tibxary of Che Cheoiocjical ^eminarp
PRINCETON • NEW JERSEY
Donation of Samuel Agnew
COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE
?
LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY
THE
SOV&CD iBELIEVE%
A
TREATISE
O Y
Evangelical Converfion,
(SCO l :G
The Work -of Chrifis Spirit - in recon- ciling of a Sinner to God.
BvTHOMAS SHEPARD,
fometimes o* Emanuel C> r Hedge in Cam- brifye , now Prettier of Gods Word in New- ~En?Jjutcl.
Mat. iS. iu I came to favt that rebj-ch n
L 0 N D 0 N, by Jj: Cotttrd , for 4*^
v
«^r*> «t?>» •'«!&> ***^ *ji > • ■^ ^jy* *•&» <^5r» *£«> To his dear Friend^
Mr. IV* (jreenhill.
SIR,
MAnyftruglings I have had about pub- lifting theft Notes : 1 have looked up to God , and at laji been per- fwaded,upon thefe grounds*
i- T^he many deftres both of friends and fir angers, both by private Speeches and Letters^ which I thought might be the voice ofChrifh
2. Some good (as I hear J thofe which ar* already out have done, and which the reft might do, which I have looked on as a tcjlimony of the Lords acceptance of them*
3. I knew nut what the Lords meaning fhonld be, to bring to light by hit providence , without my privity, knowledge^ or will, the former part, unlefs it wm to awaken and enforce me (being dc fired) topublifh the reji : our works I thought
ftjould referable Gods workf , not to be leftim- perfeS.
4. Iconfidtredjny weak^body and rrty fhori time of fo) dinting here, and that I\fhaU not fpeakjong to children, friends, or Gods pre- cious people, I am jure not to many in Eng- land, to whom luwe almnfi my whole felf, whom T ft all fa in this World no mvrt* J have been
therefore
therefore willing to get the Wind, and takg the 'jiafiHy that I might leave fmie part ofGtds
its 'Truth on record^ that it might (peak Q Oh that it might he to the heart ! ) among
> I cannot ( and rrhen I (ball not ) he- 1 account it a part of Gods infinite Grace, to make me an Injlrimcni vftht leaf} good. If the LnrA ffjall jo far accept of me in ptwlijhing ibejc things , it it aH that I would defx're\ if .not , yet 1 the blood
\cf\bk Son, for what ezer errors or r
bjt in it , or tfj felf %vi
hinder facet fs its end \ c,;-jy
I have in much weaktjefs. beiicz >:d, I haze written and fun it :t;it;yjUi leaving it r nuhyoitrfelf-) whom I niiuh lore at \ that you n\uld add or detract any thing y mfee tfteet ( fo as it he not craft to rrhat I have writ) and if you then thinly it meet j\,r fublicjue view, you ft upo.n what grounds I am content rritb it \ hut if ym jhall bury it , and fut it to perpetual filcna^t Jball be majifli tu Hm who thinks more meanly (f it then gibers can.
. TLo. ShcparcL
THE
b CS&5 • Nf» CW3 CV£> CWJ c-r> fees*. 2Sa224«Mjvc:-..
THE
50l>3\(£ RELIEVER.
CHAP. I. 'As the gy*eat exufe of the eternal perdition of men y of t \ fh the only caufc <;f
the aciuai del \ . xtion of mxn,
u JESUS CHRIS T. Vi*n> this lext, Hoiea i 3. 9 Oh Ifrael thou haft deftroyed thy fclf, but in me is thy he; p.
SECT. I.
3'Sc words as they are fct down in the Hebrew , afq (accord- ing to the ihk ot this ProphcO vtiy ihort and (entencioas^and therefore difficult to tran- flare inio Lng'iih without (ome Pcrip!irali5> bin the Cnle is here truly exprelt, In me is thy hdps winch you may (ce confirmed from verje 4. Hhere is no Saviour beficles me > and V 14,. I will rapfim them from the power df the grave , 0 death I will be thy plague , O grave I will be thy dejintciion* Supppfe the Prophet fhould fpeak he/eof temporal vation, help and ran
yet th ong i it* there be no
Saviour from temporal wo and milery but
A 3 only
The Sound Believer.
oply the Lord Jefus , how much more is there from wots external ? only underftand me here aright \ I am not now fpcaking of maris deliverance and falvation * by price, in See the waY °* fat"ls&&ion to Juftice (for that I have Sincere already handled J but of his deliverance and Convert. &lvation by power j not of mans purchafeti iverance, which is by the blood of Chrift , but of maris aCfual deliverance , which is by the efficacy and power of the Spirit of Chtili. Some Captives among men are re- deemed by price only, fome by power with- out price '>> but fuch is the lamentable capti- vity of all men under the feverity of juftice and power of fin, that without the price of Chrifis blood, Efbef. i. 7. and the power of Chriji'j fpirit , Job. 8. 36. there, is no deli- verance \ rhe Lord Jefus having paid the price for our deliverance. Yer. it is with us as with a company of Captives in Prifon -y our lins like ftrong chains hold us, Satan our keeper will not let us go, the prifon-doors through unbelief are {hut upon us, Rom. 1 1. 32. and thereby God and Chriit are kept out from us > what power now can refcue us, that are held fart under fuch a power, even after the price is paid ? Truly it can be no ether but that in my Text , In me is thy help : When our ranfome is paid, the Lord muft come himfelf and fetch us out by ftrong hand, Ifa. 53* 1. To whom is the Arm cf the Lord revealed ? Truly to v^cry few, yet to tame it is > and certainly look , as they
make
I he Sound Believer.
make Chriit no Saviour indeed , who deny his falvation by price and fatisfadtion > thofc alfo make him animperfeft Saviour, who deny falvation and actual deliverance of man to be only the Almighty arm and efficacy of his Spirit and Power : excellent therefore is the fpeech oi the Apoftle, Alls 5» 3C, 31. God hath exalted Jcfut, to gfrt repentance and rewifjion of fins to Ifrael : Look as Jefus was aba&d to purchafe re- pentance andrcmiflion , h he is now exal- ted actually (to give4 and apply repentance and remillion of tins. Whole glory is it to remit fins, but Gods in Chriit , andbyChrift only? Whofe glory is it to give repenta C which in this place comprehends the work converfion and faith, as Bczt obferwsj whereby we apply remidion , but the fame God only ? The one is as difhe^t to be con-j veyedas the other 5 and we ftand in & mui need of Chriit to do the one as the pthc all tfoe power of Chriit exalted is lit nough to give us repentance and remidion , the condition of the Covenant exprefled in repentance, and the bkiTings.in the Cove- nant, fummed up in the forgivene(s of tins : the SocUians deny redemption and falvati- on by price \ the .Anrimians by Chr: Power, leaving only to him , but
the power of convcrhon to the powcl anci liberty of the wi:; of man : O adultero generation,that are thus hacking at, and cur- ing the cords of their own falvation ! I
A 4 here
! i ever.
quart ion , which is I molt pi.onubic, and that
hfift redeem *rd fave us by
or., our ot that miserable cttatc .? and at is the wav lor us ro lark , and io to hrd and feci deliverance by the -1 df Ghriits power ?
As t!\rc are four principal means, and
caufes or waves , whereby man ruines him-
lelf. t. Igitoran&e afthtir own tnijery. 2.
Security and urtCehfilkmfs of it* 3. Carnal
iftdtnte in their 01m duties. 4. Prefiwip-
•\ or refli) mcry tif God by k Faith
of their oxvn forgi&g I (o on the contrary there
vioM a^r ot Chriits power , whereby
refcutsand delivers all his out of their
nvferablceihte.
; The fir it Act or iaoak is Cenvi&ion of
1 J The Ucond is Compunction for fin,
* The third is Humiliation 0r Jelf-abafe-
m
\ 1 he fourth is Faith : All which aredi-
. i<3!y put fftrth v When he ceafeth extra-
) in the day of drift's
look for actual falvation
on from Chriir , let them feek
ranee in this way , 1
ot wh*. fballnevar find its let thein
it conv^dlion, and dt lire the Lord to
let th< m fee their fins, that Jo being affected
with them, and humbled under thtm , they
may
The Sound Believer,
m:y by faith to receive ]Xr>
ChriJi, and fb he bkllird in him. It is true^ Chnitis applied to us nextly by faith, but faith is wrought In us in that way of convi- ction and lonow lor fin \ no man can ox will come* by taith to Chrill to take away his fills, unkfshc filtt fee , be conviclcd oi\ and loaden with them, I confefs the man- ner i-. tits work in the converlion of a firmer unto God is exceeding iecret , and in many things very various > and therefore it is too guar boldnefs to mark out all Gcds footiieps herein s yet fo tar forth as the Lord himfelf tells us his work? and the manner of it in all his, we may fafely refoivc our ielv. s , and fo far and no further ihall We proceed in the explication of thefe things. It is great prophaneis not to fearch int. works ot common providence, though fecret and hidden, Pfal. 28. 5. and 92. 6. much grea- ter is it iru to do thus unto Gods work ot fpe- tial favour and grace upon hischoien.
I (hall therefore begin with the rirft ftroak , -Chri^s power , which isconvi&io<n of fin.
sect. ir.
T'he firji Aci of Chrijis poiver , rvhlzb is Cm- vittionof fin.
