its way of working when the Spirit begins to work upon them his manner is to discover their danger and after a while to give them some encouragement whereby they come to have strong affections sorrow desire delight and now they are easily perswaded that the Spirit is at work with them and dont look upon themselves hardened but after a while when these affection fail them and they find themselves dull and senseless now they are afraid that the Spirit has left them whereas the reason is the spirit has changed his work and is about to shew them what hearts they have in order to the work of Humiliation if men could maintain their lively affections they would never come to Christ therefore the Spirit of God does leave them unto and lead them into an experimental knowledg of the hardness of their hearts so that this is no sign of the Spirits leaving you but an effect of the presence of the Spirit his manner is to convince men that they are poor and wretched and blind and miserable Rev. 3.17 4. The conditional offer of the gospel is made to you how hard soever your heart is you are called and if you will accept you shall be saved God rejects none that come to him by Christ do you accept the gospel and God will never object your hard-heartedness against you he never turned any away because their hearts were hard come to him and he will give you pardon and a soft heart too Objection 6. I am afraid I have committed that sin for which there is no Sacrifice it is said if we sin wilfully after we have received the knowledg of the truth there remaineth no more Sacrifice for sin Heb. 10.26 and I am afraid it is so with me for I have had great enlightnings and since I have been enlightned I have been guilty of a great deal of rebellion against God and have felt the workings of enmity to God in my heart and if so it is a vain thing for me to come to Christ he was not sacrificed for such Answer For the answering of this Doubt I shall open this Scripture to you and shew you what is meant by sinning and by wilful sinning 1. By sinning here is not meant any sort of sin but some special sin particularly the sin of Apostacy and renouncing of the gospel this is evident because this sin is that which he speaks of in the verse immediately preceding there he speaks of mens casting off their Christian society and therewith the profession of the truth which is the thing he disswades from in this verse and he evidently speaks of Apostacy when he comes to explain his meaning more sully ver 29. he calls this sin a treading under foot the Son of God c besides the same Apostle speaking of the same sin Heb 6.6 calls it a falling a way 2. By sinning or apostatizing wilfully we are to understand a malicious apostacy the word indeed does signifie willingly but it also signifies spitefully or maliciously or as in our version wilfully there are three ways that men may apostatize from the profession of the Gospel they may do it ignorantly when men are blinded by the arguments of Hereticks they may do it against their light through a spirit of fear as some good men have done and many others that have not sinned unpardonably in time of Persecution many have through weakness denied the Gospel they may do it spitefully and maliciously that is here intended for they are said ver 29. to do despite to the Spirit of grace by this you may fee that though there have been many backslidings after your illumination though you have had a stubborn and rebellious heart yet you may be free from the sin here intended and have opportunity to come with acceptance unto Christ Objection 7. I have not the qualifications that are mentioned sometimes in the invitation of the Gospel as Isa 55.1 Ho every one that thirsteth come ye to the waters Mat. 11.28 come unto me all ye that labour and are heavy laden and I will give you rest therefore I fear I am not invited Answer 1. Some persons have these qualifications that fear they have not some men think they are not a thirst because they don't find longing desire after Christ their hearts are dead and senseless they don't find any love unto Christ but souls may be said to be a thirst when they are in want of refreshing when their souls are parched under the sense of Gods anger their hearts are ready to fail for want of comfort so they think they are not heavy laden because sin is not such a burden to them as it should be because they have not an heart to mourn for sin but there is no man can mourn for sin aright until he has closed with Christ but you are heavy laden if the anger of God and your danger do load you and you can't find any means in your selves to ease you of your burden Act. 16.30 What must I do to be save 2. The invitation is not confined to men that have these qualifications but only particularly applied unto them such are under special temptation and have special need of support it is one thing to apply the call to one particular
discovery of reason the light of nature does not teach us that there is any way of reconciliation much less does it teach us what it is the light of nature may discover to us that many pretended wayes of acceptance are delusions for it is contrary unto reason to imagine that God will take up with such things but to determine what is the way is clearly beyond the most raised understanding of man without divine revelation upon a supposition that there was a possibility of any other way of acceptance for sinners besides this by Jesus Christ and I know no ground from Scripture to say that God was confined to this way that he was necessitated if he would save sinful man to take this course in order to his Salvation it will unavoidably follow that the light of nature will leave man short of this knowledg how can the light of nature reach the free determination of the Will of God but besides this the knowledg of the way of our acceptance with God through Christ does necessarily suppose the knowledg of those two great mysteries that of the holy Trinity and that of the Incarnation of the Son God which do utterly surpass all the dictates of the light of nature Flesh and blood reveals not those things but the Father that is in Heaven Mat. 16.17 hence the Gentiles were utterly mistaken as to this way of reconciliation and as Paul speaks became vain in their imaginations But besides these there are many others who have been advantaged with the light of the Gospel that have been unsatisfied in that account which the Scriptures have given concerning the way of our acceptance and have pleaded for such methods of Salvation as the Word of God is utterly a stranger to withal wresting many passages of Scripture to vindicate their own delusions thus as the Jews of old so especially the Papists Socinians now go about to establish a righteousness which the Gospel does not acknowledg and fix upon a way of acceptance with God that has no better foundation than their own sophistical reasonings this is not to be attributed to any obscurity in the Scripture in the matter of our Justification but greatly to the pride that men have in their own understandings carnal reason suggests that otherwayes are more probable than that which is commended to us by God carnal reason is full of objections against the Doctrine of our acceptance by Christs righteousness and men know not how to deny their own reason they dent carry a sence upon their hearts of the imperfections and deceits of their own reason they know not what dim sighted things they are carnal reason is a thing much idolized many men have not learned that lesson to be satisfied in the testimony of God but make their understanding the rule and measure of Principles in Religion lay so much weight upon their own reason that they judg things must be so as their reason represents them loth to entertain any thing in matters of Faith that they do not see with their own eyes partly to the enmity of the hearts of men unto this way of acceptance by Christ this way of Salvation is very suitable to our necessities but no wayes suitable to our natural disposition mans heart would sooner fall in with such a way of Salvation wherein he might have somewhat of his own to glory in this way tends much to the exalting of God and abasing and emptying of man the spirit of man is to set up his own righteousness and not be beholden unto the righteousness of another which makes men unwilling to believe this Doctrine of our acceptance by Christ and this opposition of the heart hereto prepares men to receive the contrary Doctrine Arguments that have little strength in them will take great impression upon men of corrupt minds where there is strength of affections plausible pretences will gain consent slender proofs will serve the turn where mens spirits are strongly byassed But it were well if none else did reject this Doctrine but only those that do professedly plead against it there be multitudes that do joyn in making this confession that are far from entertaining it how high so ever mens professions be there are no more that do thorowly believe this than are regenerated and effectually called there is a kind of perswasion of it which carnal men may have which perswasion the Scriptures sometime calls Faith but it is such a perswasion as leaves men really ignorant of this Truth some men have a perswasion of it wrought by tradition because it is handed down to them from former Generations and generally received in the places where they live or by those that they have particular esteem for upon the same account that a Turk gives credit unto the principles of his Religion Jer. 2.11 the Doctrine is received upon the authority and testimony of man which leaves the Soul under such uncertainty as quite obstructs the spiritual efficacy of the truth upon their hearts There is a perswasion that arises from rational convictions their reason tells them that other wayes of acceptance are frivolous that of all wayes that are pretended this must needs be the true way and they can strongly argue that there is acceptance to be obtained in this way from the accomplishment of the covenant of works by Christ from the design of God to magnifie his Grace c. but this perswasion is not sufficient to encourage a foul to venture himself on Jesus Christ There fs also a perswasion that ariseth from common illumination besides that light which is let into the hearts of men in their conversion there is a more than ordinary illumination bestowed upon some sinners the spirit of God gives an affecting sight of the way of Salvatipn enlightning natural Conscience with a great discovery of the way of life by Jesus Christ this is called a tasting of the good Word of God Heb 6.5 the fruit whereof is a rejoycing in the Gospel Mat. 13.20 this illumination is only by an extraordinary assistance of mens natural reason not by giving an eye of Faith unto them neither is this light sufficient to satisfie all the objections which may afterwards arise in the heart hence such men if afterwards they have a thorow sight of their hearts dare not venture their souls on Christ till God by a further work of the Spirit has convinced them of the certainty of the Gospel but there is no man how great soever his profession how large soever his knowledg is that continues in a natural condition does thorowly be-believe this truth This I shall clear up by two Considerations 1. Because all those that do thorowly believe this will immediately venture themselves upon Christ as there is no perswading of men before to come to Christ so there can be no keeping of them from Christ after they are convinced of this the assurance of the truth of the Gospel is ever accompanied with a powerful operation
of it upon the heart â— Thess 1.5 God teacheth men the truth of the Gospel and thereby prevails with them to come to Christ in that way it is the Father puts forth his drawing power Joh. 6.44 45. the Gospel alwayes works effectually where it is believed and received as the truth of God 1 Thess 2.13 God carries on all his works upon the hearts of his Elect in a way of conviction the devils way of working is by blinding of man by prejudice and false reasons but Gods way of working is by teaching of men thus God carries on preparatory work and thus he carries on saving work God deals with men as with rational creatures and prevails upon their hearts in a way suitable to those natures though he put forth acts of power yet not of violence on the Will but he gains the consent of that by the discovering of those reasons that are of sufficient weight to sway it indeed the understanding and will in man being faculties of the same soul and really one and the same thing the same act of God upon the Soul that puts light into the understanding does also suitably incline the will God works all holy inclinations in the will by convincing us and making us believe those truths that are the grounds of them we believe and love believe and repent believe and fear believe and submit believe and so venture on Christ God convinces us of the truth of the Gospel and that there is sufficient righteousness for us in Christ and so we come to him John 16.10 and therefore all those that are assured of the truth of the Gospel do close with Christ and are regenerated and this leads us to the interpretation of several passages of Scripture where such Men as assent to the Doctrine of the Gospel are said to be in a good condition Rom. 10.9 If shou shalt confess with thy mouth the Lord Jesus and believe with thine heart that God raised him from the dead thou shalt be saved 1 Joh. 4.15 Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he is in God 1 Joh. 5.1 Whosoever believeth that Jesus is the Christ is born of God 1 Joh. 5.4 Who is he that overcometh the World but he that believeth that Jesus is the Son of God These passages are not to be understood of that Faith which is common to Professors that Faith that may be separated from holiness which James calls a dead Faith Jam 2. ult but of that assurance that is wrought in the heart by the Holy Ghost A second thing that clears it is that when natural men fall under the awakening work of the Spirit they immediately call the Gospel in particular this truth of the safety of our appearing in Christs Righteousness into question though they might seem before to themselves and others well satisfied yet when ever they come to lie under the sense of Gods anger and Conscience is writing bitter things against them they are full of scruples and objections against the Gospel t is a long time usually before such persons can give entertainment to this Truth and when it is done it is wrought in them by the mighty power of God all that Ministers can urge upon them will not take place the choicest Evidences will not sink into them till God opens their hearts as he opened the heart of Lydia sometimes the hearts of such men will be objecting against this way in general as if there were not salvation for sinners in this way they scruple how the righteousness of one will avail for the Salvation of another c. but principally their scruples are respecting themselves in particular they are not satisfied that God calls them that there is enough in Jesus Christ for the washing away of their sins that God would take it well for them to venture themselves on Christ they think they must be better first and more broken for their sins this is directly contrary to the Doctrine of the Gospel for the Gospel does not only teach in general that there is salvation in Christ for sinners but that it is safe for any that will be they never so blind hard-hearted impenitent and rebellious and guilty to venture themselves on the righteousness of Christ men do not only oppose the Gospel when they question whether Believers shall be saved but when they question whether there be sufficient encouragement for them to come to Christ There are two sorts of natural men that are pretenders not only to the belief of the truth of the Gospel but also to trusting in Jesus Christ which upon examination will be found to deceive themselves one sort are many unawakened sinners some of whom are not so much as civilized nor of moral conversation yet they profess to place their trust in Jesus Christ such as those the Apostle Iames expostulates with Iam. 2 14. ad finem but what ever such men say concerning their putting their trust in Christ the real foundation of this hope is an ignorance that they have offended God they may please themselves sometimes with the general notion that Christ has wrought out redemption for sinners and make a little use of Christ dying for sinners to quiet their hearts but the bottom of their confidence lies in this that they are strangers to the provoked justice of God they dont think that God is angry for their sins they live a life of carnal security Psal 50.21.55 11.9 the other sort are self-righteous sinners who say they put their confidence in Christ but their great encouragement is that they have attained somewhat that does draw the heart of God unto them there are many self-righteous men that do not profess any trust in their own righteousness they have been so trained up in the contrary Doctrine that they could not quiet their own hearts if they knew that they did it but yet under a notion of resting upon Christ they rest upon themselves their religious qualifications are their main stay they are far from putting themselves upon a strict Trial by the Law but they imagine some excellence in themselves and that is their encouragement to go to Christ the Jews made account their works would do much towards their Salvation the grace of God making up the defects thereof Rom 9.32 so do those trust partly to their works partly to Christ making a mixture of the Law and Gospel and both these sorts of men notwithstanding their pretences are strangers to the safety of appearing in Christs righteousness And as natural men do not truly believe this Doctrine so Saints themselves have but little belief of it the people of God may justly fall under that reproof Luk. 24.25 Fools and slow of heart to believe there are times when God is pleased abundantly to assure the Souls of his people of this truth 1 Thess 1.5 the fruit whereof is a sweet and quiet resting upon Jesus Christ but the natural unbelief of