NOw for the more diftindt explication of this, I ihall open to you thefe foi^r things. 1. I
10 The Sou md Believer.
i. I fliall prove that the Lord Chriii by his Spirit begins the adtual deliverance of his EleCt here.
2. What is that fin the Lord convinceth the foul thus tirft of >
3. How the Lord doth it >
4.. What meafare and degree of Convi- ction he works thus in all his ?
1. For the rirft, it is (aid > John 16. 8, 9. that the ftrft thing that the Spirit doth when he comes to make the Apoltlcs Mini- fhyeffedual, is this, it (hall reprove ox con- vince the rrorld of fin ; It doth not hrft work faith, but convinceth them that they have no faith , as in verfe 9. and confequently under the guilt and dominion of their fin h
i after this he convinceth of right eon fnefs , which faith apprehends, v. 10. It is true that the word convitlion here is of a large extent, and includes compunction and humiliation for fin > yet our Saviour wraps them up in this word,becaufe convidtion is the Hrft, and therefore the chief in order *> here the Lord « rot fpeakingnow of ineffectual but effectu- al, and thorough conviction , expreffed in deep forrow and humiliation. Now the Text faith, the Lord begins thus , not with fome one or two , but with the world of Gods EleCt, who are to be called home by the Miruftry of Gods Word * which our Saviour fpeaks(asany may fee whoconfiders the fcope ) purpofely to comfort the hearts of his Difciples > that their Miniitry (hall
be
The Sound Believer. 1 1
t>e thus etfc&ual to the world of jews and Gentiles > and therefore cannot (peak rf fuch- convi&ian as ferves only for to leave men without excufe , for greater condem- nation \ (as fome underihnd the place J for that is a poor ground of conlolation to their (ad hearts*
Secondly , I (hall hereafter proove , that there can be no faith without fenfe of iin and mifery > and now there can be no fenfe of fin without a precedent light or convi- ction of fins no man can {eel i\n, unlets he doth fir/t fee it i what the eye fees net , the heart rues nou Let the gre«attft evil befal a nun , fuppofe the burning of his houfe, the death of his Children , if he doth not hrft know, fee and hear of it, he will never take it to heart , it will, never trouble him : fo let a poor finner lye under the greateft guilt, the fbreft wrath of God, it will never trouble him until he Tees it and be convinced cf it, All} 2. 37. When they beard this, they tpere pricked > but firif tiny lvard it , and faw their iin , before their hearts were Wounded for it, Gen.^ 7. the^ firft jaw their nakgdnefs , before they were ajhamedoi it.
Thirdly, The main end of the Law is to drive us to Chrift , Rom. 10. 4. If Cbriji be the end of the Law, then the Law is the means fubfervient to that end, and that not to fome, but to all that believe ? now the Law though it drives us to Chrift by con- demnation,
The Sowfd Believer.
d;miution, yet mcrrckr it rithaccu-
i. It Hrft nccuilth, 'and fo convinceth or iin, R,nn. 3.20. and then '.ondemneth. I »i!y and injuilice lor a Judge ,to con- demn *and bring a linner out to his executi- cufation and conviction > and lomorjultice in the Lord of his Luv to '.rwile^ and therefore the
: in miking trie of the Liw for this end, h , as it tirii accufcth and lays our I irge*
Lati 1 when he binds up a
t in his (in, he ririt keeps him fif poiTI- biej from the very iigh^ and knowledge of k, ixcaiUe fo long as they fee it not, this is the catrfe at all their wo, why tee! it "not, why they deiire not to out of its the Lord [cfu? (who came kn^is of Satan, 1 Job. 3. 8.) and ririt convinceth his, and uuKes thcHfi kc tiiL-ir (in , that fo they may feci it , and come to him for deliverance out of it. Oh confider this all you that dream out your time in minding only tilings be- fore your feet , never thinking on the evils ir own hearts > you that heed not , you that will not fee your fins , nor (o much as ask this queftion , What have I done ? Wlxjtdoldo? How do I live? What will- become of me ? What will be the end of thefemy foolith courfes ? I tell you, if the Lord favc you , he will make you fee what now you cannot > what now ypu will
not:
'1 he Sound believer. i
>
not s he will not onu \Ou to cenfefs
you arc tinners, but "iie will convince y< of fins this fliall be the firfl: thing the Lord will do with thee-
But you will fay j What is that fin which G)iUru the Lord firfi convinceth of? which is the^^ fecond thing to be opened.
I Aniwer, In thefe three Conclufions. j, I The Lord Jtfusby his Spirit doth not on- £J/i# lm ]y convince the foul in general 3 that it is a iinner and fiimil s but the Lord brings in a convicting evidence of the particulars ;, tl firft is learned more by tradition ( in thefe daysj by report and acknowledgment ot i- veryman, rather then by any fpecial ad: of convidion of the Spirit of Chriit: for what man is there almoft, but lyes under this con- feflion % that he is a iinner ? The b:it fay they arefinntrs , And if rve fay* we bsve m fin, we ekedve our fdves '•> and, I know I an* a ftnner'-> but that which the Spirit princi- pally convinceth of , is fome fin or (ins iir particular : The Spirit doth not arreft men tor offences in general, but opens the Writ, and (hews the particular caufe, the particu- lar fins , Rom* 3. 9. We haze f roved , faith the Apoftle, that Jem and Gentiles are un- der fm > but how doth the Apottlc ( being now the Infirument of the Spirit , in this work of convidion^) convince them of this > mark his method , veifi 10, 11, 12, 133 14, i^j, 16, j 7, 18. whercii all fee it is
don intention of particulars j fins of
14 ihe Sound Believer. .
-\
their natures, there is none figjbfeoHf 9 fins of Rom. 3. their minds , none underjiandeth > fins in their wills and affections, nonefeek, after Gods fins in their lives , all gone out of the way > fins ofomiflionof good duties, there U mm that doth good •> their throats^ tongues , lips , are Sefulchns , deceitful , poyfinfid > their months fuD. of curfvtg, their feet fvolft tojhed bloody &c. And this is the Hate of you Jews (V19O as well as of the Gentiles, that all fleflj may jiand convinced as guilty before God. Ghteft. Ifit be here demanded , What are thofe
particular fins which the Lord convinceth men of? Anfw. I anfvver, In variety of men, there is
much variety of tpecial fins , as there is difpofi t-ions , tempers, and temptations, nUtthre anc* dbwefarc the Lord doth not convince particular one man at firft of the fame fins of which he fks ch doth another man > yet this we may fafely il?£ fay, ufiially (though not alway ) the Lord vims '^kegins with the remembrance and conside- ration of fomeonc great , if not a mans fpe- mvtrfion. ciaJ and molt beloved fin j and thereby the Spirit difcovers gradually all the reft ; That arrow which woundcth the heart of Chrift moft, the Lord makes it fall firft upon the head of the fiimei that did fhoot it againft Heaven, and convinceth , and as it were hits him firft with that : How did the Spirit con- vince thole 3030, thofe patterns of Gods Aft. 2. 37. Did not
The Sound Believer. 15
the Lord begin with them for one principal iin3 viz. their muithci and contempt of Chrift , by embrewing their hands in his blood? Thueisnoqueition , but now they icmembrcd other finiul pradtifes , but this was the Impawn , which was ever accom- panied with many other Items , which are then read in Gods bill of reckonings, where the firft is let down. Jfrael would have a King) i Sam. 18. 19. Samuel hi a time could not convince them of their fin > herein what doth the Lord do? Surely he will convince them of fin before he leaves them , and this he doth by fuch a terrible thunder as made all their hearts ake> and how is it now? what lin do they now fee ? they firft fee the greatnefs of that particular fin > but this came not to mind alone , but they c^ied out, 1 Sam. 12. 19. We have added unto all our evils "thvs , in ashing t& our ft Ives a King* Look upon the woman of Samaria , J oh. 4- The; Lord Chriit indeed fpake firft unto her about himfelf the fubltance of the Gofpel , about the worth of this water of life 5 but what good did (he get, until the Lord began 10 convince her of fin ? and how doth he that ? he tells her of her fecret whoredom (he lived in , the man that foe now had nai net her husband * and upon thedifcovcry of this (he faw many more fins \ and hence v. 29* fhe cries out , Come fict the man that hath told me all that ever I did in my life. And thus the Lord deals at this day i the Mini*
The Sound Believer.
Her preacheth againft one fin, it may be whoredom, ignorance , . contempt of the Gofpel , negkCt of fecret duties , lying , Sabbath-breaking, See This is thy caic, faith the Spirit un:o the Soul ', remember the time , the place , the pcrfbns with whom thou livedit in this finftfj condition ; and now a man b r *o alone, and. to think
of all his tormcr couries , how exe vil tbry have been > it may be the Lord brings upon a nun a fore aphelion , and when he is in chains crying ouc ot that, the Lord finch ro him as to thofe, Jtr. 30. 1 5. Why crieji thou f$r thy affliction ? for the multitude of thine iniquities I have done this. It may be the Lord fometimes itrikes a mans companion in fin dead, by fome fearful Judgement ^ and then that particular fin come? to mind , and the Lord r&vtals it armed with multi- tude of many other fins , the caufes of it , the fruits and effects of it : As a Father whips a child upon occafion of one fpecial fault , but then tells him of many more which he winked at b is, and faith 5
Now iirrah remember fuch a time, fuch a frowardtit, fuchundutiful behaViour, fuch a reviling word you {pake* fuch a time I called, and you ran away and wouM hot hear niej and you thought) liked v/eii e- nough of thefe wayes, but now know that I will not pafsthem by, &c. Thus the Lord with his ^ and hence it is many times that the Ek'wt of God? 1 it up, do
The Sound Believer. 1 7
hereupon think well of ihcmfeH7 s , arid fo remain long unconvinced of their wcrful e- fcate, the Lord fafferi them to fall into fome foul fecret or open fin , and by this the . 1 takes , fpecial occafion of working ividion and forrow for (in;, The Lord hereby makes them hang down the head , 1 cry, unclean, unclean : laid was civile ly educated, he turned at laft a hot Perfecu- tor, oppreilbr , blafphemer* the Lord fii convinced him of 1 tionn and cri-
ed out from heaven to him, FauL Paul, why perfccutal tkm me ? this (truck him to the heart , and then fin revived, Rom. 7* 9. many fecret tins of his heart were difcove- red, which I take to begin and continue in fpecial in thofe three days,^tf/ 3. 9. wher, in be vvas blind, and did ( through fight of fin and forrow of heart ) neither eat nor drink. Asa* man that hath the Prague, not knowing the difeafe, he hopes to live* but ^when he fees the fpots and tokens of death upon his wrift , now he cries out , becaufe convinced that the Plague of the Lord upon him : So when men fee fome one or more Ipecial fills break out , now they are convinced of their lamentable condition: yet it is not alway (though ufually) thus * for fome men the Lord may hrli convince of fin , by fhewing them the iinfulnefs of their own hearts and ways* the Lord may let a man fee his bhndnefs , his exti hardncu of heart, his weikuefs , his wiltul-
18 The Sound Believer.
nefs, his hcartlefnefs , he cannot pray , or look up to God, and this may hrlt convince him \ or that ail that he doth is filial , ing out ofChrift \ the Lord may fuddenly let him fee the deceits of Lis own heart , and the fecret tinful pra&ifes of his life > as if fome had told the Minificr, or as it he if to none but him \ that he is forced to fall down, being thus convinced, arc! to con- fefs , God i* in thti man*, i Cor* 14*. 25. Nicodctnus may firil fee and be convinced of the want of Rep, on , and thereby
feel his need of Chrift * the Lord may fee a man upon tb ration of all his life
pail, how wickedly it hath been fpent 5 and fo not one, but a multitude of iniquities com- pafs him about* a man may fee the godiy examples of his parents , or other godiy Chriftians , in the family or town where he dwells , and by this be convinced , that if their ftate and way be good , his own (To fat unlike it) niuft needs be ftark naught : the Lord ever convinceth the Soul of iins in particular * but he doth not alvvay con- vince one man of the fame particular fins at iirft as he doth another •, whether the Lord convinceth all the Eiedt at rirfi: of the fin of their nature, and (hew them their original (in, in and about this firft ftroak of convi- ction, I doubt not of it : Pan! would have been alive, and a proud Pharifcc ftill , if the Lord had not let him by the L::w fee this fin , Rom. 7. 9. and fo would all men in
the
The Sound Believer 6 i o
the world, it' this fhould not be revealed firftorlaft, in a leffer or greater meafurs under a dirtinft or more indjrtindt notiot] and hence arile thofe confcilions cf the Saints , I never thought I had fuch a vile heart s it all the world had told me I could not have believed them, but that the Lord hath made me feel it , and fee it at laft '-> was there ever fuch a Tinner fat leaf!: in heart, which is continually oppoiing of hirn) whom the Lord at any time received to mercy, as lam ?
2- The Lord Jefii3 by his Spirit doth not^^ only convince the foul of its fin in particu- lar, but alfoof the evil , even the exceeding great evil of thofe particular litis. The Lord Jefus doth not only .convince cf the evil of Jin , but of the great evil of fin. Oh thou wretch, faith the Spirit fas the Lord to Gizn, G(?«."4- 10.) what hart thou done, whcfeiins cry to heaven, who hart thus long lived with. God ^ and done this infinite wrong to an infinite God, for which thou canli never make him amends ! That God who could have long fince cut thee off in the .tnidft thy fins and wickednefs, and audit thee like a moth, and fent thee down to thofe etei nal flames, where thou now fee ft fbme \x ter then thy (elf mourning day and night * but yet hath fpared thee out of his nicer pi- ty to thee*, that God hart thou refilled and forfaken all thy life-time h and therefore
v fee and coniidcr what an evil and bit-
The Sound Believer.
ret thing it is, thus to live as thou haft done, Jtr* 2. i p. Look as it i^ in the v ot holintlv many a man void of the Spirit may i know them in the litteral cx-
ionsofthem, but fee the glc^ry
ax\ but by the Spirit, and hence it is , he doth m and prize them and
.. cithern ab i : So in the
ways of unholinefe, many a man void of the
Mivi&ion of fin, may una dot'
i licular (ins, and contelS them , but
not , cannot fee the exceeding evil
ton \ and thence it is, though he doth fee
: , yet he doth not much diilike them,
he fees no gnat hurt or evil in
them, bat a light matter of them > and
tti the Spirit comes, it lets
him I convinced of the exceed- t
greatnefs of the evil that is in them, Job. 56. 8: 9* In the time of affiidion illy the time of conviction of ild unruly (inner ) be (hews them their but how ? that they have that they have been exceeding y , and exceeding vile. Oh beloved, J the Lord Jefns comes to convince, pray for and pity every e Loid Jdusdid , faying , forgive than , they hnorp not vcbat they You godly Parents, Matters, how ott (ftrud your children , fcrvaHts , and convince chert] oftheii (infulnefs, until they eoi.t istlicii L l fee no amend-
ment,
ievt*. n
flrould
) ? Oh cry out for them, and fay, Lord forgive tbcm , fir they lytarp Hit what : Their fins they kpow ^ bii c evil of them f$, alas! they know not > hut when the Spirit con fie
makes therm fee what the i nd what is the exceeding evil of tl j mule
light of before j like mad men , chat h . (worn , andcurfr, and ftruck their friends, and when they come to be fc a , and
remember their m s and
words, now i hey ice what they have do> and how abomin r (es jhen weit.
Oh you that 'walk oil i nadnefsofyoiix .
minds now, in all manner of fin, if ever Lord do good to you, you fl your ways m^drfefs fuidfoliy, andcr\ out, Oh Lord, what have I done in k long again!} the pricks ?
The Lord Jdus by his loth not orf- Com 3.
ly convince the foul of rheevij of JJfc, bat of theevil after fiv^ I mean q{ the'juft punish- ment which doth follow fin, and that is this, viz. that it muft dye, and tharetemally for iin, if it remain in this eitateit is now in, Rom. 4. 1 5. The Law workj r*ratb , 1. e. light and ilnfe of wnth , Horn. 7. 9. Wb tbt Law cdwe^'yin rcvivtd, and I died , i.e. I faw my felf a dead man by it j fo the foul 5 clearly 5 God hath faid , "tbt fnd thjt fivketbjhai die : I have finned, and there-* fore if the Lord be true ; I (hall dye , to B 3 ' hell
22 'ike Sound Relic jer
Lordftop my breath,
lylife, which he mi ghc jufily,
an- do, Vtatb is the wages of
I (b
lite • n will become or rqc , who
.many, exceeding the num-
bei nj head, or the flare in
adulterers Cod i hath laid fa, the lord nuTiilu ha;h Cold me fo , ££-/;. 13. 4* 1 ani the man, myc< now tears me
an what will become of me ?
mil come inflaming fire, to all that know not fyeli This I be- lies it, 2 Jbejf. 2. 7,8,9* id now I fee I hat have long lived in Jod > I have bad .5 long wooing . g, my hearty and oftentimes it d'ed me , bat yet I have refilled God« iljJcl, an Get my filthy in foorts, my companions, cups , . 5 at a higher pxice then Chriit , loved them more then him i and therefore though I may be (pared tor a
le ) yet there is a time wherein ( him&li Will come out agairift rne in flaming tire. To this purpole doth the Spirit work; for b loved , the great means whereby Sa- ovcrthjtw Man at "tirft in his innocen- cy, was this principle, Although thcu doft fo tin agaimt God D yet thou (halt
The Sound Believer. 23
not dye , Gtn. 3. 4. Te fljall not Jkrcly dyc> the Serpent doth not fay, Tefiall not dye, for rhat is too grofs an cut-facing of the Word, Gen* 2. 17. but he faith, 2> fiull not funly rfjKi that is, there is not fuch an abfo'. certainty of it i it may be you (hall live, God loves you better then fo , and is a more merciful Father then to be at a word and a blow. Now look , as Satan deceived and brought our fifft parems to ruine by fuggeft- ing this principle , fo at this day he dpth low this accurfed feed, and plant this very princi- ple in the foyl of every mans Ixart by na- ture ) they do not think, they cannot believe they are dead men, and condemned to dye, and that they lha.ll dye eternally for the j lcalt fin committed by them ■> men nor Angel* cannot perfvvade them of it > they cannot fee the equity .of it, that God fc merciful, will be fo leverc, for fo fnull a mat- ter s nor yet the truth of it , iur then they think no rieth (hould h? laved > & thus when the old Serpent hath fpit this poyfbn before them, they fup it up, and drink it in,, and fo thoufands, nay millions of men and women are utterly undone. The Lord Chrifi there- fore when he comes to fave a poor finner, and raife hiir\ up out of his fall , convinceth the foul by his Spirit, and that with foil and mighty evidence, that it fhall dye for the tealt fin, and tells him as the Lord told Abi- tytlech in another cafe ■> Gen* 10. 3. Ibou art but a dt ad man for this \ and if the Spirit fet B 4 on
24 2~Ae Sound Bel/ever.