the heart is darkening that light which God has put in and though it cant utterly extinguish it yet it raises many mists that do obscure it Paul himself that seems to be second to none in the knowledg of Christ intimates that he was sensible of a great want here in that expression that he may know him the power of his resurrection Phil. 3.10 There are these frames of heart that the people of God are subject unto that do plainly demonstrate that there is but little Faith concerning this Doctrine the first is a slighty frame concerning it as if it were not a matter of much moment whether it were true or no sometimes when Saints are meditating of it or hearing of it and the invitations of grace there is a senseless and regardless frame as if it were not worthy observation Discourses of that kind are not relished but become light food whereas if it were received by a lively Faith it would be affecting being a thing of greatest concernment the Doctrine of the Gospel when entertained by Faith is as a cordial to the Soul it is meat and drink to it Cant. 2.3 I sat under his shadow with great delight this Doctrine is full of sweetness and comfort 1 Pet. 1.9 16. Acts 1.34 the more assurance men have of the truth of it the more comforting power it has on the heart The second is a self righteous frame for as this spirit reigns in many natural men so it prevails much in Saints there is a great aptitude to be comforting of themselves in the hopes of acceptance with God from their own graces and duties not only as an evidence but as that which does ingratiate them with God hence they are more ready to trust in God when under the sence of gracious frames and their holy carriages then at other times whereas were they under the lively apprehensions of the certainty of this way of Salvation by Christs righteousness they would see there were no need of these things to commend them to God and were there not secret jealousies about the sufficiency of Christs righteousness for them they would not be so ready to catch at any appearance of somewhat in themselves to commend them to God such carriages are to be layed to the charge of an unbelieving heart The third is a discouraged frame Christians are many times much over-born with this frame their spirits are sunk within them lest they be not upright for fear they never had a thorow work of regeneration there are many more immediate occasions of this sometimes because they have not a distinct knowledg of the several steps of the spirit of God under the work sometimes because they see so little sanctification sometimes because they imagine that God does not deal with them as with such as are truly converted he dont answer their prayers comfort their Souls meet them in Ordinances as he does others but the very foundation and root of their discouragement is their doubtings of the truth of the Gospel for we may observe that men under discouragement are still harping upon the greatness of their provocations and their unworthy carriages they run in a legal strain they are still insisting on the multitude and aggravations of their sins had men but a spirit of Faith prevailing in them these would be humbling things but not discouraging men would not so harp on this thing but would see enough in Christ to quiet their hearts Psal 71.16 45 Isai 24. and accordingly it is observable that when a Saint is under greatest discouragements if God does but open his eyes to see indeed this way of Salvation by Christ he will no longer stand insisting upon his fears but with comfort and joy roll himself on Christ the inward discoveries of the Gospel make his temptations vanish yea he does not only rejoyce in Christ but can sometimes discern that sincerity which he was so doubtful of before indeed the doubting of the Gospel does not only make the hearts of men fail when they are fearful of their sincerity but it has often also a considerable influence into those doubtings about sincerity and hinder men from seeing those evidences that are discernable of their uprightness by all which it does appear that it is a matter of solemn care that sinners be convinced and assured of the truth of this Doctrine that it is safe appearing in the righteousness of Christ and that Saints also be further convinced that they may grow up to all the riches of the full assurance of understanding to the acknowledgment of the mystery of God even of the Father and of Christ as the Apostle speaks Col. 2.2 which is the design of this present Treatise CHAP. II. TWo Things Promised 1. THe possibility of Salvation of Sinners it is not beyond Gods Mercy nor contrary to his Justice 2. What is intended by the Righteousness of Christ To make the way to the Subject proposed more plain I shall premise two things First That there is a possibility of the Salvation of Sinners for a sinner when his Conscience is awakened lies open to that temptation among others that it is impossible for such an one as he to be saved and these fears arise upon a double account the first is he fears it is beyond the mercy of God to pardon him his sins are so great that they have turned away the heart of God from him that God cannot find in his heart to pity and pardon such a sinner as he is man is very prone to limit the mercy of God and entertain low and dishonourable thoughts of his grace especially when under a sense of his anger but such an imagination as this is altogether groundless what his merciful purposes are towards this or that particular man is beyond us to determine till he makes it known but no man has cause to question the sufficiency of Gods mercy in order to his pardon and salvation there is an infinite Ocean of mercy in his heart sufficient for all sinners To clear up this I shall shew first wherein the merciful nature of God does consist and then shew you the greatness of it For the first The merciful nature of God is a divine perfection whereby he can find in his heart to shew mercy if he pleases a merciful nature in man is a bent and inclination of heart unto the exercises of mercy the heart of man is biassed set and bent that way but we must not conceive this of God the merciful purposes of God were the free actings of his own will God was an absolute free Agent either to bestow mercy or deny it as he pleased if he had naturally an inclination to shew mercy he could not have forborn to shew mercy without going contrary to the inclination of his own heart the exercise of mercy does not flow necessarily from the merciful nature of God but he exercises grace freely from His Sovereign Wiâ—l and Pleasure there is nothing in Gods
set in the second place of dignity the throne being the highest the Lord Jesus is advanced unto greater glory in heaven as he is man then any angel in heaven in special besides other particulars in having the administration and government of all things in his hands This Exaltation of Christ is a clear evidence of Gods accepting that sacrifice that he offered up for us 〈◊〉 and being fully satisfied for our sins by the sufferings of Jesus Christ And there are three things therein that serve to convince us hereof 1. By Christs Exaltation he is delivered from that suffering estate which our sins brought him into he is hereby set free from that state of humiliation which he was in for our sins vengeance had taken hold of Christ as our surety the justice of God seized him he was apprehended as one liable to the Law and God took vengeance on him and soured out wrath on him but now by his Exaltation he is set at liberty justice has dismissed him God has done exacting any more punishment on him which is a clear evidence that he is wholly discharged of that guilt that was upon him Christ subjected himself to the wrath of God and God punished him as much as he pleased Christ bore the curse till God laid it was enough In his resurrection God opened the prison door and let him out God sent an Officer to deliver him from his grave Mat. 28. 2. The angel of the Lord descended from heaven and came and rolled back the stone from the door Gods delivering of Christ evidenceth the satisfaction that he has received by his sufferings if Christ were not risen it would be an argument that sins were not satisfied for 1 Cor. 15.17 If Christ be not risen your faith is vain ye are yet in your sins but his resurrection shews that Gods demands are answered and therefore when Christ was raised from the dead he is said to be justified God gave him a legal acquittance and discharge from that guilt which he had taken upon him 1 Tim. 3.16 God was manifest in the flesh justified in the spirit the Apostle Peter expresses it thus he was quickned in the spirit 1 Pet 3.18 so that when he was quickned he was justified Christ could never have been delivered out of the hands of Justice if he had not paid the uttermost farthing Hence we are said to have a lively hope by the resurrection of Christ 1 Pet. 1.3 God has begotten us again to a lively hope by the resurrection of Christ from the dead this consideration is a means by Gods blessing to beget a lively hope in us the ground of our hope is the resurrection of Christ it might better be rendred a living hope the same word is rendred living 1 Pet. 2.4 this is such an hope as will abide and continue the hope that is built upon the foundation will never fail other hopes may dye away but this is a living hope a parallel Scripture to this is 1 Pet. 3.18 we have the answer of a good conscience towards God by the resurrection of Jesus Christ a well-informed conscience is satisfied with this when a mans conscience accuses him of sins they are manifest and he can't deny them heinous and he can't excuse them yet this silences those accusations that Christ is risen Conscience sees in the resurrection of Christ the satisfactoriness of his sufferings and has peace on that account that the debt is paid and upon the same account it is that Paul attributes power to the refurrection of Christ Phil. 3.10 that I may know him and the power of his resurrection when God sets this consideration home upon the heart it has a mighty comforting power this will raise up a drooping spirit when a man is distressed indeed with the guilt of sia the world has no power to comfort him his priviledge cannot his duties cannot but this thing set home has power to ease his heart resiesh his soul silence his conscience the sence of this brings great comfort to a christian and the Apostle mentions this consideration as the security of christians against condemnation and as that which adds further encouragement to that which rises from his death Rom. 8.34 Who is he that condemneth it is Christ thao dyed yea rather is risen again 2. By Christs Exaltation he is rewarded for his sufferings God presently upon his sufferings took him up into heaven and bountifully rewarded him for his undertaking some seem loth to grant that Christ did merit for himself but there is no danger in affirming that according to compact God did gloriously recompence Christ for his Obedience and sufferings for us the primary design of Christs undertaking was to merit for us but it was every way suitable that this service of his should be rewarded 2 Phil. 8.9 he humbled himself and became obedient to death the death of the cross wherefore also God hath highly exalted him God took wonderful contentment in it that Christ would lay down his life for us that is the intendment of that expression therefore doth my Father love me because I lay down my life John 10.17 God did highly approve of it and took a complacency in it and in Christ by reason of it and manifested his approbation by rewarding it Christ has a glorious reward in heaven and this is an evidence that he has gone thorow his undertaking that he has not failed in the work that God committed to him If Christ had failed of righteousness not only we but he also would have failed of glory Christs own had a dependance upon his working out of perfect righteousness as well as ours his happiness and ours were imbarked together if he had not run the race he had not been crowned if he had not been a conquerer he had not received the prize if he had sunk under the work and not compleated our redemption God would not have bestowed this reward upon him but since he has received a glorious reward we may conclude he has done his work and performed the Office of a surety this argument the spirit of God makes use of John 16.8 9 10. the comforter will convince of righteousness because I go to my Father and ye see me no more the way whereby Christ came to sit down on the right-hand of the majesty on high was the purging of our sins with his blood Heb. 1.3 the thing whereby Christ came to be admitted into the holy place Was the obtaining of eternal redemption for us Heb. 9.12 The way that he came to partake of that priviledge of sitting down with his Father on his throne was the overcoming the difficulties of the work which he undertook Rev. 3.20 3. By his Exaltation he has the administration of things put into his hands that he may bestow upon sinners that salvation in order to which he suffered that he may put him into the possession of that glory which was the end of his undertaking it is
receive Gods testimony and act faith thereupon until he knows God Paul says I know him whom I have believed 2 Tim. 1.12 and every man must know God before he will believe him many men â—o entertain some of the things that God says so the Devils believe and tremble but those perswasions rise from the convictions and not from faith in Gods Word No man will receive any thing meerly on Gods testimony until he know him and therefore will not be assured of that which he can know no other way but by faith and which carnal reason has many objections against 3. The conviction of this Truth is by the Spirit of God it is the work of Gods Spirit to satisfie the heart in this that it is safe appearing in the righteousness of Christ God does create light in the mind to discover this the outward call of the Gospel presents the object before men and the work of the Spirit is to give men eyes to see the truth of it mens natural reason makes them understand the sense of the Proposition and the Spirit of God puts a new light in them whereby they understand the truth of the Proposition their perswasion about this is the fruit of Divine Instruction This I shall shew from several Texts of Scripture John 16.7 8. The comforter will reprove the World of sin of righteousness and of judgment in this Text for the clearing of what is before us we shall take notice of three things 1. That the comforter here is the Spirit of God this is clear not only because he was a person sent to assist in and succeed the Ministry of the Apostles but also because he is called the Spirit of truth John 14.16 17. He shall give you another comforter even the Spirit of Truth 2. That the works of the Spirit here is conviction so 't is in the Margent the word signifies to convince by Argument and Reason and here is the Argument that the Spirit shall convince by ver 10. Because I go to my Father and ye see me no more so the word is used John 8.9 1 Cor. 14.24 3. That the thing that the Spirit does convince of is our safety in Christs Righteousness it is his righteousness that he speaks of for his going to the Father is the argument of it and it is the sufficiency of his righteousness to our salvation This is clear by two things First Because the Spirit is promised to confirm the Doctrine of the Apostles And then Secondly because the argument mentioned verse 10 does confirm this truth Christs Ascention to the right-hand of God shews that he has performed the work he came for and wrought righteousness John 6.45 Every man therefore that hath heard and hath learned of the Father commeth unto me the meaning of this is not that all that were godly among the Jews that had been taught of God should ackowledge Jesus of Nazareth and depend on him this is indeed a truth that upon the setting of convincting light before them they would do it so did Nathaniel Joh. 1.49 the Eunuch Act. 8.37 Cornelius and Lydia this is not the meaning for when he says every one that hath heard learned of the Father he means every one that has been taught by God the Doctrine of the New-Testament and he speaks of such teaching as did immediately draw men to Christ but the meaning is that they who have been taught the Gospel by God will believe on Christ so that this is clear from hence it is the work of God to encourage men to come to Christ and God encourages men by satisfying their hearts in the safety that is in the righteousness of Christ that perswasion that draws men to Christ is wrought by God. Rom. 8.30 And whom he called them he also justified by this Scripture it appears that it is Gods work to satisfie the heart in the safety of coming to Christ when he sayes that they are called of God he means they are inwardly called of God he intends not the outward call because he speaks of it as a proper effect of Predestination and certain fore-runner of Justification and this inward call is nothing else but the enlightning of the mind to see the truth and certainty of the outward call so that those Arguments which God sets before us in his Word to perswade us to come to Christ those he satisfies our hearts in by the inward work of his Spirit by his Spirit he sets home the precepts invitations and promises of the Gospel this inward Call is that which satisfies the heart so that it answers the call of God. Objection 1. It seems not to be work of the Spirit to convince men that they may safely appear in Christs Righteousness because after they have been convinced they doubt again and call it in question whether they may venture on the righteousness of Christ Answer We may well argue that if they have been convinced throughly by the spirit that they will never be utterly carried away with unbelief to reject this truth but we cannot conclude that they would never doubt men may call those things in question which they have learned by the spirit of God so the Prophet did 1 King. 13.17 18 19. yea men may question things that they have been taught by the saving work of the spirit God revealed it to the Disciples that Jesus was the Son of God Mat. 16.16 17. yet afterwards they questioned it Luk. 24.21 they say we verily thought it had been he that should have redeemed Israel the Psalmist no doubt had been convinced that God is a rewarder of them that diligently seek him and yet afterwards he had such workings of heart as these verily I have cleansed my heart in vain Psa 73.13 and it is no wonder for the blindness of the mind is but in part removed and sometimes they have not the exercise of that light which is in them the Devil is busie to throw scruples and objections into their hearts and they have several principles in themselves that lead them to doubt of those things that God has convinced them of they have a principle of unbelief carnal reason and enmity to the truth so that it is no wonder that they have doubts about it Objection 2. If men were convinced by the spirit they would have more understanding than many of them have of this way of salvation many of them understood very little of the confidency of this way of Salvation with the Law of God how the sufferings of one could answer for so many there are maeny Objections that they dont see through Answer Every one that is taught of the spirit has so much knowledg in this way of life as is a foundation for Faith he must have so much knowledg as that his Conscience may be satisfied in the truth of it t is also true that the teachings of the spirit do clarifie mens understandings they come hereby to have more clear conceptions of
Gospel truths but men may be taught by the spirit and yet be very unable to give a resolution of many Objections the Disciples were taught of God that Jesus was the Son of God Mat. 16.17 and yet knew not what to say to that Objections that Elias must first come Mat. 17.19 tho a Christian cannot answer many Objections about the sufficiency of Christs Righteousness yet he knows that that will satisfie his heart that it is sufficient namely that God gives this testimony to it and invites him to venture upon it 4. Consider in what way the spirit of God works this conviction and assurance and that is by a spiritual illumination of the mind the spirit of God is not wont in adult persons to reveal this Doctrine in any extraordinary way he works this conviction in such adult persons only as have the knowledg of the Doctrine by hearing and reading of the Word men must not expect to be taught that in a miraculous way which they may learn in an ordinary way neither would this be suffieient to work a through conviction and assurance of it a man may have things revealed unto him extraordinarily by God that has no Faith as Balaam neither does the Spirit assure men of this in way of testimony the Spirit of God is wont to testifie and witness some things to the soul of the Saints the Spirit it self beareth witness with our spirits that we are the children of God Rom. 8.16 but he does not in that way reveal unto men the truth of the Doctrine of the Gospel but he openeth our eyes to see the truth of it the Spirit gives us eyes to see and also the actual understanding of the truth of the Gospel he puts a principle of spiritual understanding into us by a work of creation ye were sometimes darkness but now are ye light in the Lord Eph. 5.8 he also assists us actually to discern the truth of this way of salvation by Christ while the soul is hearing reading and meditating of it he puts a light into him discovering it to be true and sometimes while the soul is thinking of his misery the spirit brings to remembrance some word and with that puts in a light into the soul that satisfies the heart in the truth of the Gospel and this is wrought these three wayes 1. The Spirit helps us to see the truth of this in the testimony of God in his Word 't is not any inward testimony that our Faith depends upon but the testimony of God in his Word and the inward work of the Spirit is to help us to receive the sure Word of Prophecy and depend upon that God witnesses in his Word plentifully to that that there is salvation wrought out for us by Christ that he has redeemed us purged away sins brought in everlasting righteousness and in this testimony of God we see the truth of the thing it self the Spirit satisfies the heart and clears it up to him that this is Gods testimony that it is no deceit that it is not any device or forgery of man under a pretence of Gods testimony but that this is the very Word of God the Word comes in Gods Name and has many characters of divine authority in it and the soul is satisfied that it is Gods Word 1 Thess 2.13 ye received it not as the word of men but as it is in truth the Word of God The Spirit also satisfies the heart in the faithfulness of God naturally men have no assurance of the faithfulness of God though they profess it but the spirit convinces the soul that the Lord is a God of truth I know him whom I have believed 2 Tim 1 12. he does with Sarah judge him faithful that has promised and here though his soul be precious to him yet he can quietly venture it upon his Word 2. The Spirit helps us to see the certainty of this in a way of reasoning from other Principles which we do undoubtedly receive there is an assurance by arguing from such things as we are certain of this is called the demonstration of the spirit 1 Cor. 2.4 when once a man is principled in that foundation that the testimony of God in his Word is certain and infallible then he is assured of such principles as these that Jesus Christ who was our Surety is exalted to the right hand of God that sinners are invited to rely upon the blood of Christ that Christ has fulfilled the righteousness of the Law for us for these things are plainly laid down in the Word of God he had the notion of these things before but now he is assured of them and being assured of them God help him to argue from them the infallible certainty of salvation by Christs righteousness John 16.10 the spirit convinces of righteousness because I go to my Father so a Christian sometimes after he is come to Christ finds by experience in that way the sanctifying and comforting presence of God with him and from hence he argues and is more established in the Doctrine of salvation by Christ 3. The Spirit helps to see the glorious excellency of God and Jesus Christ and thereby the great Objections of his heart do vanish away and fall of their own accord there are some less Objections which arise for want of distinct knowledg and from a mis-understanding of some places of Scripture which though they prove temptations yet don't wholly hinder the workings of Faith but the main Objections of the heart were that God could not find in his heart to pardon such sins as they have been guilty of and that the Law threatens them with ruine but the spirit discovers unto the soul the excellency of God in Christ the riches of Gods grace and the preciousness of the righteousness of Christ and then those Objections fall Psal 36.7 How excellent is thy loving-kindness O Lord therefore the sons of men put their trust under the shadow of thy wings Joh. 17.3 This is life eternal that they might know thee the only true God and Jesus Christ whom thou hast sent Consider 5. That this is a great work of Gods Spirit to convince men and assure them that it is safe appearing in the righteousness of Christ it is a matter of exceeding great difficulty to give entertainment unto this truth and hence it is that many men are never satisfied in it all their dayes they continue all their lives long under the means of grace and yet never come unto the knowledg of this truth and many others whom God has perswaded of it have been long before they were satisfied though they have been full of inward troubles and fears and thereby put upon it to be inquisitive into the way of salvation yet were long before they came to Christ their hearts were unsatisfied about their safety in so doing and after prevailing and clear conviction doubts are ever and anon arising in their hearts and this difficulty must needs be very