on this, let who can claw it off. I tell you bo loved , never did poor .condemned Malefa- ctor more certainly know and hear the ien- tenceof condemnation part upon him by a mortal man, then the guilty tinner doth his^ by an immortal and difpleafed God s and therefore thofc 3000 cry out, Act. 2. 37. Mfn and brethren vphat Jhall ive do to be faved f \\\ are condemned to dye, what (hall we do now to be laved from death ) Now the foul is glad to enquire of the Mimfter, O tell me, what (hall I do ? I once thought my felf in a fate and good condition as any in the Town or Country I lived in s but now the Lord hath let me hear of other news > dye I muft in this eftate , and 'tis a wonder of mercies I am fpared alive to this day. There is not only fome blind fears and fufpitions that it may poflibly be fo, but full perfwafi- ons of heart, dye I muft, dye Khali in this
e , tor if the Spirit reveal fin , and con- vince 1: yt of death for fin, the foul under this work of convidtion, being as yet rather fen- fpiritual, will make a light mat- ter of it, when it fees no fenfible danger in it > but when it fees the bottomlefs pit before it, everlafting fire before it, tor the lead fin , now it fees the hainous evil
n '•> the way of fin , though never lb
able before , is full of danger now,
wherein it fees there are endlefs woes , and
everlafting deaths , that lye in wait for it,
S^om. 6. 21. And now faith the Spirit , you
may
The Sound Believer.
may go on in thefe (infui courfes as others de, if you fee meet > but Oconlider ! what will be the end of them > what is it ro enjoy the pleafures of iin for a feafon, and to be tormented tor ever for them in the conclu-' lion? for be allured that will be the end; and hence.the foul feeing it ielf thus let a- part for death , looks upon it (cif in a tar worfe eftate then the bruit beatts, or vileft worm upon the earth ^ for it thinks when they dye, there is an end of their miilryi but Oh ! then is the beginning of mine tor ever : hence alfo arife thole fears of death , of being fuddenly cut off, that when it lies down, it trembles to think , I may never rife again , hecaufe it's convinced not only that it deferves to dye , but that it is already fentenced for to dye : hence alfo the foul' •od, if he had cut him off in his lin , and wonders what kept him from it , being nothing cite due from God unto it : hence, laitly, thefoulisitcptand ftands ftill, (fcoe* not on in tin as before h or if it doth, the Lord gives it no peace, Jer. 8*6. Why doth the horfe go on in the battel } becauie it fees not death before in but now the foul fees death, and therefore ltops : O re- member this, all you that never could be- lieve that you are dead condemned men, and therefore are never troubled with any fuch thoughts in your mind > I tell you that you are far from convidtion, and therefore tar trcm falvation : if God lhould fend (ome
from
l6 Th? Sound Be*
from t co bcai
ftcurc world concerning this truth, yer ;
iU noc believe it > meflengers fent
from heaven arc not believed herein i v. be to you, if you renuin unconvinced in this point.
3* But you will fay, How doth the Lord thus convince fin, and wherein is it expxeit ? which is the third particular.
v*\ All knowledge of fin is not convidYion of fin, all confdlion of fin is not convi&ion *, there is a cunvi&ion meerly rational , which is not fpiritual : there are three, things in lpiritual convi&jon.
1% There is a clear, certain, and manifeft light, ,fo chat the foul fees its fin, and death due to it, clearly and certainly > for fo the word , Job. l6. }- iMyxwr fignifies to evi- dence a thing by way of argumentafu nay demonftration \ the Spirit io demon- strates theft things, that it hath nothing to object, a mans mouth is flopped , he hath nothing 10 lay but this, Behold I am vile, I am a dead man : for if a man have any firong arguments given him to confirm a truth , yet if he have but one objection or doubtful fcruple not anfwered , he is not fully as yet convinced, becaufefull convidi- on by a clear fun-light icatters all dark obje- ctions > and hence our Saviour, Jnd. 1 5. will one day convince the wickgd of all their bard fpceches azrinft him > which will chiefly be done by manitefting the evil of fuch ways,
3qd
The Sound Believer* 27
and taking away all thofe colours and defen- ces men have made for their language : be- fore the Spirit of Chriit comes , man cannoc v i 11 not fee his fin for punifhroent i nay, ith many things to fay for himfelf, as excufes and extenuations of fin i One faith , I was drawn untp it , (the rvom&n that thou gave]} me) and fo lays the blame on others ; Another faith, It is my nature i others fay, All are turners, the godly fin as well as o- thers, and yet are faved at laft , and fo I hope (hall I > Others profefs they cannot part with fin, they would be better , but they cannot j> and God requires no more then they are able to perform ; Another faith , I will continue in fin but a little while, and purpole hereafter to leave it \ Others lay, We arefinners, but yet God is merciful and will forgive it : Another faith, Though I have finned , yet I have fome good, and am not (0 bad as other men > endlefs are thefe ex- cufes for fin. In one word, I know no man, . though never fo bad , though his fin be ne- ver fo grievous , but he hath fomething to lay forhimfeli, andiomthing in his mind to leffen and extenuate fin : but beloved , when the Spirit comes to convince , he fo convinceth as that he aufwers all thete, pulls down all thefe fences, tears off all thele leaves, fcatteis all thefe mitts , and pulls off all thefe fcales from th J tops a
mans mouth , that the foul Hands before id, crying, OLord, .guilty, guilty? as
the
23 The So*nd Be!
the Prophet Jertmiab o J them.
Why dhl th:u fiy, 1 thy iviy, &c. So the Spiric 1 thou fay thy fin is frmll ? it is dilbb (as S imiul laid to £«*/ , i S im. 1 5 which is rcbdlhn, and as th'efvt of ivit and is that a (mail matter ? The Spirit of convidtion by the clear evidence of truth , binds the understanding , that it cannot ilruggle againft God any more ', and h let all the world plead to the contrary, nay, let the godly come to comfort them in : cftate, and think and fpeak well of them, yet they cannot believe them, bscanfe they are certain their cftates are woful : -hence alfo we (hall obferve the foul under convi&ion, initead of excuiing fin , it aggravates fin , and ltudies to aggravate fin \ did ever any deal thus wickedly, walk thus finfully, fo long , againrt fo many checks and chidings, light and love, means and mercies, as 1 have done? And it is wonderful to obferve that thofe things wiiich made it once account fin light, make it therefore to think fin great : tx. gr. my fin is little, the more unkind thou (faith the Spirit) that wilt not do a fmall matter for the Lord : my fin is common > the more finful thou , that in all thofe things wherein all the world rife up in arms againft God, thou joyneft with them : God (pares me after fin i the greater is thy fin therefore that thou hart conti- nued fo long iu? againft a God fo pitiful to
thee,
1'be Sound Believer. 29
;reft fius are now the vileft fins> be- iufe though they were moft fwect to
him , yet the Spirit convinceth him , they were therefore the more grievous unto the Soul of God : you poor creatures may now hide, and colour, and excufe your iins be- fore men j> but when the Lord comes to convince, you cannot lye hid ^ then your confcicnces ( when Jefus Chriit the Lord comes to convince ) (hall not be like the Steward in the Gofpel J that fet down 50 for 1 col. no , the Lord will force it to bring a true and clear account at that day.
There is a real light in fpiritual convi- 2> dtton 5 rational conviction makes things ap- pear notionally , but fpiritual convidfion , reallys the fpirit indeed ufeth argumentation in conviction > but it goeth funher,and cauf- eth the foul not only to (ee iin and death djfcurfively, but alfo intuitively and really: reafbnean (ee and difcourfe about words and proportions , and behold things by report, and to dedudr one thing from another • but the fpirit makes a man fee the things them- felves, really wrapt up in thofe words : the Spirit brings fpiritual things as well as no- tions before a mans eye> the light of the Spi- rit is like the light of the Sun, it makes all things appear as they are, Job. 3. 20.21. It was JtntfiUms mifcry, Ihe heard the Words of Chriit , and they were not hid from them , bur the things of her peace , (hut Luke up in Ords, vptn Li I from bet 1