great considering these things 1. That Man in his natural state is an enemy to this way of salvation as man is an enemy to the Law of God so to the gospel of Jesus Christ the heart dont like this way of salvation man had rather be saved in another way man is proud and can't endure to go a begging and be beholden to the free grace of God for his salvation he had rather earn it himself than take it as a gift of God hence men set their wits on work to descry another way that is more suitable to their honours and to find exceptions against this way of salvation by Christ he don't like the method and so is inventing of cavils to turn off the calls of God. 2. That man is ignorant of the gracious nature of God men don't understand how merciful God is are apt to measure the compassions of God by their own and make a judgment of God by themselves hence they are full of carnal reasonings against this way of life they think it is a great deal more probable that they should be accepted on the account of some worthiness in themselves they think it utterly unlikely that God should accept of them till their hearts are better they think it would be desperate presumption to venture upon Christ before they are better they think God is so angry with them that he cannot find in his heart to pardon them they take notice of the severity of God upon others and conceive of him as very difficult to pardon they imagine there must be something considerable in them to commend them to God and draw the heart of God unto them 3 The Devil is busie to hinder men from entertaining this truth the Devil is most industrious in this matter because their entertaining this truth will deliver them from his dominion 2 Cor. 11.3 he is possessing of men with prejudices against this truth casting in objections and fortifying of the heart against the perswasions of the word and this does considerably increase the difficulty because of the subtilty of Satan to represent his temptations with great appearance of reason and smooth a delusion so that it shall have a great face of truth because of his ability together with his reasonings to work so upon the affections as to make the soul more opposite to the entertaining of the truth 4. Man by nature does not believe the testimony of God this truth cannot certainly be known but by faith reason may argue something for it but not conclusively but natural men are destitute of a principle to receive the testimony of God they are ignorant of the glorious nature of God and so of his faithfulness and therefore though they may look on it a thing probable because of Gods testimony having heard a same of him yet they cannot be assured of it upon his word since they know him not so that it is a great and wonderful work of Gods spirit to help men over all these difficulties and convince them that 't is safe appearing in the righteousness of Christ Consider 6. The evidence that this work of the spirit gives in to the truth before us and we may plainly gather from hence that it is safe appearing in Christs Righteousness For 1. The Spirit of God is holy and cannot deceive or delude us it is in consistent with the spotless purity of the spirit of God to convince us of that which is not true who can imagine that the holy spirit of God would take pains with men and work a miraculous change in them to make them believe a lie why does God busie himself so in this work but that it is of everlasting concernment unto the souls of men it is true that God may judicially blind men by withdrawing light from them but he never goes about to perswade men of a lye would God perswade men to cast themselves upon Christ if there were not safety in so doing 2. We are commanded not to quench the Spirit 1 Thes 5.19 we must cherish the motions and entertain the convictions of the spirit which certainly would not be our duty if the spirit did convince of any thing that is not true we are not bound to receive delusions but by all means to be oppposing and resisting of them it cannot be our duty to entertain salshoods and give way to deceits and therefore those convictions which we are bound to cherish are certainly true I might also argue from the manner of the spirits convincing which is by enlightning and opening of the eyes but if this which he convinces us of were not true the conviction would be by blinding of us and putting out our eves where one by sophistical reasonings does perswade another of a salshood makes him believe a lye he does it by darkening his understanding the opening of the eyes is not the way to lead men into error Argument 8. That Righteousness upon the account of which God bestows the beginnings of salvation here it is safe to appear before God in but upon the account of Christs Righteousness God bestows the beginnins of salvation here There are some degrees of salvation which God bestows upon believers here upon the account of his righteousness they have an inchoation of salvation already God begins to fullfil his promise presently Tit. 3.5 2 Tim. 1.9 they are justified already Acts 3.39 all that believe are justified they are adopted 1 John 12. as many as received him to them gave he power to become the Sons of God even to them that believe on his name they are saved from the curse of the law as to outward dispensations Rom. 8.28 all things shall work together for good to them that love God that are called according to purpose But I shall only urge two things wherein the people of God have experience of the beginning of salvation and therein an evidence of their full salvation by Jesus Christ in due time namely sanctification and inward comfort 1. The people of God are sanctified in a way of believing on the righteousness of Christ they that do believe in Christ are sanctified they do lead an holy life dying unto sin and living unto righteousness they are delivered from the servitude unto sin and do become servants of God indeed this cannot be made evident by experience to the world because the world cannot certainly know that those that profess faith in Christ have it in reality nor that those that seem to live an holy life do so indeed yet there is that which falls under the observation of the world that may considerably help forward their satisfaction in this particular 1. Among those that do profess to believe in Christ there are many that live in such a manner that there is not evidence that they are not sanctified 't is not so with all those that profess to believe in Christ there are many that make such a profession that have no faith and therefore it is no wonder
if they be not sanctified but there be many in whose lives there is no evidence that they are destitute of holiness no man can justly charge them with living in any known sin with any unmortifyed corruption or acting from a corrupt principle in religion but this cannot be said concerning others that do not make this profession moral men among the Heathens Turks or Jews there are few or none of them but would make it evident to a man of a discerning spirit that was familiarly acquainted with them that they were under the rule and power of some lust 2. Among those that profess to believe in Christ there are many men in whom there are very speaking evidences that they lead an holy life they do not only walk inoffensively in their conversation but there is a great deal of the breathings of a spirit of holiness in them their carriage savours of the fear of God love to God submission to the will of God care of the advancement of the glory of God there carriage has a great relish of piety and holiness there is as much appearance of holiness as can ordinarily be expected from men that have still a principle of corruption remaining in them 3. Many of those who has formerly lived a corrupt life when once they are in appearance brought home to Christ do give great evidences of an holy life many that live among the people of God do live very corruptly but when once such men come to embrace the Gospel in appearance many of them do become very exemplary in holiness cast off all their former ways of sin and live an humble spiritual obedient life as far as man can judge But there are two wayes whereby the truth of this is evident above exception One is by the testimony of Gods Word the Scripture does commonly give the title of Saints unto believers hence that title of Saints in Christ Jesus is given to the Church at Philippi 1 Phil. 1. so they are called holy brethren that are partakers of the heavenly calling Heb. 3.1 and Saints and faithful in Christ Jesus are used as terms equivalent Eph. 1.1 all those that are implanted into Christ do crucifie their corruptions Gal 5.24 hence good works are a demonstration of the truth of Faith James 2.18 Another way whereby it is made evident is by the experience of many saints hereby it is made evident to them though not unto the world every believer has experience of a great change in himself though they have many fears whether it be indeed a life of holiness that they live it is exercising unto them whether they go beyond hypocrites and are acted by any higher principles than self-love and confcience yet there be several that at times do evidently see a spirit of holiness working in themselves so that their consciences do bear witness that they are the children of God besides what they do perceive of a daily bent of heart to keep Gods commands there are at times more visible and sensible actings of grace there are times when the strings are wound up to the height when grace breaks forth as the light and the heart is satisfied in that that he has a spirit of holiness John 21.17 Lord thou knowest all things thou knowest that I love thee Psal 18.23 I was also upright before him And this fanctification which the people of God have they have in a way of believing some take sanctification so largely as to comprehend the work of regeneration and count regeneration also an effect of closing with Christ but I will not now discuss that controversy though there is no doubt but regeneration is the fruit of Christs purchase but I take sanctification for that work of Gods spirit whereby he does more and more purge away the remainders of sin and carry on the work of holiness in the hearts of his people and this is the fruit of faith in Christ Acts 26.18 they are sanctified by faith that is in me Gal. 2.20 I live by the faith of the Son of God who loved me and gave himself for me and this sanctification comes from Christs purchase he has by his death redemed us from the power of sin Tit. 2 4. who gave himself for us that he might redeem us from all iniquity and purisie to himself a peculiar people zealous of good works so John 17.1 Pet. 1.18 19. Heb. 9 14. 2 The people of God have inward spiritual comfort in a way of believing in the righteousness of Christ it is very true that many men that do not profess the true religion and many others that tho they do profess the true religion yet do not in sincerity embrace it have much inward comfort under an expectation of blessedness hereafter but the people of God that do believe in Jesus Christ have inward comfort in that way peculiar to themselves Which we may consider under these two heads of peace of conscience and communion with God. 1. The people of God in a way of believing have peace of conscience and this is not a particular priviledge of some believers but a blessing that all do in some degree partake of those men that before their coming to Christ were under the terrors of an evil conscience conscience was terrifying of them and binding them over to eternal judgement do upon their closing with Christ enjoy a tranquility of mind and inward peace Indeed this peace may be interrupted and disturbed because of darkness and temptations and because conscience is but in part satisfyed but they are never brought back to take up such conclusions against themselves as before their closing with Christ but commonly they do enjoy some comfortable serenity of heart have the answer of a good conscience by the resurrection of Christ 1 Pet. 3.21 this comes to pass by these two things 1. When a soul comes to Christ the soul is satisfied that there is peace with God to be obtained in a way of coming to Christ that there is safety in coming to Christ the inward call of the Gospel satisfies the soul that there is salvation in Christ for all that come to him conscience is thereby well satisfied in the sufficiency of Christ the freeness and the fulness of the grace of God 1 Pet. 2.7 to him that believes Christ is precious the objections of the heart are removed by the convincing work of the Spirit 2. The first act of closing with Christ is not so sensibly done but that he does take some notice of it some after acts of faith may be more plain and in continuance of time the soul may lose the exact knowledge of the time of his first closing with Christ and the circumstances of it but this first closing with Christ is not so secret a thing but that it falls under the observation of conscience Jer. 3.22 This is clear For 1. The act it self is very observable when the soul comes at first to close with Christ there is a weighty change
wrought in it it is a thing quite contrary to what he has been doing he has been reasoning against it making objections standing out against all the pleadings of God with him but now when he closes with Christ he lets fall all his objections and gives entertainment unto Christ before he despised him now he prizes him before argnments did not sink into him now they do now he makes Christ well-come this is exceeding remarkable easy to be observed this carriage of the soul is set forth in Scripture by opening to Christ coming to him marrying of him is so contrary to his carriage immediately before that it is of easy observation 2. There is a great ability in conscience to take notice of the more secret stirrings of the heart conscience has a wonderful quick eye conscience is a curious observer of mens actions Rom. 2.15 the conscience takes notice of the secret windings and turnings of the heart the desires the ends the thoughts that pass through him Heb. 4.12 by the help of the word conscience makes discovery of the secret thoughts and intents of the heart there is a wonderful sharp sightedness in conscience to discover the carriage of the heart 3. Conscience at this time is more than ordinary exact in taking notice of the carriage of the heart at other times Conscience will take notice of small things but at this time Conscience does most carefully observe what is done for Conscience is now in a blessed condition it is a matter of life and death how he carries now under the call of the Gospel Conscience takes more notice of this than of hundreds of other things this is a thing that his salvation depends upon Conscience has been pursuing of the sinner a great while telling of him that if he would not close with Christ he was undone and must burn in hell for ever he has been neglecting to hearken to conscience and conscience has given him no rest now when he comes to do the thing that conscience has been so long urging him unto conscience will take special notice of that conscience will watch like Benhadads Servants 1 King. 20 33. as a man would much observe it when he had compleated a design that he had been labouring in many years 2. The people of God in a way of believing have comfortable communion with God there is a state of communion with God whereby a believer has a standing interest in the favour power wisdom of God and the righteousness of Christ and in all his offices but besides this there is an actual communion with God which is sometimes more insensible sometimes more sensible sometimes the people of God do enjoy glorious actual communion with God in this world this is one of those enjoyments that man fell from by his sin and no man in his natural estate does enjoy A carnal man may have many internal discoveries of God and be mightily affected therewith but they do not properly enjoy any communion with him but the people of God doe 1 John 1.3 our fellowship is with the Father and with his Son Jesus Christ the fullnes of this is reserved in heaven but there is an inchoation of it here God had communion with Abraham and others of old in a visible appearance and now has communion with his Saints though in a more spiritual manner And there are four particular ways of it that I shall mention 1. By discovering his own glorious nature to them sometimes God breaks out of the clouds and makes a discovery of his own glory to the soul he has promised to the pure in heart that they shall see God and sometimes he does cause his glory to pass before the soul sometimes God makes a special discovery of one of his attributes and sometimes of another of his soveraignty holiness mercy faithfulness Job 42.5 6. now mine eye seeth thee 2 Cor. 3.18 we all with open face behold as in a grass the glory of the Lord hereby men come to know God other men have notions of God but a Saint knows him And there are two effects of these discoveries One is a drawing out of the actings of grace they put new life into the soul they are very quickening and powerful on the heart The other is That they enkindle a desire to know more of God they make the soul long after further acquaintance with God to see his power and glory as they have seen him in the Sanctuary Psal 63.3 2. By revealing of Christ and gospel-grace unto the soul God does not only at first conversion but many times after make a discovery of Christ to the soul the Lord shews the soul the safety of this way of salvation Saints long for this Phil. 3.10 That I may know him and the power of his resurrection and God is at times gratifying them Christ is opening this mystery of the Gospel unto them the Lord draws nigh and holds forth the Scepter of mercy the acceptableness of his sacrifice the freeness of his grace the wonderfulness of his love the certainty of salvation in a way of believing and these discoveries that the Lord makes of the Gospel doe answer all the objections of the heart that though the soul was before in an unbelieving frame he has power to resist no longer these discoveries make Christ very precious he esteems him as one that does indeed save from sin and wrath these discoveries make the soul contented with Christ he sees he needs nothing but this righteousness to carry before God he has done looking out else-where for help yea he takes delight in this way of salvation it is a way that pleases he counts it glorious 1 Tim. 1.11 3. By promises of particular mercies God does draw nigh to some of his people and by his spirit make known unto them that he will bestow some particular mercy upon them thus he sometimes promises assistance in their works recovery from sickness publick deliverance of old God has sometimes by the Prophets made particular promises to wicked men as to Abab and Jehu whether he does any such thing by his spirit now to those that are carnal men is not so certain but undoubtedly he does to some Saints and that in answer to their prayers when they have been begging a mercy for God he by some promise gives assurance to the soul that the request shall be fullfilled 4. By witnessing his love to the soul God does not only help the soul to gather it by consequence but God by his spirit does evidence the same to the soul that he may quicken the heart in holiness and that he may help the soul under temptations and sinking discouragements or arm him against some special conflicts he gives witness to his good estate Gen. 7.1 Rom. 8.16 this differs much from those tasts that hypocrites may have wherein they have some sence of the sweetness that is in promises for this is by way of testimony yea the spirit does make it