Difcouiic
30 Tie Sound Believer.
Difcourfe with many, a roan about his fin and mifery, he will grant all that you fay, and he is c< , and his eftate is moft
wretched, and yet (till lives in all manner of fin \ what is t1
fees his fin oniy by difcourfe , but he doth not, nay cannot ice the thing fin, death, wrath of God, until the Spirit come ■> which only convinceth or fheweth that really. A man will not be aifraid of a Lyon when it is painted only upon a wall > Why ? becaufe therein he doth not fee the living Lyon* when he Cccs that, he trembles* Se men hear of fin , and talk of fin and death, and fay they are moft miferable in regard of both \ yet their hearts tremble not , are not amazed at the(e evils, becaufe fin -is not feen alive , death is not prefented alive be- fore them , which is done by the Spirit of convidion only, revealing thefe really to. the foul; and hence ir is that many men in K/tf. 6.%. feeing fie Hot. How can that be ? Thus,In fee- ing things notionally, they fee them not re- ally i and hence many that know moft of fin, know leaft of fin , becaufe in feeing it notio- nally , they fee it not really* And there- fore happy were if for fome men , fcholars and others, that they had no notional know- ledge of fin i for this light is their darknefs^ and makes them more uricapable of fpiritu- al conviction. The firftad of fpiritua! con* vidion, is to let a man fee clearly that he is iinful and moft miferable : The fecond a& is,
The Sound believer. 31
to let the foul fee really what this fin and death is. O confider of this ! many of you know that you are finful , and that you fhali dye*, but doft thou know what fin is? and what it is to dye ? If thou didft, I dare fay thy hearf would fink '•> if thou doft not, thou art a condemned man, becaufenot yet a convinced man. If you here ask, how the Lord makes fin real ? lanfwer, By mak-^^ ^ ing God real : The real greatnefs of fin is gives a r^ feen by beholding really the greatnefs oi^hhtf God, who is fmitten by iin ^ iin is not feen Jm' ■ becaufe God is not feen, 3 Job. 1 1. He that doth evil hath not feen 'God. No knowledge of God is the caufe why blood toucheth blood : The Spirit cafts out all other com- #^4% 4* / pany of vain and fooliih thoughts , and then God comes in and appears immediately to the foul in his greatnefs and glory , and then the Spirit (aith, Lo, this is that God thy fins have provoked. And now fin appears as it is, and together with this real fight of iin, the foul doth not fee painted lire, but kc$ the fire of Gods wrath really , whither now it is leading, that never can be quencht but by Chrilts blood : And when the Spirit hath thus convinced, now a man begins to fee his madnefs and folly in times paft, fay- ing , I know not what I did *, and hence questions, Can the Lord pardon fuch a wretch as I, whofe fins are (b great ? Hence alio the heart begins to be affedted with fin and death, becaufe it fees them now as
they
32 The Sound believer.
they are indeed , and not by report only. A man accounts it a matter of nothing vto tread upon a worm 3 wherein there is no- thing feen worthy either to be loved or fcarecK and hence a mam heart is not af- fe&cd with it : Before the Spirit of 0 &ion comes, God is more vile to cnans eye then any worm-, as Chriii faid in another :a(e of himfclf, Pp/. 22. / an a worm ^rn%n\ Co may the Lord complain, I am viler in fuch a ones eye then any worm , ind no God : And hence a man makes it a matter of nothing to tread upon the glori- ous Vfajefly of God , and hence is not af- :hd with its but when God is feen by the Spirit of convidion, in his great glory h then as he is great, fin is feen great i as his glory affedh and aftonifheth the foul, io tin affe&s the heart. 5, There is a conftant light* the foul fees fin
<j i , and death continually before it i Gids arrows flicl^ fjft'm the foul , and cannot bepluck'd r > My fin is ever before me , faid Da- t\ Cm his renewing of the work of converfion.) For in eife&ual convi£Kon the mind is not only bound to fee the mife- ry lying upon it , but it is held bound > it isiucha Sun-light as never can be quench- ed , though it may be clouded. When the Spirit of Chrift darts in any light te fee fiu> the (bul would turn away from looking up* bri it, would not hear on that. ear, Felix- c : but the Spirit oi Ccmvi&iofi fentto
n
The Sound Believer. 23
make thorough work on the hearts of all the Ele&, follows tjkm, meets them at every turn , forceth to fcc and remember what they have done? the leait tin now is like a moat in the eye , K*S ever troubling* Thofe bje&s of fit), death, wrath , being pfefentcd by the Spirit neer unto the i!', hx the eye to falteri hcici they that can cait off at their pleafure (he remem- brance and thoughts of fin and death, never prove found ami) the Lord doth nuke them Itay their thoughts, and male deeply on what they have done, and whither they arc going* And hence the ioul in lying down, riling no, lies down ana riles up with per- plexed thoughts, what will become of me ? the Lord (nmetimes keeps it waking in t night ieafon , when others are aileep, and th:n 'ns haunted with thoie thoughts, it cannot lleep > it looks back upon every day and week, Sabbath, Sermon, Prayer, Speech- es/$nd thinks, All this day, this wcek,d^* the [he Lord and his patience to a Wretch hath been continued i but my tins atlfo are continued* 1 tin in all I do , in dl my prayers, in ill I think , the fame heart remains full , not humbled nor yet chan
I-
And hence you (hall bb&ftic , that v, i
which di 1 finat hi& to if , it nevec
hind j I d ml,
1 (hall neypr forget lucha man i
tfutlj. I b if the i
C
34 The Sound Believer.
fs at fome time i and carts off the thoughts of theft thing* rns
iin, and falls a reafoning with the (cui , Why hart thou done this ? what hurt hath the Lord done thee ? will there neve nd ?
hart not thou gone on long enough in thy lewd courf.s againif God , but that thou fhouldcft full add unto the heap * hart thou not wrath enough upon thee already ? how foon may the Lord Hop thy breath } and ith( knowftfhou hadft better never to
have b;en born : was there ever any that thus r lifted grace, tha; [ventured upon
t.ie lword point? hart thou but one friend, a patient, long-futfcring God, that hath left thy . lifelong ago, and
thee oft, and doft
Thus
the Spirit K ; arid hen. e the foul
leafureofcconfeflion of tin:
O Lord, Ik edmg wickedly , I
been worfe.then the horie that
nrfhsih into the battel, becaufe it fees
th before it i> but I have fcen death
before me in rhefe ways, and yet go on , and
lull fin , and cannot but fin : Behold
d, for I am ' . . When thus the
to the foul a clear, real, con*
and death, now there
[1 fay , In what r doth
I lent '
The Sound Believer.
I (hall therefore op; ourth parti-
cular , viz. The meafure of fpiritual con-
r ion in all the EIe& , viz. So much con-' vidtion of fin as may bring in and work com- pundtion for tin, Co much light of fin as may bring in fenfeot fin, Co much is neccftary , and no more. Every one hath not the fame meafure of conviction, yet all the Eledt have and mutt have Co much : for fo much conviction is necefory, as may attain t end of convidtion. Now the fink proximo , or next end ot convidtion in the Eltft 5 compundtion or fenfe of fin •> ior what good can it do unto them to fee fin , and no to be af&dted with it } What greater m, cydoth the Lord (hew to the Ekdt therein , then unto the Devils and Reprobates, who. convinced .and know thgy are wick- ed and condemned , but yet their hearts altogether unailtdl.d with any true rcmorte tor iin ? Mine eye X^\th Jeremiah, a jfSutb my I Jl7 heart. Ibe Lord qpens the cars ot his to in- clm ftrudtion, that be might bumble. Some think J0ym -^ that there is no thorough convidtion, without l&^ Y^l fbme atfedtion. I dare not fay fo, nor will I now di! puce whether there is no' fome- thing in the nature ancl effence of that con- ;d have, different from that idtion in Reprobates and Devils ', 'tis fufficient now, and that which reacheth the end of thisqueition , to know vvhat meafure Ot convidtion is ne.eilivy. I conceive the decerning of it , is by the immediate C 2
$6 The Sound Believer.
and fenfible effed of it , viz* fo much as af- ts the heart truly with fin. But if you ask. What is that knee of lift, and what meafure of this is ncceifary ? That I (hall anfwer io the dodhine of compunch- on.
Let not therefore any foul be difcoura- ged, and fay, I was never yet convinced, be- caufc I have not felt inch a clear , real, con- ftant light to fee fin and death as others have done: Conlidcr thou, if the end of con- vidtion be attained , which is a true fenfc and feeling of fin , thou haft then that mea- fitrc which is molt meet for thee , more then which the Lord regards not in any of his* but you that walk up and down with convin- ced confeiencts , and know your ftates are miflrahkand (inFul , and that you perifh if you dye in that condition , and yet have bo fenfe nor feeling, no forrow , nor iffli&ion of fpkrh for thofe evils ; I tell thee, the very devils arc in fome refpe&s nearer to the Kingdom of God then you be , who fee. feel, and tremble : wo, wo to thoufands that live under conviding Miniftcries , whom the word often hits, and the Lord by the Spirit often meets, and tbey hear and know their fms are many , their eftates bad , and that iniquity will be their mine, if thus they con- t<nue* yet all Gods light is without heat,' an i ir is bat the (hining of it upon rocks, and col'l they arc frozen in their di
bw -it i-novvnto you, you have not one dj
'the Sound Believer. 27
of that convidtion which begins falvation. Before I pafs from this to the fecond work of Compunction , let me make a Word of application.