no influence unto justification 2. To the second part of the Objection that promises of Salvation are made to Obedience I Answer 1. That the promises of eternal life are not made unto obedience as that which does merit eternal life and therefore the best of Gods servants do acknowledg themselves unworthy of any good Gen. 32.10 They shall walk with me in white for they are worthy Luk. 21.36 Watch ye therefore and pray alwayes that ye may be counted worthy to escape all these things that shall come to pass and to stand before the Son of man but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred worthy often signifies no more than conveniency and suitableness so Eph. 4.1 walk worthy of the vocation wherewith ye are called but the obedience of the people of God cannot merit eternal life there are two wayes of meriting neither of which can belong to the obedience of the Saints one is when men do merit a reward from absolute justice from the meer dignity of the work in this sence one man can merit from another but no man from God for whatever man does for God is but a due Debt and because no man can do any good but by the grace of God the work it self is the gift of God there is another way of meriting and that is according to the tenour of the Law when man keeps the Law he does deserve a recompence according to the tenor of it thus Jesus Christ has merited life for us Eph. 1.14 he has purchased the heavenly possession so the Angels merited blessedness for themselves but the Obedience of the Saints is not meritorious in this sense because it fails of legal exactness there be many sins mixed with their obedience and their best obedience is very imperfect and polluted and indeed it is upon the account of Christ that the obedience of the Saints is accepted 1 Pet. 2.5 We offer Sacrifices acceptable to God by Jesus Christ 2. The promises of eternal life are not made to obedience as the proper condition of it because God is absolutely engaged to bestow eternal life upon Believers every Believer has already performed the condition of the Covenant and is under an absolute promise of life John 1 2. This is the promise that he hath promised us even eternal life and obedience is promised to them therefore cannot be properly a condition 3. The promises of eternal life are made unto obedience as the sign of it obedience is an evidence that a man is an heir of eternal life good works do declare that a man is one that shall be saved obedience is an evidence of the love of God it is from love that a man is enabled to live a life of obedience and they are an evidence that a man is a believer where there is obedience there is Faith also men are sanctified by Faith in Christ Acts 26.18 4. The promises of eternal life are made to obedience as wherein God has appointed to lead men to it God has purposed to lead men in a way of holiness unto happiness and wherever he begins to deliver men from sin here to deliver them perfectly hereafter this is the order wherein God has appointed to bestow salvation first to sanctifie and then to glorifie God has appointed to prepare all those for glory here that he does intend to bestow it upon hereafter he prepares them here for that holy place for that holy company for that holy work that is there though they shall be more fully prepared at the time of their dissolution this is the method that God has designed to save men in that they shall have their fruit unto holiness and the end everlasting life Rom. 6.27 3. To the third part of the Objection that Glory is called the reward of Obedience I Answer 1. That when Heaven is called a recompence the word is not taken for that which is deserved there is a plain difference in the way wherein God inflicts death and bestows life Rom. 6 23. the wages of sin is death but the gift of God is eternal life through Christ Jesus our Lord. 2. Heaven is not properly bestowed upon the Saints upon the account of their obedience as the condition of it it is upon the account of the obedidience of Christ as the meritorious cause and upon the account of their Faith as the condition of it their obedience is indeed the way wherein they do receive it and so it is a recompence of it they have heaven in a way of obedience and heaven will make an abundant recompence for all their labour and travail the people of God take pains undergo hardships undergo many temptations and conflicts in a way of obedience but heaven will make amends for all and abundantly recompence all their trouble in the way of serving God at the end of their journey they shall receive heaven and that will make amends for all their trouble 3. Saints when they go to heaven shall receive a recompence on the account of their good works their good works are the condition of an additional glory the essential glory of heaven is given on the account of Christs purchase and that God has promised to bestow in a way of obedience but besides those promises there are others wherein God has engaged further degrees of glory upon condition of obedience there will be a gracious reward by the covenant of grace given to every act of obedience performed by the Saints Mat. 10. ult God will take an account of all the good works of his Saints and recompence every one so that the more any Saint does for God the more glory shall be bestowed upon him Phil. 4.17 and hence it is as one Saint does more for God than another so the glory of one shall exceed the glory of another God will not overlook any thing that is done by his people though the obedience of the Saints be imperfect yet it is capable of being rewarded by the covenant of grace it is not properly the condition of enjoying heaven but it is the condition of enjoying further degrees of glory in heaven CHAP. VIII USE I. Reproof to those that seek salvation by their own righteousness VSE I. THe improvement we shall make of this truth is first to reprove those that are seeking acceptance with God and salvation by their own righteousness that neglecting the righteousness of Christ are seeking the favour of God by their own works this was the very spirit of the Jewish Nation in those declining times wherein Christ Jesus was upon the earth and this is one great part of the apostacy of the Antichristian Church that they teach Justification by works but besides these it is the ordinary practice of such whose consciences are awakened and terrified first to seek their peace and work out their reconciliation by their own righteousness when once the sinner is stung with the guilt of sin and under the awful apprehensions of Gods wrath the first way
that presents it self for his relief is the reformation of his sins and diligent applying himself unto the duties of Religion and they are travelling this way after peace sometimes many years with a neglect of Christ men ought indeed to seek their peace with reformation but not by their reformations but men are mightily wedded to this way of seeking salvation by their own duties this is one of those things that make the work of conversion so exceeding difficult it is a difficult thing to bring men to be earnestly seeking salvation and when they are brought unto that it is very difficult to bring them to seek it in the right way they sought it not by faith but as it were by the works of the Law Rom. 9.32 but men have no ground at all for this it is safe appearing before God in the righteousness of Christ but it is no ways safe for men to trust in their own righteousness when men make their own righteousness the ground of their confidence they do but flatter themselves and please themselves in a vain delusion their own works can never procure their acceptance with God. In prosecuting this Vse let us consider 1. Who they are that seek salvation by their own Righteousness 2. What righteousness they do attain unto 3. What are their temptations to seek their salvation in this way 4. What confidence they have in their own righteousness 5. How they do to hide it from themselves that they trust in their own righteousness 6. The vanity of mens trusting to their own righteousness The first thing to be considered is Who they are that seek salvation by their own righteousness But before I give you their characters it will be needful to premise two things 1. They that seek salvation by their own Righteousness do not expect salvation from the covenant of works as it requires perfect obedience in order unto life they dare not adventure their souls on the strictness of the Law though they had need to do so if they seek life by their own works but they do not thus they look upon their righteousness as that which will allay the Anger of God and be an inducement unto God to save them that which will win the good-will of God and draw the heart of God to them yea they look upon their righteousness as that which will bring God in their debt that God is beholden to them for their service yet they do not lay claim to blessedness by the strictness of the Law for they know and confess themselves to be sinners they pray for forgiveness which things are inconsistent with justification by their own works the Jews did not stand upon a strict covenant of works Rom. 9.31 32 they sought it as it were by the works of the Law but these men do make such a mixture of the covenant of works with the covenant of grace wherein the covenant of works is predominant they make some profession of the Gospel and yet adhere to a covenant of works therefore the Apostle tells them that if they be circumcised Christ shall profit them nothing Gal. 5.2 they made account to have some benefit by Christ so they made account to have some benefit by grace therefore the Apostle tells them that whoever of them are justified by the Law are fallen from grace they did not pretend to the strictness of the Law but took in Gospel Principles into their way of justification and yet were legal all the while this makes the Apostle dispute in that manner against them Rom. 6.11 if it be grace it is no more of works otherwise grace is no more grace but if it be of works then is is no more grace otherwise work is no more works they mingled grace and works together they made their own works the foundation of their hopes and yet took in the plea of Gods grace and Christs Righteousness they thought their own works did contribute something and the grace of God through Christ would make up their defects 2. The Saints of God have a great deal of a self-righteous spirit remaining in them and men must not conclude because they find such workings in their hearts that they are self-righteous no doubt many of the Galatians that were tainted with the doctrine of the Legallists were really converted Gal. 4.14 there was somewhat of this spirit in Peter Mat. 19.29 we have forsaken all what shall we have therefore as the people of God are not compleatly delivered from other corruptions so not from carnal confidence there is such a spirit working and sometimes prevailing in them but there is also in the Saints an evangelical spirit Phil. 3.3 we rejoyce in Christ Jesus and have no confidence in the flesh they allow not themselves to have any confidence in the Flesh These things premised take these characters of those men that seek salvation by their own righteousness 1. Such men as magnifie themselves by their duties and frames they count highly of themselves because of what they do pride is the very spirit of self-righteousness The self-righteous man sets a great price upon what he does he loves to be thinking upon what he has done how his heart melted in such a duty how his affections were drawn out and enlarged in such a prayer what he has done and suffered in the cause of God he loves to chew over duties again as things that do commend him to God while another man is magnifying free-grace and the Righteousness of Christ the self-righteous man is idolizing his own services falls in love with his own beauty is taken with his own carriage and thinks that God and man should be taken with him he thinks his works do ingratiate him with God and draw the heart of God towards him so the Pharisee Luke 18.12 I fast twice in the week and give tithes of all that I possess he minds God of it what a choice man he was and thinks that God has not many such servants as himself he counts his own righteousness his riches Rev 3 17. he is rich in prayers rich in mournings rich in duties of Religion and of charity he is not brought to be poor in spirit he don't see himself without money and without price but has a considerable estate of his own to live upon he thinks that by his duties he gains somthing towards the paying for salvation Phil. 3.7 he places his confidence in those things and glories in them as a rich man boasts of his wealth so he boasts of his righteousness and despises other men as the Pharisee Luk. 18 11. I am not as other men or like this Publican whereas the spirit of a Saint is to glory in the righteousness and sufferings of Christ Gal. 6.14 God forbid that I should glory save in the Cross of Jesus Christ 2. Such men make their duties their refuge in time of danger such men are oftentimes scared from a remembrance of their former courses and sence of present
conclude there is some strong current that men are carried away with some great intanglements that men are thus ensnared with though many are not aware of it yet there are mighty temptations to lead them into this mistake and we may reduce them to these Heads 1. The pride of mans heart fallen man is a proud creature tho he has so much to bring down his spirit yet he is extreamly addicted to magnifie himself Job 11.12 vain man would be wise though man be born like a wild Asses colt self-love which is the very root of original sin runs principally in this channel men are miserably devoted to this way of sinning though men have extreamly debased themselves and degraded themselves from that excellency which God bestowed on them yet they are exceeding prone to swell with pride pride is thought to be the first sin of the devil and we are sure there was a great deal of pride in the first sin of man that temptation of being like Gods knowing good and evil had a principal influence into the apostacy of our first Parents and this spirit runs through the life of man from his child-hood to old age therefore called the pride of life 1 Joh. 2.16 how many methods have men found out to gratifie their pride what cost are men at what pains do they take what hazards do they run that they may satisfie this lust of pride men are proud of every thing all natural excellencies acquired endowments external enjoyments are fewel to pride men are proud of their duties and graces yea proud of their sins too proud of the mercies that God bestows on them and proud of the afflictions that they have or have had pride is deeply rooted in the heart of man and hence it is that he is so addicted to seek salvation by his own righteousness the spirit of a self-righteous man is to exalt himself setting up a mans own righteousness is directly contrary to the work of humiliation and the grace of humility a Pharisaical spirit is a proud spirit Luk. 18.14 pride is the reason of mens setting up their own righteousness and it has an influence these two wayes 1. Pride makes men desirous to live upon themselves and to be beholden to the grace of God no more than needs must proud man had rather be the author of his own happiness than to have it in a way of free gift most men had rather earn their living with their fingers end than live upon the charity of other men so in this case men had rather compound with God for heaven upon the account of their own services than be beholden to free grace it would please the haughty heart of man exceedingly to have the honour of saving himself that he might have that to boast of that he had heaven as the fruit of his own labours Boasting is excluded by the law of Faith Rom. 3.27 and therefore the heart don't like that way mens spirits will very hardly come down to take life as a gift from a provoked God men can hardly stoop to it to come to the door of mercy if they can make any other shift they will not do it it is exceeding cross to flesh and blood to have nothing of his own to glory in and to yield himself to be a poor vile and unworthy creature to be altogether helpless in himself man was once set out with a good stock and might have earned heaven and t is very hard to him to yield himself a prodigal he stomacks it to come for alms it would be hard to one especially that has been rich so to do this we may see in the Prodigal Luk. 15.14 15. he began to be in want and went and joyned himself to a Citizen of that Countrey nothing but extremity would bring down his spirit so as to make him return to his Father he had rather work hard than come a begging to his Father 2. Pride makes men conceited of their own Righteousness proud men are wont to have an high opinion of their own things they set an high rate on their own excellencies and so do men of their Righteousness pride makes men unreasonable in their esteem of it they magnifie it beyond all bounds pride hinders them from passing an unpartial judgment upon what they do and are they think their hearts are a great deal better than they be when Hazael was told what he should afterward do he answers the Prophet Is thy Servant a Dog that he should do this thing 1 Kings 8.12 13. they imagine that their corruptions are mortifyed that they love God and Jesus Christ Prov. 30.12 There is a generation that are pure in their own eyes yet not cleansed from their filthiness pride makes them take up a good opinion of their own hearts upon small appearances and when they have only a few pangs of affection presently they are conceited that they have sincere desires after holiness and faith or at least that there is such an inclinableness to the ways of God which will with diligence grow up to be love to God and his Wayes They think they shall bring their hearts to it after a while and are conceited that their services are very pleasing and acceptable to God they think there is worthiness in them that they deserve to be accepted they think they carry it better than others pride makes men to admire their own excellency to fall in love with their own beauty they extol the services that they do because they are their own Luke 18.12 I fast twice in the week and give tithes of all that I possess 2. Another temptation is that God in the Scripture does manifest and testifie his great approbation of holiness and obedience prayer and repentance God gives great encouragement unto men to walk in ways of holiness He bears witness often to his acceptance of the obedience of his people God is all along in the Scripture witnessing the regard that he has unto holiness sometimes he tells us that he does delight in it Psal 15.8 The prayer of the upright is his delight that he loves it Psal 11.7 the Righteous Lord loveth Righteousness that he loveth the Righteous Psa 146 8. The Lord loveth the Righteous that he is reconciled to such as do amend their ways Isai 55.7 let him return unto the Lord and he will have mercy on him and God makes promises of all sorts of blessings unto holiness of outward blessings peace and plenty and honour and long life and of spiritual mercies of the manifestation of himself and communion with them and of eternal life you have your fruit unto holiness and the end everlasting life Rom. 6 22. men meeting with abundance of such passages in the Scripture are greatly strengthened in their apprehensions of the efficacy of their own righteousness to procure their justification such passages of Scripture are strained by them and they grow up thereby into a more established opinion of their safety upon
Rom. 9.32 they sought it as it were by the works of the Law. 2. They pretend that they do not trust in their own works for tho they do take encouragement from them yet it is only as they are signs of a good estate not as the foundation of their Faith they say that Ministers do commonly give men signs from their works and qualifications to try their good estate and so does the Word of God and we find that holy men in Scripture have laid great weight upon them and they are not to be blamed for that that is not a self-righteous spirit but many men that make this pretence do make them the foundation of their Faith for they take their first encouragement from hence to come to Christ and dare not come when they can see nothing in themselves to encourage them 3. They pretend that they are not seeking salvation by their own righteousness but they are only labouring after a work of Humiliation to prepare them for Christ they have all along been instructed that there can be no true Faith without a foregoing work of Humiliation and therefore they only wait for that work in order to their coming to Christ but men do greatly deceive themselves in this thing a natural man may have a work of Humiliation but a natural man cannot heartily seek after it for every unhumbled sinner is striving against the work of Humiliation they are opposing of it either by endeavours to set up a righteousness of their own seeking in that way to escape condemnation instead of yielding to God they are flying to their strong holds sheltering themselves in their prayers reformations desires c. or else by wrangling as a person pursued runs away till overtaken and then he fights so the sinner when he sees that he can't save himself is contending with God objecting against divine proceedings thinks that Gods dealings are very hard measure Rom. 9.19 in both these methods they oppose the work of Humiliation and when a sinner thinks that he is seeking after the work of Humiliation he is opposing it he is indeed striving against the work of Humiliation when he is seeking of it as much as when he is seeking to strengthen and increase his desires and affections for indeed he is making a righteousness of Humiliation he labours after it that that may commend him to God he thinks that would ingratiate him with God he looks at Humiliation as an eminent peice of righteousness as a castle that would shelter him from the wrath of God he looks upon Humiliation as a choice frame of spirit he looks on at it as a great attainment so that those that stay away from Christ under pretence that they are not humbled and are waiting for a work of Humiliation are seeking salvation by their own righteousness 6. Let us consider the vanity of mens trusting in their own righteousness men do please themselves with an idle dream when they put their confidence in their own Righteousness all that they gain by it is to go the more pleasantly to hell mens own righteousness is but a sandy Foundation to build upon the hopes of such men shall be cut off and their trust prove a spiders web it is a needless thing for men to trust in their own righteousness there is foundation enough for Faith without that there is no need of our own righteousness to draw the heart of God to us the love of God is free and independent there is no need of our own righteousness to satisfie the Law for us Jesus Christ has done that fully there needs no addition of our own to perfect his work and it is a vain thing for men to trust in their own righteousness they idolize it and give an honour that does not belong to it yea such persons do cast great reflections upon Christ as if he laid down his life to no purpose they cast disparagement upon God they despise the love of God in sending Jesus Christ cast reflection on him as if he might have spared that cost they do what in them lies to make the death of Christ in vain yea it is a dangerous thing men think it is a great venture to depend up on the righteousness of Christ but it is a desperate venture for men to depend upon their own righteousness such whose eyes God has opened would not for a thousand worlds venture their souls upon that foundation there is not only hazard of miscarrying but certain ruine in that way the expectations of such men will end in miserable disappointment though Paul had done as much for God as any man alive yet he durst not entertain such a thought of appearing before God in his own righteousness Phil. 3.9 That I may be found in him not having mine own righteousness which is of the Law he that trusts in his own righteousness takes as certain a course to ruine his own soul as he that lives in ways of unrighteousness This appears 1. God has made no promise to you in this way there are promises made to them that trust in the Righteousness of Christ but there is not a syllable that way to those that trust in their own righteousness it is a presumptuous thing for any man to promise himself salvation in such a way wherein God does not promise it to him God indeed in the covenant of works does promise life upon the account of perfect obedience but what is that unto you who are destitute of that obedience who neither have nor ever can fullfil the condition of that covenant God also promises salvation in the Gospel to those that are sincerely godly and righteous but where does he speak one word of saving them upon the account of their own righteousness or to save those that confide in their own righteousness God is wholly silent as to any such promise if there were such a promise there would be a foundation for Faith but God gives no encouragement unto men to depend upon their own righteousness which he would certainly do if that were a way of safety for God undertakes in his Word to direct men the right way to heaven if this way had been right God would not have neglected to have promised salvation to them in this way besides it has bin Gods manner all along to deal with man in the way of a covenant to that end that men may be encouraged to walk in the right way to the obtaining of good and honour him by exercising Faith in his Word Gods manner is to propose conditions to men and give them assurance of the benefit in that way he never left mankind to guess at the way of salvation and to contrive by their own wisdom a suitable way to bring them to heaven the wisdom of man is utterly insufficient to any such work God knew his own mind what way pleased him and has bound himself unto man in that way when he first made man he entred into a
the Law pronounceth the sinner an heir of death Rom 6.23 and it is a most vain imagination for man to think the Law will take up with obedience instead of the sufferings of death disobedience brings the curse but obedience cannot remove it obedience would have prevented the curse but obedience cannot remove it the Law makes no mention of obedience for satisfaction obedience is a thing of another kind then the satisfaction which the Law demands the active obedience of Christ could not satisfie for our sins and how can men think that that obedience which was due to the Law if we had never sinned can satisfie for our sins that the paying of that natural debt which we were born under will also satisfie this new debt which we have contracted by sin especially when our obedience is so defective that in that we are again deserving damnation 2. The law requires perfect obedience in order unto life gal 3.12 the man that doth these things shall live in them it is perfect obedience for it is such obedience as is not mingled with sin if there be any mixture of sin then the person is exposed to the curse but it is impossible that a person should at the same time be an heir of the curse and the blessing of hell and heaven but there is no man in this life does attain unto perfect obedience those that put their trust in their own righteousness do not perform right obedience their obedience is only the shell and carcase of obedience their best works are not only sinful but properly sins for they are acted by a spirit of lust in all that they do self-love rules every unregenerate man Rom. 8.8 they that are in the flesh cannot please God and the obedience of the people of God is greatly tainted with sin the Saints do many things that are sins and their best duties also are sinfully defective sin cleaves to them besides the positive workings of sin they cannot perform any inward act of grace with their whole soul as long as the soul is imperfectly sanctified 1 King. 8.46 there is no man that sinneth not Question But is not God above the Law may not he dispense with his own Law and save sinners notwithstanding Answer The Law does derive all its authority from God but he is not so above the Law as to disanul it and act contrary to it God may not contradict the law to say that God is above the Law so as to dispence with it is to say that God is above himself the Law is Gods Law and he will own it to set God against the Law is to set God against himself the Law is nothing else but an everlasting rule of Justice that God has made between himself and man and the Lord will never suffer any violence to be done to his Law every jot and tittle of the Law must be fulfilled Mat. 5 18. there is no such Gospel as overthrows the Law Rom. 3.31 do we make void the Law by Faith God forbid yea we establish the Law if the Law might have been dispensed withal there had been no necessity of Christs death it was upon that account that Christ died to answer the demands of the Law and why should God be prodigal of the blood of his Son if man might have been saved by Gods soveraign dispensing with the Law would God have put Christ to such sufferings Christ must suffer that so the Law may be satisfied and Indeed the consciences of men will never have peace till they see the Law answered conscience ecchoes to the Law and if enlightned will condemn where the law condemns as long as the Law curses conscience will curse too there is no quieting of conscience as long as he sees the Law against him the reason is because the Law is the voice of God 1 Cor. 15.56 The sting of Death is Sin and the strength of Sin is the Law the Law makes sin to have such power to sting and torment the conscience 4 This way of salvation by mens own righteousness is contrary to Gods providence in providing a perfect righteousness for us in Jesus Christ God has prepared a righteousness to our hand by Christ Jesus Dan. 9.24 he brings in everlasting Righteousness this Righteousness is altogether compleat and there is no defect either in the doing or sufferings of Christ and it was for us Heb. 10.14 by one offering he hath perfected for ever them that are sanctified and it was by wonderful providences this righteousness was provided for us this is the most observable and glorious work that ever God did in the World this lay much upon the heart of God from everlasting 1 Pet. 1.20 he was fore ordained before the foundation of the World and is the most remarkable among all the births of time besides other providences for the accomplishment of this there were those two exceeding eminent ones the incaruation of the Son of God whereby God became man a misterious work and of infinite condescention wherein the greatest glory is bestowed upon the humane nature of Christ that any creature is capable of the other is Gods inflicting his wrath on Christ Jesus and executing the curse of the Law upon his dearest Son a thing that would never have entred into the heart of man to conceive of had it not been revealed unto us and when we see Gods making such preparation for the salvation of sinners and in so costly a way providing a righteousness for them may we not conclude that they stood in necessity of this righteousness that they were uncapable of providing one for themselves surely we had ground to conclude that they were in a perishing condition and would be lost for ever if God did not take care for them who would imagine that these sinners could provide a righteousness for themselves and earn their own salvation but these are the workings of the hearts of self-righteous men and herein you cast an imputation upon the wisdom of God in troubling himself to provide a righteousness for you when with some assistance and strengthening from him you could provide one for your selves men herein are reproaching of God as if he had put himself to needless expence they are blemishing this great work of God as if it were in vain God has set open a fountain to wash in for sin and for uncleanness but they hope to wash themselves clean enough by their own tears God has set up a Ladder whose foot stands upon the Earth and whose top reacheth unto to Heaven but they hope to build a Tower whose top shall reach to heaven and climb up that way God has provided himself a Sacrifice but these think they can make attonement themselves what do you but asperse and blemish the infinite wisdom of God as if he took a great deal of care and were at a great deal of cost about that that signified nothing and troubled himself with vast expence to make a way
be put into them so the heart of a sinner must be first prepared before it be united unto Christ Act 2.37 9.4 5 16.29 30 and hence the call of the Gospel is particularly directed to them that are prepared to such as are a thirst Isai 55.1 to such as are weary and heavy laden Mat. 11.28 not but that it is other mens duty also to believe but because it is their next and immediate work to close with Christ whereas it is other mens next work to come off from the World and out of themselves in order to their closing with Christ There are two degrees of this preparation the first is a work of awakening whereby the sinner is convinced of a present necessity of peace and reconciliation with God whereby be is put upon a diligent use of all means in order to his salvation the other is Humiliation whereby the sinner is brought out of himself and off from all his carnal confidences to yield himself a Prisoner to God until the soul be thus humbled he is not capable of Faith men will not come to Christ till they are convinced of an absolute necessity of Christ men will never take salvation as a gift of free grace until they are convinced of the necessity of the free grace of God they that are whole need not the Physitian but they that are sick Mat. 11.12 and they that conceit themselves whole do conceit that they don't need the Physitian men that do not come off from all their own confidences will not put their confidence in Christ and therefore until men have this work of Humiliation God does not open their eyes to see the offer of the Gospel so that whatsoever Faith men have that have not had a work of Humiliation their Faith is not of the right kind for this is the manner of God whenever he has fully prepared a soul for Faith by a work of Humiliation then to infuse Faith and many times he does it presently when he has by the wonderful work of his spirit prepared a sinner for Christ he does bestow Christ upon him though I dare not say there is any direct promise made to Humiliation in the Scripture a man is not an heir of the promises till he does believe yet universal experience does confirm it it seems to be in this case as in the work of nature when the Child in the womb is prepared for a soul God does alwayes infuse a soul into it though there be no such promise so where the sinner is prepared for Faith God does infuse that In order to your making use of this Trial we shall consider what this work of Humiliation is and the manner how it is wrought Question What is the work of Humiliation Answer 1. Negatively in two particulars 1. It is not a broken bleeding spirit for sin many men take it to be so and when they understand that they must be humbled before their coming to Christ they strive after this broken frame of spirit and when they find but little of it they complain they are not humbled enough and give that as a â—â—ason why they do not come to Christ but what sinners find this way is more like humility than humiliation men think if they could get much of this Spirit they should be prepared for Christ indeed but this is quite another thing from that humiliation that does go before Faith. Argument 1. This appears because an unregenerate man can't trnly mourn for sin from what principle should he do it before he is born again he may be grieved for it under other considerations as it exposes him to a great deal of misery here and hereafter yea as it is in it self evil but not as the greatest evil as it is against God to suppose that a man can sincerely mourn for sin before his conversion it is to suppose him converted before his conversion it is in regeneration that all the graces of the Spirit are implanted in the heart it is then that the heart of stone is taken away Ezek. 11.9 while men remain in a state of nature as they do under this work of humiliation it is absolutely beyond them to hate sin or mourn for sin nature improved by common conviction will never produce this effect every naturul man is dead in sin Eph. 2.1 all his works in religion are dead works Heh 9.14 there is no inclination in his heart to mourn for sin men must have a work of new creation upon them before they can do this Eph. 2.10 created in Christ Jesus unto good works Argument 2. While natural men seem to have relentings and breakings of heart for sin it is impossible but they should put their confidence therein as long as he does imagine that there are any good affections in himself he will be lifted up with them these affections will keep him from being humbled men will feed upon these husks as long as they can get them there is no bringing of a natural man out of his strong hold until it be thrown to the ground a bleeding heart is meat for carnal confidence there is that spirit of pride and slavish fear in natural men that as long as they can imagine any good in themselves they will hang upon it Rev. 3 17. thou sayest thou art rich and increased in goods Argument 3. When a man is indeed under the work of humiliation he sees he cannot mourn for sin he sees his mourning frames are gone he finds his heart shut up and the pangs of affection which he sometime had gone beyond recovery in order to the work of Humiliation God makes men to see their hard hearts and hence they are wont to complain when God is about to humble them that God has left them and is giving them over to an hard heart But it is one thing to be judiciously hardned another to have their eyes opened to see the natural hardness of their heart then a man sees that his heart is an heart of stone Argument 4. Mourning for sin is a fruit of reconciliation it folows upon the revealing of the mercy of God in Christ all the sorrow and shame that went before were meerly legal but evangelical repentance follows Faith men never come to have any genuine mourning for sin before they are converted all that went before was in hypocrisie but a spirit of repentance flows from faith and is peculiar to such as are reconciled Ezek. 6. ult thou shalt loath thy self when I am pacified towards thee for all that thou bast done saith the Lord God. 2. Humiliation is not a willingness to be damned some have thought that to be necessary and that this was humiliation some have thought they have attained to this and 't is possible that under some strong pang persons may find somewhat of this nature but certainly they did not know their own hearts in it neither does God require any such thing of men in order to their coming to