If the Spirit begins thus with conviction of tin, then let ail the MimUeis of Chrift work >vith Chrift , and begin with their fKO\ ;ichhil Witness unto
ith, and give warning to this fecure world, that the ilmence ot -Jcath is pa ft , and the cijrfe of Qr>d lies upon every mar* for the lcift tin. Lift up thy voice like a Trumpets was the Lord's word to lfaijb,IJd. 58. $.iand tell them their fin. Thofe Bees we call drones, that have loft their fting. . When the fait of the earth ( the Miniftersof Chrift , Mat- s» ) have loft their acrimony and (harpneTs, or faltnefs, what is it good for but to be caii out ? our hearers will p^tri- fie and corrupt by hearing fuch Do&rmeS only as never katch. When the Lord in-
" d a grievous curfe upon the people, Ezek; 3- 26. the Lord made Ezekjel dumb, that he lliould not be a reprover to them. What was the lamentation of Jere- u$*b ? Thy Prophets have fcen vain and Lam. 2- foolijb things for thee , and have net difcove- *4- red thine iniquity. How would you have the Lord Jcius by his Spirit to convince ; mult it not be by hii Word > Venly you keep the Spirit of Chrift from falling down upon the people, if you refufe to endeavour to convince the people by Q 5 your
38 'the Sound Believer.
, i. your word : Other Doftr fwcet
andneceiurys s is in the tfrft p
oft necefla ware of bittei paffion j biit oh con-
vince with a Spirit 1 d compafii-
on •, avid he that fhall be nifirumcntal un- to Girifc, in this or any other work for Ch rifts fake, unto him the Lordwil! be the principal agent , and by him will attain his own ends, fs great work, gather in
his (ottered fhefcp, who are in great multi- throughout the Kingdom lettered mi, if once they be throughly eon- vii :y are utterly lcii, and gone
out 01 the way. tyfe 2. T- this alfo be (ad reproof and ter-
TQ iem that itand ir out all
means ofconvidtion , and will not fee their iin , nor believe the fearful wrath of God due to them for fin ? not a man fcarce can be found that will come to this conclufion i I am a iinful man, and therefore I am dead, lama condemned man ^ but like wild beatfs flye from their purfuers , into their holes , and thickets 3 and dens, their finful is, 1 xcufes, and apologies for fin, and lor tHecpielves , and if they be hunted thuhcr, and found out there , then they re- flit, and article againit that truth which trou- bit -j Thty flatter thcmjclves in their
until their iniquities be found \ JL lany a man diilikcsthe Text, the
Uie, cfpecialiy the long life. wherein his
The <ound Bel/ev
fin is rouciu, and his co- pe-
daily if it be his darling-fin, his htrodi^^xH . it* . ^ '
his Kimmon > especially it withal he thinks ft £*v,
that the Miniftei means him, he will not ice
it, noveonilfs it, efpe?ially, if he apprehends
he (hall lofebis honour, or hxsfilver a*
"fit by iti he will not fee his fin , t h he may not Be troubled in coir (or
fin, that fo he may not be forced to con- ids and foriake his fin, and condemn him- fclf before God and men. O Lord, I mourn that I can fcarce meet with a man thattithei be, or will be convinced * but hath iomcthmg alway to lay for himfielt , their fins arc not fo great, they are n :f (b bad0 but have fome good, and therefore have fome hope ; and if God be merciful, it is no great matter t ding finful, or
i thing j, their mouths are hopped to (ay nothing for themfelves but iJty. There is Us conviction in the world in this Age then many are aware of. Ft* I believe that all the powers of] confpire together to blind mens ;nd darken mens minds in this great work of Chrili : Principw obji.i , it is policy to itop Chrift in nis entrance, in this rirft liroak upon the foul h but oh !j little d(Y you think what you do hei and what woe you work to your (elves here- by i doft thou ftifle and reiilt the rkft breath- ing of Chrifts fpirit > when he comes to } what hurt' wiil it be to know C 4 the
40 The Sound Betievcr.
the WM-ft af thy on, ro.v when
there is h of
> who mult die one day fee i fins i# order before thee, to thy etititfh
guiih and fCrruur ? Pp. 5c 21. When lord thai] lay to thee as unto Diver, he- member in thy life time thou hidii thy good things 5 Remember (juch a time, luch luch a lin , which then you would not fee : Eut now thou (halt ice what it is tofuikc ^n infinite God- Ren thou wa
warned of wrath, to come, but thru wouJdclt not believe thy felt accurfc fo thou
mighteit have felt thy • ■ him that
was made a curfe to bids tfiee > and therefore feel it now : Oh ! you wii] vvifh then that y . .At. had known this evil in that your day. What doit thou talk of grace ? thou thiukeft rho&i hail grace, when as thou halt nor the hrlt bw- gimhng,nay, not the tnoft remote preparation for it in this work of conviction 3 what (hou'd we do for fuch as thete 3 but with Jeremy, Jer. 13. 17. If yon will not hear, myjoutjbal vreep in fecret for your pride . Vft X* k- perfwaded therefore to remember
your fins palt 3 and to confidcr of your ways now. All the prophanefs of thy heart and life , all the vanity of thy youth, Ecciefi 11. 9. all your fecret fins, all your lins a- gainlt light and love, checks and vows, all that time wherein thou didft nothing elfe but live In fin , thus Gods people have done , £sflJk 6. 9. thus all the Eleft (hall do , oh
conlidtr
The Sound Believer. 4 1
confidcr the Lord remembers than all , and that with grief ot heart againfl thee, becaufe thou forgetfeft them \ Hoi'. 2. 7. He thai numbers thy hairs , and tells the fpurrows that tall, numbers much more thy tins that till from thee, they are written down in his black Book. Ttuy are no trifles i for he minds not toys '■> the bqoks mult be opened : oh reckon now, you have yet time to call them to mind , which it maybe (hall nor continue long** it is the Lords complaint * J it. 8. 6- of a wicked generation , that be could bear no man fay , JVbat bave I done? Winnow you? ft her (as the word is Ztpb*2< 1. J 0 people not worthy to be beloved. I pro- nounce unto you from the eternal God , that : ere long the Lord will fearch out Jernfalem 1*aL* with candles, he will come with a (word in his hand , to fearch for all fccure Goners in City and Country , unlefs you awaken * he will make inquiiition for blood , for oaths , for whoremongers, which grow common, (brail ft cret fins we are frozen up in, oh b'j willing, be but willing that the Lord ihould fearch you andcunvince you now in this e- vtmng time of the day , before the night come, wherein it will be too late to fay, I wifh I had contidered of my ways in time > of all fins, none can fo hardly ftaud with up- rightnefs, as a fecret williflgnels to fee and be convinced of lin , Job. 3. 20, 21. The helps and means for attaining hereunto arc tfccfc,
fcring
42 The Sound Belie?
Help i. Bring thy foal the
Lord in Prayer, as? < ' ' <:*,
0 Lord, jhew me, job 54. yx. "' . 01* Gods Law before the up in 1
Miniftry of the Word unto the Lord , and fay, O Lord ilarch n is holy
Worddiilovcrs motes : on the Sabbath day
end to all that isfpoken , as Fpoken u thee, then examine thy felt when thou h leifure. When David (aw, Pfil. 19. b pure the Law was, he cries out, WhekfUws h'tt errors ?
Jjclp 2. Look upon every convi&ion of thy con- fluence for tin , asan id warning giv- en from the Lord htmfelf * foe fomaimes ijfc W< and conference turtles, and ijth, This is my fin, my condition > yet how ufual it is then tor a man to put a merry tace upon a foul eonfeience ? How oft do men think this is but the word of a man , who hath a -latitude given him of reproving (la in the Pulpit, and we muft give way to them therein > or elfe their hearts nic and fwell againfr the man and word alfo : And why is it thus* Becaufe he thinks it is m^n only that {peaks* whereas did he fee and believe that this was a ftroke, a war- ning, anarreft, a check from the omnipo- tent God, would he then grapple think J with him ? would it pafs lightly by him then?1 When £/j heard Samuel denounced fad things againft his houfe , It is the Lord , faid 1 Sam. 3. 18. When Paul faw JESUS
fpcaking,
The Sound Believer <
*o
, Unry p.rjlcutcji thou me? Ails g . ills down all
irtjl the pricks any longer : An arrclt in the Kings name comes with thorii . s the heart of the nun
in flebt.
Do not judge of fin by any oth s Godiudgeth or it, according i i all mens (hall be judgec :laftday. wKat n
S-iuL i Sam. i Kite his iin to Sa-
mud? he judged not ot "it as the Lord in h
id did \ for had he done fo, he wo havefeen di . tc a command as b
as witchcrafts Samuel told him \ which a ide his p: • irt fink and fay, i" ba\
remember tor this end thefe Scrip- tures, Rom'. i. 18. Kom. 2. 9. R 23. G*/. 3. io. by which thou mai richer I mutidye (in the (fate I anrj or God himlelt rauii lit. RenSeniber that an look^i °t xpotd ismHrder in Gods account ?2f.
ye, an uhcbsjl thqttg <«
jcry before a holy G< iO«
Tribunal thou ma
iy vain thought and word, fore do not judge of fin by the, prefent pi i furc, gain, » honodf, ortafe in il forfidk^tb of x fin for by not fee!
h. 1-2. til j ; Nor yec by tl
4.4. The Sound Believer.
others generally have of it, who make no more of wounding rhe Son of God by fin, (hen they do ot crufhing vermine under their teet : Nor yet by the praciife ok others \ Every nun fins, and therefore i hope I Jhall d( Nor vet feeing
thy fell and than j >d thou art
/Lob* f- (f- n^t as other men > it may he fq , thou didit never J: whore, nor murthcr as y_t >
that is net the queftion > hut haft thou had any one vain thought in Prayer ? halld: heard one Sermon unprofitabty ? halt thou tinned? then know, God fpared not the Angels that finned j and hovv wilt thou efcape unkfs the Lord dye for chee ? Nor . laftly judge ot it by thy own opinion of God , in tbinkjng God is like unto thee , thai as thjpu inikeit light ot it , to he maketh lefs : Tfu 50. 21. Oh take heed of judging the evil ot lifLby any of thefe rules : Oh rem m- ber all men are apt to think of themfelves betur then they ares Are we alp blind? fay thePhapfces : take heed that by judging of iin by the(e falfe rules , you deceive not
HI (dves. yrt Let this laftly, be a ufe of thankfulnefs , to
all thofe whole eyes the Lord hath opened to fee, and fc convincing you pf your (ins.