Christ indeed it is contrary to nature for men to be willing to be damned wicked men do act as if they love damnation Prov. 8.36 they that hate me love death they do so interpretatively but for men directly and understandingly to be willing to be damned is against nature God had planted a principle of self-love in men whereby they do necessarily desire their own happiness no perswasions can prevail with men not to desire their own happiness we may as soon perswade a stone not to be heavy or the Sun not to shine there is a weight upon the soul of every man carrying of it that way this is implanted by God in the very constitution of nature and remains in man in his corrupt and his renewed estate a man must shake off his nature before he can shake off this desire self-love is natural unto man man is capable of happiness and being capable of it stands in need of it he cannot be satisfied until his capacity of happiness be filled hence he necessarily and perpetually desires happiness besides this it is contrary to Gods command for a man to be willing to be damned for God has commanded us to seek salvation he is often calling upon us to be seeking life and that with earnestness Luke 13.24 Strive to enter in at the strait gate and this seeking must be with earnest desires and indeed when this work of Humiliation is wrought in the heart he yields under this encouragement that there is some hope of salvation in God hopes of life in this way is one of the things that make him lie down at Gods foot the four leprous men fell unto the Host of the Syrians because that was the most likely way for their lives to be preserved 2 King. 7 4. the Syrians submitted to Ahab in hope to find favour 2 King 20.31 when the soul is humbled he is as desirous of salvation as ever and it is the hope of that that has a great influence into his humiliation 2. Affirmatively it is an absolute submitting of himself unto Gods disposal when humbled he yields himself into the hands of God and makes an absolute resignation of himself unto the will of God he yields himself a prisoner he would have yielded upon terms before but now he yields absolutely as a Rebel when he sees himself conquered yields so does the Soul to God. This carriage is opposite to his carriage before 1. He does not seek deliverance from himself he yields to God despairing in himself he don't feed himself with vain hopes and carnal confidences any longer those hopes have all died away his strong holds that he trusted in are thrown down he does not stay any longer upon his affections reformations victories over corruptions c. he has no dependance upon any strength of his own to gain any thing that will commend him to God he has no dependance on Ordinances on his own wisdom to discover any way of help but he throws up all his carnal hopes as vain and submits himself to mercy Luk 15.17 2. He leaves off quarrelling with God before he was humbled his heart wrought within him he could not bear the thoughts of it that God should cast him off his heart rose up against God and he thought he had hard measure from God his sins were all decreed he had done what he could he took great pains and yet God did not shew him mercy his heart rose to think that God should make him to damn him save and pardon others and reject him but now his mouth is stopt he is silenced he lets fall all his pleas yields it to be fair for God to cast him off he says as David Psal 51 4. against thee thee only have I sinned and done this evil in thy sight that thou mayst be justified when thou speakest and clear when thou judgest Question In what way is this work of Humiliation wrought and the soul brought to submit himself to God. Answer In general it is wrought by conviction it is not wrought by the infusion of any new principle into him the soul under this work is in a state of nature neither is it wrought by mens own endeavours Humilation is not the fruit of mans industry but is a thing forced on him by conviction as men under the first work of the Spirit are by conviction forced to fear and so by a work of conviction they are compelled to yield themselves to God their strong holds are pulled down and they necessitated to resign themselves God works this work by conviction Particularly 1. By giving him experience of the failing of all means he sees no other way left he has been trying to wring himself out of the hands of God he has been turning every way and refuge fails him he sees all his carnal hopes fall flat to the ground his carnal hopes vanish and dye away he has been waiting for light and behold obscurity he has been trying all conclusions every way he could devile and think of turning every stone he hoped by his prayers to make his heart better and by his fastings and by his watchfulness sometimes he thought if he had more terrors that would do sometimes if he had more encouragements then his heart would be better he has tryed the utmost of his skill upon his heart sometimes he hoped that in time his heart would grow better sometimes if he could hear such a Minister sometimes if he could get such a good book that others had got much good by then his heart would mend the sinner is like a man lost in the woods that thinks if he steers such a course that will bring him to the path and if that fails he thinks if he steers such a course that will do but at last he can contrive no longer but is utterly lost in his own sence so the sinner has had many contrivances but all his projects faiâ—le upon experience he finds himself after all his pains under the reigning power of sin and that he is spiritually dead he thought he had made some proficiency but now he finds by experience that the life of sin is whole within him and that he has no power nor disposition to any thing that is good he has no spirit to any thing that is good he had enlargements formerly and thought he could delight in Sabbaths but God is pleased to withdraw those encouragements that he had and suffers the corruption of his heart to break out and upon that occasion his affections wither away that discourages him that his heart dies within him and he has no more strength now he sees he cannot love God mourn for sin c. and hereby all his vain hopes of mending his own heart fall to the ground Rom. 3 9. Sin revivived and I died 2. By convincing of the strictness of the Law this is another thing that helps to make him yield God convinces him of the rigour and exactness of the Law he
imagined before that his duties would make amends for his sins that God would be at peace with him because of his affections but God shews him that the Law stands for perfect righteousness the Law must be fully satisfied that the Law pronounces a curse for every sin that it can neither be abrogated nor moderated but must be fulfilled that the law curses every one that continues not in all things that are written in the book of the Law to do them gal 3.13 and herâ—by the sinner sees the insufficiency of all his duties and is brought to despair in himself 3. By leaving a hope in the heart that God may yet help him this conduces much to make the sinner yield there is a secret hope that God leaves in the heart that God will have mercy upon him God leaves an apprehension in men of the possibility of their salvation if they don't yield there is certain death but there is some hopes that God may spare them they have some hopes arising from the power of God he can make dry bones to live and from the mercy of God whose thoughts are not as mens thoughts nor his ways as mens ways but high above them as the heavens are above the earth that also begets some hope that there is a way of salvation by Christ that others have found help when they have been in such a case that there are promises of taking away the heart of stone Ezek 11.19 this hope helps the soul much in submitting to God. 4. By discovering his own Soveraignty men are greatly offended at Gods proceedings and unsatisfied about his decrees and providences and this hinders them from submitting unto him but God by his spirit lets in some discovery of his own soveraignty and thereby convinces him that God does him no wrong that God may bestow his grace where he pleases that he has dominion over his creatures this makes the soul confess with Job Job 42.2 I know thou canst do every thing the soul standing convinced of these things can do no other but yield up himself into the hands of God. Before I leave this way of trial I shall answer two scruples that may arise in the hearts of some of the People of God about their Humiliation 1. Doubt I sear whether I had a thorow work of Humiliation I never saw so much of the wickedness of my own heart as some others do speak of Answer 1. There is no necessity of seeing all those sinful inclinations that are in the heart particularly there is a great variety as to the particular discoveries that God makes to divers men and one great occasion of it is the different temptations that they are under some see more of a worldly spirit some more of a froward some more of an aspiring spirit a man may have discoveries of his own heart after he hath been a Saint many years that he never had before if a man see the fountain it is sufficient though he do not see all those various channels wherein it may run 2. There is no necessity of seing particularly their inability to every duty they must feel themselves spiritually dead they feel themselves unable to do any thing that is good but some men can speak abundance more particularly to their inability to this and that duty than others can there are some duties that did not come into their thoughts at that time it is necessary they should lose their sense of their ability to any thing should not be conceited of any power or sufficiency it is not enough for men to see that they can do nothing of themselves men may say that when they only find need of assistance and not of the infusing of a principle of grace into them but it is sufficient if they feel themselves spiritually dead but there is no necessity that at that time they must particularly take notice of their inability to love Gods People to be thankful c. though often they do their thoughts are wont to be fixed at that time on such particulars as they were wont before to pride themselves most in and such as they have special occasion at that time to think of from what the hear or read 3. There is a necessity of seeing so much of his own heart as to make him despair of mending it to see it wholly under the power of sin a man may see abundance of corruption and wickedness in his own heart and yet be a stranger to it though he sees a great deal yet if he imagines that he can cure it if he have hopes of getting victory over it he will not be humbled Isai 57.12 thou art wearied in the greatness of thy way yet sayest thou not there is no hope thou hast found the life of thy hand therefore thou wast not grîeved before he be humbled he must see himself altogether under the power of sin Rom. 7 9. 4. There is a necessity of seeing so much as to set him down that God may righteously cast him off a man may see much and yet not yield it that it is fair for God to reject him one foundation of quarelling is an opinion of what he is and has been doing this breeds a great deal of wrangling in the heart Isai 58 3 he is excusing of himself because he would be better and has taken pains in Gods service so that there is a necessity that he should see so much of his own wicked heart as may quite silence him that he may see himself inexcusable that he may not have a word to say but may be satisfied in Gods proceeding if he should cast him off Luk. 18.13 Doubt 2 I fear whither I have had a through work of Humiliation because I never found so much opposition to the yielding of my self into Gods hands as some others speak of others have more dreadful risings of heart and more horrible sturdiness of spirit and bore more dreadful terrors before they could be brought to yield were much longer opposing and resisting than it was with me somewhat this way I found but not so much as others and therefore I fear whither the work were true Answer 1. Men have had a great deal more of opposition to this work of Humiliation than they take notice off or understand all those methods and wayes that men take to establish a righteousness of their own are from a spirit of opposition to this work of Humiliation all mens endeavours to get any thing to commend them to God are the workings of this spirit mens flying to refuges of lies and hiding themselves in the strong-holds of their own righteousness are because they are not willing to submit to God all mens strivings to obtain the savour of God by their prayers affections reformations are upon this account that they are not willing to yield themselves to be lost why do men strive to earn their own salvation but because they are unwilling to submit to the meer mercy of
degree we read sometime in Scripture of an Assurance 1 Thess 1.5 of a full Assurance Heb. 9.22 of all riches of the full assurance of understanding Col. 2.2 this assurance in the first closing with Christ what ever degree it is in does not remove the habit and principle of doubting though it does mortifie it in part that it never recovers its strength again yet there will be frequent returnings of this spirit of doubting it will attend a Saint less or more as long as he lives and many times in the first closing with Christ the assurance is not in such a degree but that there will be actual doubting the workings of a spirit of fear are not wholly removed some doubtings and misgivings of heart are consistent with assurance a man may see that it must needs be so that it can't be otherwise and yet immediately have recoylings of spirit but the assurance of the soul so far prevails over all his doubtings that he can venture himself in the arms of Jesus Christ 3. The soul is assured at this time by the Spirit of God that the Gospel is true and the messages of salvation certain The comforter shall convince of righteousness Joh. 16.10 the Spirit works a principle of faith and draws it into act sanctifies the reason and understanding and discovers the glorious excellency of God whereby the heart is assured indeed this assurance cannot arise from any other cause natural reason will not assure men of this for the reason of man is miserably corrupted and cannot see such spiritual things 1 Cor. 2.14 the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Indeed natural reason from Scripture principles may strongly argue the truth of this way of salvation against the Papist and other Hereticks but natural reason can't satisfie men about those scripture principles yea though natural reason be enlightned by a common work of the Spirit so as to be greatly affected with the Gospel for a time yet it cannot assure a man of the truth of it neither is it possible for Satan to work any such assurance in men men are sometimes afraid whether the discovery they have had were not the delusions of the Devil but though the Devil may comfort false hearts and fill them with joy yet he cannot assure men of the truth of the Gospel for he can only raise those principles that are in men and not put a new principle of faith in them whereby it is that the truth of the Gospel is discerned neither can the Devil give a discovery to the soul of the glorious nature of God or excellency of Christ so as that the heart should trust him love him c. Satan can make no such discoveries to a natural man as a natural mind is uncapable of receiving so that this assurance is the peculiar work of the Spirit From this particular we may conclude the Faith of two sorts of persons to be false on this account that they never have been assured of the truth of the Gospel 1. Such as are perswaded of the truth of the Gospel only from tradition the bottonie of many mens perswasions is the profession and judgment of such men among whom they live this is the doctrine that they have been bred up in the principle that their Parents have taught them they abhor to have any thoughts to the contrary because they have been Educated in this way upon the same ground that a Mahometan and Papist is tenacious of the religion of his Country and as the Heathen were wont to stick to the religion of their Forefathers Jer. 2.11 14. Mic. 5. upon this account many receive the Gospel and this may be a great advantage to men because they are brought under means and are kept from prejudices against the Gospel and so tradition cannot be true faith men cannot be assured of the Gospel upon this foundation this can only be the bottom of a strong opinion and conjecture not of Assurance 2. There is also another sort whose Faith does appear from hence to be unsound namely such who believed that God meant them in the calls of the Gospel because they found some good affections in themselves if their heart had been dead and unsavoury they could not have thought that God called them but the foundation of their believing that they were invited was they found some goodness in themselves but certainly this was built upon conjecture and an opinion of their own and therefore they could not be assured of it they had no assurance that they were called though they might have a strong confidence yet they could not be assured from thence that they were invited 2. In the first closure of the soul with Christ the Soul comes to him meerly upon the incouragement of the call of God in the Gospel God invites sinners in the Gospel to come to Christ and many ways urgeth them so to do and from thence the soul takes its encouragement There were many other things that encouraged them before to wait upon God for converting grace as the power of God Gods converting of others his strivings with him by his Spirit but the thing that is his encouragement to come to Christ is the call of the Gospel he sees his warrant in the call of the Gospel the call of the Gospel is the foundation of his faith that is the reason of his faith that God calls him in his Word The call of God does contain in it sufficient encouragement to believe for therein God shews his readiness to save sinners therein he shews that there is a way of salvation prepared for them therein he binds his faithfulness to them and lays bonds upon himself to save them if they come to Christ and this is the encouragement to them to believe Acts 13 48. they glorified the Word of the Lord and as many for it may be read such as were ordained to eternal life believed For the right understanding of this Consider 1. 1. It is indifferent with this first closing with Christ whether the soul takes notice of the call to believe as Gods call or Christs call some souls in their first closing take notice that Christ calls them others that God calls them and it is no material thing which of these ways it be if either the soul hear God or hear Christ calling him the answer to that call is true faith for there is sufficient warrant for us to come either from the voice of God or the voice of Christ this is an abundant demonstration of it that the call of the Gospel is sometimes propounded to us in Scripture as the call of God Jer. 3.22 Gal. 3.15 2 Tim. 1.9 and sometimes it is propounded unto us as the call of Christ Rev 3.18.20 there is this difference between them that Christ calls us by an authority derived from God God does derive his
authority from none but Jesus Christ as Mediator does derive his authority from God but his authority is a sufficient warrant Mat. 17.5 hear him and hence Ministers may indifferently invite men in the name of God or Christ 2 Cor. 5.20 now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God. 3. There is no necessity that at the time of the souls closing with Christ he should be reading or hearing the call of the Gospel it is by those calls but many times they do not prevail while a man is hearing of them but afterwards sometimes it is in the very time of hearing Acts 14.1 2. Acts 2.41 but it may be as well afterwards it may be in time of prayer and often is or in meditation God does it for them that wait upon him in his Ordinances but not always in the time of Ordinances thus it is with other works of the Spirit awakening of finners comforting of Saints and Sinners Mat. 21.29 be said I will not but afterwards he repented and went. 3. There is no necessity that this closure with Christ should be wrought by the letter of the Scriptures frequently it is by some particular word but it is many times otherwise sometimes the thing is urged by a Minister according to the Scripture and God makes some sentence that he speaks effectual Acts 16.31 32. so somtimes in meditation God makes men see the general cal of the Gospel though no particular place be pitched upon thus 't is sometimes afterwards with Saints 4. There is no necessity that the particular word that draws the soul to Christ should be in the form of an invitation it is many times so as by those words Mat. 11.28 Rev. 22.17 but it may be by any other Gospel expression as by those words 1 Pet. 2.24 who bore our sins in his own body upon the Cross Isai 53.6 he was wounded for our sins and bruised for our iniquities Eph. 5.2 he hath given himself for us an offering and a sacrifice to God of a sweet smelling savour it may be wrought by any Gospel precept promise declaration God by any such word may let in a light to shew the soul the truth of the Gospel Call. From this particular we may conclude the saith of two sorts of persons to be false 1. Such as ventured at first upon Christ from that encouragement that God loved them they thought that God had a love for them either from his outward providences he smiled on them in his providences and blessed them and heard their prayers or he manifested his love to them by restraining their corruptions and keeping of them from such evil practices as others are addicted unto or else from some inward comfort that God has given them God gave them some inward comfort when they were in a sad condition and from thence they conclude the love of God and so are bold to venture themselves on Jesus Christ they have had some inward joy and that they make the foundation of their Faith and so they quite prevent Gods order they get first a faith of assurance that God loves them and then they have a saith of dependance but the particular love of God is not the foundation of our faith there is no need of knowing that in order to believing the love of God is to be cleared up by effectual calling 2 Pet. 1.10 Gods love to the soul is a secret till he does believe Eph. 1.13 after ye believed ye were sealed with the holy Spirit of promise God may reveal the love he has to a man unto some other before the man believes as the love God had to Jacoh was revealed to Rebecca but not to the man himself Gods particular love is not the foundation of Faith but the call of the Gospel 2. Such as ventured first upon Christ upon that encouragement that they loved God they found affections to God and Christ and that made them think that God meant them in the call of the Gospel that made them think that it was not presumption for them to come to Christ that made them think that God would not reject them their first encouragement rises from themselves and then in a secondary way they take encouragement from the Gospel that adds to their encouragement but this faith is a rotten faith it has not a right foundation such a faith may make men live more comfortable here but it will deceive them Rev. 3 17. 3. In the first closure with Christ there is such a light let into the Soul of the sinner that he cannot but come to Christ when he does come there is a necessity upon him to come it is thus many times very remarkable afterwards but eminently so at first before he comes he cannot come and when he does come he cannot but come the sinner has at that time such a supernatural light let into him that he is under constraints to come to Christ all the wit in hell can't perswade him to stay away where God begins to open the eyes there may be some objecting but before God has done the light is so full that the soul is carryed captive by it Ministers are required to compel men to come in Luke 14.23 that is to use compelling arguments such as when God sets the same home will compell men the light that God puts in to the soul at that time is such that he cannot withstand it it silences all his carnal reasonings stops his mouth answers his objections so that he cannot stand out any longer John 6.45 every one that has been taught and hath learned of the Father commeth unto me This I clear up from these considerations 1. All that have this inward light and teaching doe come unto Christ 't is true there is an illumination that is not effectual to work saith Mat. 13.20 2 Pet. 2.21 that light is only the irradiation of the natural understanding but there is an inward light that is always attended with faith such men as have a thorow conviction of the gospel doe ever close with it that light that is sufficient in order to saith is always efficacious the inward call of the gospel is always answered Rom. 8.30 whom he called them he also justified all those that God draws do run after him Cant. 1.4 they that know Christ will come to him John 17.35 Psal 9.10 and this shews that they cannot but come if this inward light could be resisted some would resist it among so many thousands some would refuse to come this way would not be universally successful with men of all tempers and inclinations if it did not necessitate them some or other would be found that would refuse 2. This inward light is said to come with power upon the soul it has a perswading overcoming power with it it has power to gain the will and draw the consent of the heart the gospel where the Spirit