V* hen Vdvid was going in the heat of his
Spirit to kill Nabal) and Abigail met him
Sam and ftopt him , what faid he ? 0 blcfod he
• ' the Lord for thy counfd\ fo when thou
* 5^ wert going on in the heat and purfuit of
33% thy
The Sound Believer. 45
— ■ ■ ■ ,.-.,. - - . «..
thy fin, toward eternal death, that the Lord fhould now meet thee in thy way , and con- vince thee of thy folly, and fo Hop thee, what a world of fin elfe wouldft thou have com- mitted } how vile wouldii thou have been ? Oh fay therefore, Bleffed be that Miniiler of the Lord, and bleffed for ever be the Name of the Lord, that gave me that coun- fel. It is faicl, Chrift will fend the Comforter to convince of fin : kit a thingy^- l^-
to fee fin > yes, it ihall one day be matter 7- of unfpeakable comfort to you thai ever you faw tin > that evci lie fhewed thee that my- fiery of iniquity in thy heart and lite , thofe arcana imperii ^ thofe feCitts of the power and dominion of fin over thee: 7hon {halt Levit> Hot hate hut refrwe thy brother. If the Lord 19. 17. fhould fecretlykeep thy fin glowing in his own bofome againft thee, and never re- , prove thee for it, nor convince thee of it 5 no greater fign of Gods everlafting hatred a- gainft thee. Oh it is infinite Jove , that he hath called thee afide, and dealt plainly and fecrctly with thees and will you not be thankful for tlr-s? The Lord might have left thee in thy bruit ifh aifd never
made known thy latter end > never have told thee of thy fin or flood before it coi 1
It may be you will (ay, If I felt my fin, Qfr, and were deeply humbled for it , I could then be thankful that ever I faw it i what is it to ice fin ?
Fhis ur r!k I ord I < to all A
4^ The Sound Kelicver.
mankind , many have no means to bring a to the knowledge 6> i: h andthofctluc have, a deep llccp, un-
der thofe means, t >w not when
c fin mc and this it m. Ijtion ot fome
nee , that runjiefi; not with cheydol
i ice fin «, yet the Lcrdputs.a f< rue in that work
ofconviftion upon thee ^ -which makes cry to keaVcn for a (pint ok brokenneTs \{ which without I n thou
wouldft never fo much dciired 3 and
this they have not.
Hon is a work of the
Spirit, though it lhou!d be but common >
and wilt not thou be thankful tor common
y, fuppo ward? how much
gh it Id be - dcring that it is the firii fundam
it , and is feminally all. !gins here , and ariC.th hence i r fin is feminally "all fin. the dSfcovery of Faux in the Vault , was . erv^tion of Engl<
i remember the day and hour oi
and notable deli- ;r this time wh
out inebnvin- ainly rifhed
'lhe Sound Believer. 4^
perilhed in it. And thus much of this rirtt ; of Conviction j now the tlcond fol- lows, Ccmpuncti-
SECT. III.
t Chrifls power, in working yipiinlilori crjtnfi of fin.
y^Ompun&ion, pricking at the heart, oi V> (enfe and feeling oi (in , is different
tfrom convidion of fin > the latter is the work nderftanding, and feated in that
cher is in the affedions and will, and feated therein principally : A man may have fight of fin, without forrow and fetife of it, Van. 5. 22. with 20. 21. J a*
. 1 . 24. Rom. 2- 205 2 1 • Yet that conviction which the Spirit works in the E!t.Ci, i accompanied with compundfron, iiritorlalt. For the better unfolding this point, let me open thefe four things to you,
1. That compunftion, or {'erfejoi fin , immediately fallows conviction cC Jin in
. the day of Chi ills pow,
2. The nLcclliiy oi the other.
V herein icconfifts. 4. The meafure of it in all the Eledh That compunction follows conviction, i* . nt from Scripture and Rcafon .> AStt 2. Whin tb '•> that is , when
they
4$ The Sound Believer.
they faw and were convinced of their tin in crucifying the Lord of Lite , which they did nbt imagine to be a fin before, what follows next } it is faid , They were pricked at the heart : Lo, here is compundtion : £- fhraim alio in turning unto God , Jer. 31. 1 9. hath thefe words , After that I rvM \nr jh-ucied, I [mote upon my thigh : (as men in great calamity befallen them ufe to do ) Irvas ajhimeh even confounded, becaufe I did bear the reproach of my youth : The men ot Nineveh hearing by the Prophet they wcrj all to die within fourty days, it is (aid, they Jonah. 3. believed God ( in the work of convi&ion ) and then they fell ro fick^cloath and afhes (in the work of corcpun&ion ) which did immediately follow : Jofiah, 2 Cbron. .34. 27. in his renewed return unto God, atter he heaid the words of the Law,* hx heart melted , and he wept befort the Lurd> For what is the end of con- vi&lon > Is it not compundion > For if the Lord (liould let a ir.an fee his iin , and death for iin , and yet iuffer the heart to remain hard and unaffected, the Lord did but leave him without excufe > nay, the Lord fhould but leave him under great mi- ftry, and under a more fearful judgment , viz* for a man to fee and know his fin , and yet ur with it, andhardned under
i: j hztduefejtf heart is one oi the grearclt its* to fee fin and not to be arte- tfttd wuh ir3 argues greater hardncfc* For
The Sound Believer. 49
it is no wonder it" rhcy.rii.it (ce not and know nor fin , remain fenflefs ot fin \ alas ! thty know not what fchci but tor a
man to be enlightned , and ice bis lln, and Lord , how great \c- , and how uncXcufablc Will a man be fcft before God, tfhen the Lord (hall reckon with him for his hardnefs of heart? What is the end of that light the Lord lets into the undcrftanding in other things?' is it not. that thereby the heart might b. J thoroughly with ic ?
Why dorh the Lord let in the light of the kno'', his will >
Is it mac this kn >vv froth
float in the understanding , and be impri- foned there ? No vtnly , but that the heart it be thoroughly and ■ deeply with. And Jo you think that the Lord will in the light ofconvidHon impritbn it up in the mind ? is there not a further end, that bv this light the heart might be deep'y arfe- &cd with lyi? If any fay that the end of con- viction is to drive the foul to.Chrilt , I grant that is the remote and hit end of it, but the next end is compunction : tor if the under- Itanding be convinced of ir.ifery , and thj heart remain hard, the mind may fee indeed that righteoufncls and life only is to bc in Chnit > yet the heart remaining hard, the will and affedtion will never ftir toward Chriir , it's impoifible a hard heart,rema; d with i
The Sound Believer.
truly affe&ed with Jdlis
of this more herear
2. • there of this compun-
Anfip. ftion , to fucceed conviction ? I fpeak now
pfneccflicy in way o\ ordinary difpenfation ,
no ordinary way of
icithcT Law nor Gi ' he doth) to work by.
Many have been nibling lately at this do* ftrine, and [ed , What need is there
of furrow and coropun&kin of heart ? A man may be converted only by the Go'pel , and G< .1 joy, without
any fenie ot fin or milery •, and in my experi- ence!; v others gedly and gr ; Lei it fo : Why theieforedb any pr. y of coming in by this back-door unto ChrilV? This point I
very -weighty , and much dam in denying the truth ot it s yet withal there needs much ten ir, left
any Itumb I lay
d6wn i tyoftt,
re to propound tKcfc Rules, both for the ring
fundry f s point.
th;: ~ ~ I
file of tin , bjcau1
imagine you fhould dJlirc to have , and that otheis feel »
I di humbled
ihe Sound believer. 5 1
Joftpb inuft be more , he nuift be call into the ditch, and into the Prifon , and the iron muli enter not only into his legs, but in* to his foul, tfaU 105. 1 8. He mull: be more afflidted in fpirit, becaufe he was to do greater work tor God , 2nd was to be raifed up higher then the reft, and therefore did need the more ballaft : fame were educa- ted more civilly then others, and thereby have contrafted left guilt and ftoiitnels of heart againit God and his ways, therefore tilde have not inch caufe of troubles and being Ids tugged , have le(s need of Axes to hew them: fome mens forrow breaks in upon them more fuddenly , like (toons and breaches of the Sea, and the Lord is refolved to haften and finift his work in them more fpeedily, and ic may be moreexemplarily i ior every Chriftian is not a fair copy , as in thofe, Act. 2. .37. In others their (brrowsfoak in by degrees, Gutttcavat lapidem^ The Lord empties them by continual droppings , and luiice feel not char mcaiure ot forrow as ci- thers do : every Chriftian is not a Hcmanr ffil. 88. who futiers dillra&ing fiars and tirr juts from his ymtb up, vcrf. 15. who is afflict? with all Gods tvayes , verf 7. for he was a man of exceeding high parts and gifts, as you may fee, 1 Kings 4.. 31* and there- fore the Lord had need of hanging fome fpecial plummets on his heart , to keep it ever low , left it (hould be lifted up above are. Seme fenle of (in the Lord* works D i fa
$2 The Sound Believer.