sinners Mary Magdalen Paul and others 1 Tim. 1.16 sometimes on the tender love of Christ abundantly manifested when here on earth sometime the spirit sets home one of these considerations and sometime another which draws the heart to believe when under the greatest sence of vileness Psal 36.7 how excellent is thy loving kindness O God therefore the children of men put their trust under the shadow of thy wings 2. The heart fixes sometimes on the consideration of Gods saithfulness that is a mighty stay to the heart when he has a spiritual sight of the faithfulness of God when that is fastned on the heart that makes him receive the promise whatever improbability there be in it Heb. 11.11 when we have to do with a faithful man we lay weight upon his word so does the believer on Gods when this consideration of his faithfulness is fastned on his heart the soul says it must needs be so as God promises for God is a God of Truth it is impossible that God should lye God cannot mistake nor deceive his word is infallible his promise cannot fail hereby he stops the mouth of carnal reason God has promised so and so to us and promised so and so to Christ and he is not fickle and inconstant repentance is hid from his eyes 1 John 5.9 if we receive the witness of men the witness of God is greater why should I fright my self with appearances and uncertain reasonings why should I doubt though the things are strange and wonderful though we can't see the reason of these things the Word of God cannot fail we may venture our souls on it if they were more worth than they are Psal 91 4. 2 Tim. 1.12 3. The heart fixes sometimes upon the sufficiency of Christ that comes with mighty power upon the heart stilling accusations dissipating fears drawing the heart to rejoyce in Christ Phil. 3.10 that I may know him and the power of his Resurrection somtimes the Lord fastens it on the heart that Christ is the way that God has appointed unto life Heb. 10.19 20. sometimes that Christ has born our sins in his own body 1 Pet. 2.24 sometimes that Justice is satisfied the Law fully answered by Christ that God may without any injustice pardon and save Rom. 3.26 that the sacrifice of Christ is acceptable unto God Eph. 5.2 that God has fully avenged himself on Christ 2 cor 5.21 that Christ is our Passover the Lamb slain from the foundation of the world that all the families of the earth shall be blessed in him that he is our High-priest bearing our names on his breast in the most holy place these and scores of such considerations which the Lord at times fastens on the hearts of his people do wonderfully help them to cast themselves upon Christ giving him the glory of redeeming them Rev. 5.12 worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing Question 3. In what conditions does a believer thus exercise faith in Christ Answer 1. Where he is more clearly satisfied in his own good estate there are times when the people of God have very comfor table satisfaction that they are in a good condition they have comfortable hopes that they are in a state of Justification that God has pardoned their sins and will save them these hopes arise from a discerning of their former actings of faith their sanctification and that joy in the Holy Ghost which they have had and at such times as these they do live a life of Faith upon Christ when they can see their sanctification they do not build upon that as the matter of their justification neither do they so live upon any signs as to lie in the neglect of acting dependance on Christ though there is too much of that Spirit to live upon signs and to neglect Christ yet this Spirit does not rule a Saint but notwithstanding his hopes his venturing himself upon the free and gracious offers of the Gospel though he finds comfort in those evidences that God gives him of his good estate yet he is from time to time renewing his acts of dependance upon Christ Cant. 2.3 I set under his shadow with great delight and his fruit was sweet unto my taste 2. When he is more in the dark about his condition there are times with many at least of the people of God when they are greatly exercised with fears there be many things that give occasion of fear to them they are afraid because they see great workings of corruptions cannot discern love to God do not find love to Ordinances seem to grow worse and worse so they are afraid because they nave not such comforts as other christians have they do not find that presence of God with them that they think they should have if they were Saints many temptations they meet withal that shake their hopes exceedingly but in this condition they do not neglect to believe in Christ though when they are in the dark they have great struglings of unbelief but they do not cast off their faith in Christ their faith has not dependance upon their signs when signs fail yet the foundation of their faith remains though they see not yet they do believe at such a time it is their duty to believe when they are in darkness and have no light their work is to stay on the name of the Lord Isai 50.10 and this is their spirit Saints live by faith and not by sight 2 Cor. 5 7. and though they are at a loss what they are and what they have done yet they see ground of faith in Christ their relyance does not depend upon their assurance Psal 73.26 my flesh and my heart faileth but God is the strength of my heart and my portion for ever By this way of trial we may conclude against three sorts of persons that they have not true Faith. 1. Such persons as satisfie themselves that they have believed in Christ and closed with him sometime formerly and don 't live in a way of believing they nourish an hope because they have believed at such a time but neglect to roll themselves on Christ from time to time so it is with some dry and unsavoury professors they have got an hope from some old works they had upon their hearts many years since they trust that that will carry them to heaven and don 't live a life of faith but live in a wretched neglect of Christ many times such mens religion is quite worn out by that time they grow into years and they are like salt that has lost its favour Heb. 3.14 2. Such persons as generally live upon their own righteousness but only now and then they force themselves to rely on Christ the general way of their living is upon their good frames and services but now and then they have a Sermon against their trusting in their own righteousness or it is given as a
actings of Faith have an influence into Holiness so in a special manner the actings of Faith upon Jesus Christ we are satisfied by Faith in him Act. 26.18 the peculiar actings of Faith on Christ have a special influence into an holy life and that two wayes 1. The believing of the Gospel does in its own nature stir up men to holiness when men by Faith do entertain the calls of God in the Gospel it has a strong impression on their hearts to move them to holiness when men see the readiness of God to pardon them the wonderful grace of God in the Gospel it prevails with them to lead an holy life Psal 26.23 Thy loving kindness is before mine eyes and I have walked in thy truth the sence of the grace of God apprehended by Faith makes men admire the glorious excellency of God love God fear to offend him troubled that they have grieved him and wronged him the discoveries of Gospel grace leave an everlasting impression upon the heart to love and honour God. 2. The believing on Christ is the way wherein God has promised to carry on the work of Sanctification in this way God gives forth the assistances of his Spirit for the carrying on of this work God in the invitations of the Gospel calls us to glory and vertue 2 Pet. 1.3 Faith in Christ is the condition of the covenant of grace and therefore thereby God becomes engaged to keep men in the wayes of holiness as all other covenant mercies are made over to the soul in this way so likewise sanctifying grace and besides that God has directed us to exercise Faith upon Christ for Sanctification he tells us that without him we can do nothing John 15.5 that he is made to us for Sanctification 1 Cor. 1.30 that whatever we do in word or deed we must do all in the Name of the Lord Jesus Christ Col. 3.17 this is a principal means prescribed unto us in order to the carrying on of the work of Sanctification we must attend other appointments and ordinances of God prayer reading hearing sacraments watching meditating sim but we may not trust to any of our own strivings but especially attend this ordinance of the covenant of grace to roll our selves upon Christ as being the purchaser and the dispenser of this blessing waiting for the influences of his Spirit and in this way he assists and strengthens his to lead an holy life For the opening of this way of Trial we may consider what an holy life is It is a course of walking in all Gods Commandments from a gracious respect unto God here you may distinguish between a principle of holiness an holy frame an holy action and an holy life a principle of holiness is a quality inabling and inclining a man to keep all Gods commands out of a gracious respect unto God an holy frame is a raised prevailing disposition unto holiness by the habit it is disposed to holiness by an holy frame to a more ready and chearful practice of holiness when the heart is in an holy frame it is like an instrument in tune like a good knife that has a good edge an holy action is an action commanded of God done out of a gracious respect unto God an holy life is a course of walking in all Gods commands from a gracious respect unto God In this discription three things are to be minded 1. That where there is an holy life there is a walking in all Gods commands there may be a reformation of some particular sins where there is not an holy life any one way of sin makes a mans life unholy if men allow any way of disobedience the life is not holy in an holy life there is an abstaining from every known sin and the practice of every known duty Luk. 1 6. They were both righteous before God walking in all the Commandments and Ordinances of the Lord blameless he that leads an holy life does observe all those commands that direct his outward behaviour of himself and he attends all those commands that direct the carriage and behaviour of the heart those commands that require internal duty love fear and those that do require the right manner of doing his duty doing of it for Gods glory doing of it in the Name of Christ doing of it with diligence with delight the casting off of any duty makes the life unholy The principle of grace that is in a Saint does both inable and incline the heart to keep all Gods Commands there is no command given by God but there is a suitable inclination in the heart of a Saint unto it there be in the heart of a Saint some general inclinations to all Gods commands some inclinations that respect every one of Gods precepts that are principles of universal obedience and they are three love to God fear of God and saith in God these three influence a man to all that obedience that God requires these incline the heart to do every thing that God requires hence sometimes we read that love makes us keep Gods commands 1 John 5.3 so all Religion is called the fear of God because that influences all Isai 50.10 so Faith is a general principle of obedience Heb. 11.7 8. besides these there are in a godly man more particular inclinations to the commands severally which are not of such latitude these are the off-spring of the other thus patience inclines a man to keep some commands temperance others bounty others pity others 2 Pet. 1.5 6. But this walking in all Gods commands does admit of divers degrees all the people of God in this life fall short of perfection and some fall far short of that perfection that others do attain every one that is travelling in a path don't travel with equal diligence and speed so here some are more dull heedless and negligent than others are and many Saints do fall short in respect of some outward commands of some that are but natural men but every one must have such a measure of obedience to Gods commands as speaks faithfulness such as speaks a spirit of fear faith and love there must not be an heart allowance of any sin the conscience of a natural man may allow none but the heart and will of a Saint does allow none there are many sins which a christian does commit often in a day as the actings of unbelief by-ends worldly affections and pride but yet he does not allow them and his disallowance is seen in acts of hatred towards these sins repenting of them watching against them out of hatred and by his performing contrary actions namely of humility faith c. 2. Where there is an holy life this walking in Gods commands is in a course that is their way and manner and trade whatever exactness a man may have for a fit that will not denominate his life holy he that leads an holy life is in his ordinary course attending the rules of holiness and that not
and reject the holiness of God do men take Christ for their Priest and the Devil for their King if faith were in mens hearts those lusts would never rest there faith would be purging of them out such unholy persons do not adorn the Gospel but are blemishes to the societies to which they do belong the Scripture gives us an account of the humility heavenly mindedness love self-denyal of believers and if these men be believers they are of another kind then the Scripture tells us of such men do turn the grace of God into wantonness as if Christ came into the world to procure them a liherty to sin without danger as if the gospel did countenance iniquity such men are not guilty of deceiving many others if the sinfulness of their wayes be known men may easily tell what their faith is and if they were not stark blind they could not deceive themselves but if they hope for heaven in this way they will surely be mistaken God threatens them with damnation 2 Pet. 3.7 they that continue ungodly will as certainly perish as if there were no gospel indeed such men are not fit to be saved they are not fit for the company that is in heaven for the comfort that is there nor for the employment that is there 2. Such persons as are observing Gods commands only under some pangs for a time they set themselves carefully to do their duty and make conscience of their duty and reform things that are amiss and afterwards they wither away again and from one neglect fall to another they grow bold to sin and careless of duty lie in the practise of evil they had a fit of religion but have lost it such men have no faith if men had faith they would continue in the practise of Gods will unbelief makes men depart from God Heb 3.12 Faith is a preservative from Apostacy Heb. 10.39 we are not of them that draw back unto perdition but of them that believe to the saving of the soul such men as have once been zealous in religion and now don't regard it or live in any way of disobedience have no true faith faith will not preserve men from falling but it will from falling away and from a course of disobedience 3. Such persons as do not walk in Gods commands out of a gracious respect unto him though they be exceeding diligent and conscienscious yet they are not acted from spiritual considerations they do not duties from a spirit of obedience and for the glory of God and from a true sence what a glorious God this is these men have no faith for they have no true holiness they have no faith for by faith men come to have a spiritual understanding of the glorious excellency of God and if they understood that they would serve him because he is such and hence those men that are acted by a principle of morality in their religion have no faith and those men that are acted only by an enlightned conscience have no faith many men are terrified and scared into religion out of a spirit of fear they reform and do duty but this is not real holiness an enlightened conscience is not sufficient to make a man produce any one holy action though men abound in duties of religion yet it be not from a right motive they have no faith for all their duties are but hypocrisie not onely when men make it their great end to get wealth and reputation but when they make it their great end to get peace of conscience deliverance from hell and the joyes of heaven if such things as these be the great things that have an influence into mens religion God will not accept of it saith makes men serve God from a spirit of love gal 5.6 Faith which worketh by love Before I pass this way of Trial I shall answer some doubts that may arise in the hearts of the people of God. Doubt 1. I fear whether I have any true holiness because I see such actings of corruption as seems inconsistent with holiness and love to God. Answer There may be such actings of corruption in a saint as are inconsistent with the actual love of God but men are often mistaken in thinking that sinful actings are not consistent with the habitual love of God many times a man sees such workings of grace as seems to him inconsistent with such sinful inclinations as afterwards he finds in his heart so 't is here but there is no act of sin the sin against the Holy Ghost excepted but is consistent with habitual grace whatever lust is in the heart it may be drawn into act notwithstanding the being of grace that grace that does not altogether destroy the disposition cannot altogether hinder the working of it there needs more than the being of grace to hinder the workings of the vilest corruptions Jonah 4.9 Doubt 2. I fear because in those conflicts that I have sin gets the upper-hand I set my self to carry patiently and yet am carried away with impatience and I set my self against such a temptation and yet am out-bid Answer They may be overcome in a particular skirmish that may overcome in the war a godly man is many times out-bid in his conflicts with corruption that argues the weakness not the total want of grace grace is sometimes under hatches corruption comes like a storm and bears down all before it corruption does not only out-bid conscience but grace too if a man throw a bawl right forward the strength of the bias carries it aside Doubt 3. I fear because I find a spirit in my self to seek my happiness in the world and to mourn for affliction as the greatest evil Answer Every one that has any worldly love and carnal sorrow has this spirit worldly love is not a loving of the world but a loving of it more than God so carnal sorrow is not a mourning for afflictions but a mourning for them as the greatest evil he that is under the power of worldliness has this spirit reigning in him but godly men so far as they are unregenerate and acted by a worldly spirit do prefer the World above God and make the world their God the spirit of worldliness is to idolize the world but notwithstanding this you may love God above the world and mourn for sin above any affliction though there be a spirit to prize the world above God yet there may be another spirit in you to prize God above all things and where there is any degree of true love to God there is a loving of God above all the unregenerate part loves other things more than God the regenerate loves God more than all other things Doubt 4. I fear because I commit such sins soon again as I have been mourning for Answer It is true that mourning for sin does mortifie sin and leave the heart more fortified against the temptation yet the same corruption is in the heart still and sometimes that
in his spirit to have this engagement fulfilled unto every believer Christ is not willing to lose one believer but claims the promise and is set for their salvation John 17.20 I pray for them also that shall believe on me through their word and what does he desire for them among other things that they may be where he is to behold his glory ver 24. 3. The Lord is perswading of you to believe in Christ he is urging of you and stirring of you up this is the very design of the Gospel to gain mens consent to come to Christ he invites you to come Rev 22.17 and is giving you an account what preparation he has made for your acceptance he has appointed the Ordinance of the Ministry upon this design to draw you to Christ and make up the match between you and Christ 2 Cor. 5.20 yea upon this account he sends his spirit into your hearts to terrifie you to mind you of your dying day of eternal judgment of the sinfulness of your lives and hearts that you may be compelled to come away to Christ that you may not be able to rest without him and why should God concern himself so to perswade you to believe if this were not a way of salvation what design can God have upon his heart in these works of his but to save you if you will hearken unto his voice why does God take so much pains about this if the life of your souls did not depend upon it would God strive so to bring you to Christ if you would not be the better for coming unto him certainly God layes extraordinary weight upon it and is deeply engaged in it to bring you unto Christ and would he be so if it were not a way of life and blessedness God would let men alone and never busie himself so to perswade them to believe in Christ if the life of their souls did not depend upon it it would not be worth the while for God with a great deal of care and by many wonderful works of his spirit to bring men to believe if this were not the way of salvation it would not become the wisdom and goodness of God to labour in this manner to perswade men to believe if this were not the way of life 4. God promises salvation to you if you will believe God is not at liberty to accept or reject you but he has brought himself under bonds and entred into a solemn covenant to save you if you come to Christ he has made a firm engagement without any exceptions conditions reservations to bestow salvation upon you that he might put the thing without doubt he has given you his word that he will save you you conclude that if you continue in this condition wherein you are you shall be damned because God threatens you so and may you not with as good ground conclude that if you believe you shall be saved because God promised you so he has not only promised eternal life to those that are already believers but he has promised it unto you upon condition that you will believe Act. 10.43 whoever believeth on him shall receive remission of sins God has given you the assurance of his Word his actions do speak this to be his design but by his word he has engaged his faithfulness to you the holiness and fidelity of God and the care he has for his own honour stand security for your salvation if you come to Christ in this promise you may see the condescending grace of God how willing he is to satisfie you and the firm ground you have to go upon in coming to Christ for salvation you have the Word of God to bear you out 5. God has many wayes confirmed and strengthned his promise not but that his bare word is security enough but because men have distrustful hearts and are full of surmises and jealousies he has given abundant security to us of the stability of his promise he has given it us under his hand we have his word to shew for it he has made a firm indenture subscribed and recorded it he has not only spoken it by word of mouth but has made a firm deed and published it under his hand and millions of men can witness to it that he has bound himself to save those that come to Christ 1 Joh. 5.11 this is the record that God hath given us eternal life and this life is in his Son he has also established his promise by sealing to it circumcision was the seal of the righteousness of faith Rom. 4.11 men seal indentures to shew the reality of their purpose and to make their promise legally more firm so God has by many Sacraments in the Old Testament and by Baptism and the Lords Supper in the New Testament sealed to the covenant and ratified the same by holy Ordinances that would be prophaned if the covenant should fail God has also sworn to the covenant of grace it had been unreasonable for us to have desired such a confirmation from God but God voluntarily condescended to it to gain our belief Heh 6.17 18. that we might have strong consolation the Oath of God does declare the promise to be irrevocable and that God will not repent Psal 110.4 the Lord hath sworn and will not repent God has given you all manner of encouragement that you may evidently see an impossibility of failing of salvation if you come to Christ 6. God has made Jesus Christ the Judge of the World he has appointed him to take the examination of men and to give sentence upon them he has promised Christ that believers shall be saved and he has put power into the hands of Christ to see the thing accomplished and leaves the managing of the great Day of Judgment to him Acts 17.31 he will Judge the World in righteousness by that Man whom he has ordained and certainly Jesus Christ will not suffer any to perish that come to him Christ has died for the salvation of believers and how can it be imagined but he will adjudge them unto life Christs Righteousness cannot but be a good plea in the day of Judgment where Christ is the Judge those that have an interest in the righteousness of Christ shall pass without exception in that day he will be as ready to acquit them in the Day of Judgment as he was before to die for them Christ Jesus has a deep sence of the vertue and worthiness of his Death and Obedience and will be ready to accept of you on that account Heb. 9.28 2. I shall add some considerations further to enforce these motives 1. Many others do venture their souls on Christ the perswasions of the Gospel have prevailed upon many there be thousands of men and women that have relinquished all other hopes and have built upon this foundation many others have hearkened unto God and it is a shame to you to be more backward unto duty than others there are
the Lord to make him hate him there is nothing in man that can byas the will of God either way to love him or hate him but God herein acts from his meer pleasure 2. Hence it follows that this or that particular man is as capable of being loved of God as any other in the World God has manifested special love unto thousands of men and women and you are as capable an object of divine sove as any of them you are as capable as Abrahum Moses David Paul or any other it is true you are as capable of Gods hatred also as any other the meer pleasure of God does decide it who shall be the objects of his love and his hatred you have no reason to be discouraged because you can find no reason in your self of Gods love those that God did set his love upon could find no reason in themselves of Gods love though you be mean and despicable yet you are as capable to be an object of Gods love as any other I do not say that one man is under as great likelihood as another they that God brings under means are the children of godly Parents that God is striving with by his Spirit are more likely than others but one is as capable as the other for the free will of God is the only thing that does determine it and therefore you have sufficient ground of encouragement to accept the offer of salvation 3. If God have wrought a spirit of Faith and Holiness in you that is a manifestation that God has set his love upon you though you can find no reason why God should love you can't tell why God should have any respect unto you yet it is certain he does love you if you have a gracious change wrought in you though he has cast away thousands of greater natural and acquired endowments than you and of greater external enjoyments than you yet you are one of those that he has chosen and has set his heart upon 2 Tim. 1.9 Who hath loved us and called us with an holy calling not according to our works but according to his purpose and grace given us in Christ Jesus before the World began Discouragement 4. They find things since their coming to Christ much contrary to their expectation they thought that they should have had more expressions of the love of God more quicknings of the Spirit more help against corruption more visible answers of prayer they thought that if they came to Christ they should have had little trouble or temptation but have lived a sweet easie and pleasant life but things are far otherwise things run very low in their souls they have a great deal of darkness and temptation they find very evil workings of heart and therefore they fear whether God has accepted of them or be willing to accept of them and to bestow salvation upon them did they walk in the light of the Lord and enjoy such communion with God as they expected and feel such evident fruits of the love of God as they promised themselves they should not be so backward to believe but since it is otherwise it begets a trembling and fearfulness in them it puts them to a great stand hence the calls of God take less impression on them especially because they think it is not so with others that come to Christ others do enjoy more manifest tokens of divine acceptance but they are both in inward and outward respects under tokens of divine displeasure and this is an hindrance unto their believing Job 9 16 17. If I had called and he had answered yet would I not believe that he had bearkened to my voice for he breaketh me with a tempest and multiplieth my wounds without cause For the removal of this Discouragement Consider 1. That many sad and sorrowful dispensations are consistent with the favour of God men are ready to think that if God delighted in them he could not find in his heart to exercise them in such a manner his compassion would work so towards them that they should not experience such sorrows but men greatly mistake it is true that all the wayes of God are mercy to them that fear him but yet many times his wayes are in appearance contrary unto love it is common with God to bring those that he has rejected into a prosperous condition they are under very smiling providences and on the other hand God frequently frowns upon his own children not only in external dispensations but also by inward darkness leaving them to conflict with sore temptations the love of God to his people is not an affection as love in men is but it is a design to make them happy not to bestow all those degrees of blessedness upon them that he can but it is with subserviency to a greater design even the glory of his Name and therefore he leads them to happiness in such a way as is conducible to the manifestation of the glory of his pardoning grace his holiness and soveraignty and it is frequent with God to lay very heavy afflictions upon his dearest children Psal 73.14 all the day long I have been plagued and chastened every morning and God leaves his sometimes to a great deal of inward darkness Psal 88.15 while I suffer thy terrors I am distracted men that fear the Lord may be in darkness and have no light Isai 50.10 the dispensations of God unto Job and the issue of the controversie between him and his friends stand upon record to satisfie the hearts of Gods people in all ages in this particular 2. God does sometimes withdraw from his own children the sensible quicknings of his spirit God never takes away wholly his sanctifying presence from his people God is present with them to uphold the being of grace there is a divine manutenency whereby God does preserve the life of grace at all times but the sensible quicknings of his spirit may be often withheld God may often so far withdraw that they may not perceive any special gracious operation of the spirit upon their hearts and that as at other times so in duties of worship they may be left many times under great dulness and senslesness left much to the stoniness of their own hearts without any special impressions made on them by the spirit of God there are times when God makes their hearts burn within them but there are times when they are left unto a benummed frame of spirit as if they had no spiritual senses they have great cause of joy but their hearts do not rejoyce therein great cause of sorrow but unaffected with it great cause of fear but fearless their senses are bound up and spiritual truths that they think of or hear of don't sink into them Mat. 25.5 They all slumbred and slept 3. The people of God ought not to count it a frown that they have not the immediate light of Gods countenance frequently we must have a care that we do not complain
is the way to have grace quickned and strengthned Faith in Christ is the greatest furtherance of repentance and holiness Faith discovering the grace of God in Jesus Christ melts the heart for sin and arms the heart against it and Faith in Christ is the great ordinance of the Gospel for the subduing of sin in this way God will give his Spirit to work repentance and holiness Gal. 2.20 I live by Faith in the Son of God Isa 6.56 he that eateth my flesh and drinketh my blood dwelleth in me and I in him 3. The next thing to be considered is what course Christians should take that they may live a life of Faith upon Christs Righteousness and not be discouraged Direction 1. Diligently attend the Ordinances of God unto that end the Ordinances of God have a tendency to stir up Faith as well as other graces and it is in that way that God has promised his presence and Spirit God delights to be found in ways appinted by himself God has not said that we should seek him in vain Isa 45.19 Christ will be present with us in those ways Mat. 28.20 Gods very prescribing of means is an encouragement unto us to attend upon them especially when he has annexed his promise to the same if men be remiss and slighty in attending upon Gods Ordinances they are not likely to thrive in faith or any other grace it would be no wonder if they should wither away and live in a dark discouraged condition but if christians be careful to attend Ordinances and improve them for the strengthning of their faith they are in a hopeful way to thrive no wonder if there be a blast upon the inventions of men but experience teaches the people of God to say it is good for us to draw nigh unto God Psal 73 28. God can make faith to flourish without Ordinances and so he can maintain mens bodily strength without food he can reveal himself to those that seldom wait upon him but his manner is to dole out his spiritual gifts at his own gates he can make them flourish else where if he please but he chooses to do it in his own courts Psal 92.13 14. the Psaimist might have understood the end of the wicked in another place if God had pleased but he chose to give him the understanding of it in the Sanctuary Psal 73 17. God has appointed the place where we shall meet with him and there we must wait for him if men desire to flourish in faith they must be diligently improving Ordinances that way God loves to honour his own Ordinances and help his people in a way of Obedience and give forth his presence in such a way that they may see his faithfulness as well as his mercy beware that you do not under any pretences grow negligent in waiting upon God some men are carried away with a sluggish spirit they cannot endure to take the pains to wait upon God constantly and solemnly they love their ease and indulge themselves in a lazy way of carrying an end their religion and some are carried away with a worldly spirit they are Martha like cumbring themselves with much buisiness involving themselves so deep in the world that they can find little leasure to wait upon God their worldly buisiness over-rules their religion if you give way to these lusts conclude upon it that you will not thrive in faith you must be content with a little faith that give way to a slighty spirit in waiting upon God you never knew an eminent believer that was not a great prizer of Ordinances in this way there is hope that Faith will increase therefore diligently attend them Particularly 1. Read the Word of God diligently it is very useful to this end to read the writings of faithful and experienced men such books are of great use for the understanding of the Scripture but there is a peculiar usefulness in the Word of God it self because that is without error and mistake it is given by inspiration from God 2 Tim. 3.16 in other mens writings you have the judgment of men and many times their judgments are according to the Word of God and cleard up from thence but in the Scripture you have the testimony of God himself there is a divine authority in the Scripture the Scripture is the sentence of God a message from God it is cloathed with divine Majesty the Word of God has a power over the conscience there is secret vertue in it to stir up Faith there is a majesty and commanding authority in the Scripture yea the Scripture is sanctified by God to work upon the hearts of men Joh. 20.31 these are written that ye might believe that Jesus Christ is the Son of God there is a special advantage in it to hear God speaking in his own language 2. Frequently attend the preaching of the Word that which God makes use of especially for the begeting of Faith is very proper for the nourishing of it Rom. 10.17 Faith commeth by hearing and hearing by the Word of God this is an ordinance as well as the reading of the Word and there is a special usefulness in it several ways the life and zeal that is in the delivery is of special use and a great means to affect the heart in the preaching of the Word counsels and encouragements are directed more partiticularly unto them and that by those that God has set over them that must give an account of their souls Act. 20.28 yea the very solemnity of the Assembly does help to solemnize the heart and prepare it to receive what is spoken from the Word of God. And therefore you should be forward to take opportunities for the hearing of the Word men had need have weighty grounds before they remove to such places where they are like to live many years without the preaching of the Word on to such places that they and their families can seldom come to the Publick Assembly and you had need be careful that you do not make frivolous excuses to stay away from the House of God if the weather be difficult or if there be some small bodily indisposition many count they have a good warrant to stay at home persons that could overlook such difficulties in order to a worldly design and although there be more liberty respecting weekly opportunities especially in neighbour places yet you had need have the weight of those two things upon your heart that you don't cast contempt upon the Ordinance of God and that you don't neglect the advantages that God gives for spiritual profit Psal 122.1 I was glad when they said unto me let us go into the House of the Lord. 3. Attend the Sacrament of the Lords Supper the great design of this Ordinance is for the strengthning of Faith therein is offered to us special communion with a crucified Saviour therein is a sacramental representation made before us of the death of Christ therein is a special offer