hi all he laves, but not the fame meaCurci the Lord gives not a!way unto his that which is good in it icli fit's good, I con- feft, to be deeply affedted and humbled) • that which is til , and th< beft for
2Tuik. Do not think there is no compunction or fenfe of fin wrought in tl iute you
cannot (o clearly diieern and feel it , nor the time of the working and tirir beginning of it. I have known many that have come with complaints, tl never humbled,
they never felt it fo, nor yet could tell the time when it was lb i yet th< and many times they have den it by the help bf others fpe<5feaclcs, and bkft God tor ir.
in Ifaiah 63. 17. cpniplain* td. Lord why baft tl
frni thy fear ? Do you think th^re was no founds , nor lennb eneis ind Yes verily , but they felt nothing but a hard heart 5 nay, fuch hardriefs as if the Lord had plagued them with it by his own immediate hand, and not born and bred \*ith them only, as with other m:n. Many a .foul may think the Lord hath lefc it, nay, (mitten it with a hard heart , and fo make h!$ ; of it > yet the Lord hath Wrong! t real (oft* nefs. under feU-hardnefs 3 as many tin, rohates there is felt ibftnefs , when with-
; hardnefs. The ilony-ground- d arc! b top .
;d Believer.
tally j this may eaiily be difcerned : rhe Lord may wound others, and they ed our s
wow i$ more : : and feci
►re cannot point with tfaeii to
voand as others can. Do not think the Lord works compunction 3 Rule. in all the Elect in the fanv work of the Spirit, bat only -ii fabitantial work : the Lord works a trt LcuCq oFiin for fubftance and truth of it, )
re are many circumftaatial many in tnd comments upon one
and the fame Text. Ex gratis : The fame tin that atfedbPjH/, it may be doth not af- fe ;1 LydLi or A polios. The fame notions for the aggravation or (in in one, do not come 0 the mind of the other, the fame com- plaints, and prayers, and turnings of Spirit in the one, may not be in the fame circum« ftances , and yet with th. as with
the* i and yet both o[ r: ,and t : complain they bath feel Go,
yet by means ot variou ivation& This I may thebjtter underhand .Gods fervants in opening the work or hu- miliation. You miy hear th^m fay, the I
this, and thinks that, and (peaks ano- ther thing > it may be every on„ do not fo think in the fame individual circumftan and therefore are to be ufidei 1 produ-
cing only exemphm in re fimili > fomething D 3
t± 7 he Sound heltever.
like thi$, or for the fuj>ftanct is here
WV
4 Unit. fiithis work of compun&ion we muO i bring i\ men to
Crook nor Gods r( peritnee of
en (which is fallible, and many tin rppt ) but bring men unto the rule , and try pro - herein by that : For many vi
lay, Some men are not humbled at all, never had any precedent (brrow for fin > Gods mer-
only hath melted their hearts \ and experi- ence proves this, and many hnd this, who are fincere and gracious Chiiitians.
I anfwer ,
We are not in this, or any other point, to be guided by the experience of men only , Bat attend the Rule j ii it be proved that ac- cording unto the Rule , men mult be broken andaffe&cd with (heir fin and mifery , before niercv can be truly apprehended , or Chnft accepted h What t Jl you me of fuch or fuch men ? let the Rule ftand , but ht men. ftand or fall according to the Rule : many are ac- counted gracious and godly for a time, much affected with mercy and Chriil JcTus s yet afterward fall or wizen into nothing , and prove very unfound.
What is therealcn ?
Truly the caufe was here *, their firft wound and forrow for iin was not right , as hereafter (hall be made good : many thou- lands are miferably deceived about their e- ftates , by this one thing , of crooking and
wrJling
J /J
Wrcitin
c ^ let a!; fervants ; md be
wary here > wuck not the holy Scriptures , nor force than to (peak as tl c , but
try all things by than , i Thef 5. %i.
Do ritd 5 Huh
pcrfons in ; , patterns in all thir
bkperfons unconverted* do ijot
■*k upon: i parallel with Gods
k upon the other.
Somsrfay, that many in Scripture arc conr ted toClnilt without any G.-irow ioi fin, and produce es of Lyih , wl i
heart was IV. ■ ive ChrilU
and the Eunuch, Acts 8. converted in the fame manner. I anfwer,
Thefe are examples of per (on- I to
God before, who d*d believe in t hut did not know that this JESU.S was the Mcffiah ^ which they C ben
the Lord fent the means to rev It * and
therefore Lydia, a Jewiih profelyte , IS cal- led aworfbipperofGod^ A£fr. 16* 14* and fo was the Eunuch, Aci. 8.; 27. and in th condition was the Centurion, Aci. io« 2. r/ ba feared Gody and ivh>fe pr tytts tper ted, ver. 4. (which cannot be without faitfr) yet did not know that thjs Jcfas cj was the Mtffiah, until Peter came unto him. So that (uppolc here was no fente or I for fin at this times doth it th fol-
low they never had any when the Lord at D l hilt
The Sound Believer.
wmi * — , — i 1 .
firft wrought upon them ? are tl im-
p:, rted-, tit ro (hew forth
Gods work in perfons unconverted? in I they arc examples, in 'hers not to : their examples of believing in Chrift, are not in that ait examples of Tor- row for want of Chrift. And yet let me add , to fay that God opened Lydi.is heart to be- lieve in Chrift 3 and yet opened not her h to lament her fm and mifery, in her eftate without Chritt ( fuppofe ihe were without ChriliJ is more then can be proved from the Text > for 'tis laid , Her heart, jvm open- ed to attend unto tl that were Jpokjn by Paul : Andean any think that Paii!,ot an Apoftle , ever preached Chrift without preaching the need men had of him ? and could any preach their need ot Chriit , wr out preaching mens undone and fintul eliate without Chnti ? and do you think that Ly* dh was not made to attend unto this ? Do you think that when Philip came to open the 53 of Jfaiab to the Eunuch , that Cbriji xcm bfuifed for our iniquities', that- he did not let him underfrand the infinite etfil fin and mifery of all linners , and of him m fpecial , unlefs the Lord Jefus was biuifed for him Rule* *n examples recorded in the Scripture of Gods convening grace , do not think they had no forrovv for lin, becauie it is nordiitin^ &\y and cxprelly fet down in all places : tor the Scripture ufiially lets down matters very
briefly \
The Sound Believer.
briefly *, it oftentimes fuppofeth many things, aiid refers us to judge of fomc i othenplaces \ as Acts 6. 7. it is laid , Mam rrkih were obedient to the Faith > doth it therefore follow that they did immedi- ately belLve, without any fenfeofiin ? Look to a fuller example , Aci. 2. and then we may fee, as the one were converted to the frith, i'o were the other, having a hand in the fame fin , 1 Jim. 1.13^ 14. Paul he was a pcrfcciftor, but the Lord received him to mer- cy , and that Gotu gract n\is abundant in faith and love : doth it hence follow Paul had no callings down , becaufc not mentioned here ? If we look upon A3s 9. we (halt fee it ether w,
Do not judge of general and common j j^ workings of the Spirit upon the fouls of any, Co be the beginnings of etfe&ual and fpecial erfion : for a man may have fonie in- ward and yet common knowledge of Gofpel and Chrifi in it, before there bt forrow fortin > yet it doth not hence foilow> that the Lord begins not with compunction and forrow, becaufe common work is fpecial & effectual work^when the Sj comes, he hrit begins here,as we (hall prove.
The terrours, and fears, and Lnle of (1115 Rule. and death, be m th :tions of
foul, and of themiclves drive fromChriiU yet in the hand >A Chrilt, by the power otjob. 16. the Spirit, they are made to lead , or rather 20. drive upto Chrift, which if able to tiiru
rpournii
53 The Sound Ketiemf.
mourning i r:cr mourn-
ing to gjyc joy i and there a vain
thing t< MS no need of fuch for-
xows which drive from Chrifts amf that Cnnit can work well fore
W: mighty
power and of fliefcy in Chnit , the
Lord by wounding, n tg his of all
Hofi 6. i ith rnal iecurity and (elf-confidence^
25 3« t live, and drives rhem to feek for
Theft things thus premi(ed,ki us now hear of his work to fixeceed con-
vict BeiT. 2. : a (inner will never part with his fin * a
hue coi of tin doth hut light the can-
dle to fee (in * compunction burns his ftrv> gei i lakes him dread the fire :
Clear' -.iff* ye fimers, and purifte your
arts ye double winded men (faith the Apo- t 3*met%€0p* 4.8.) But how fhould this be. done } he anfwcrs,x/. 9. Be afjlifted, and mounts andrvcep ■> and turn your laughter into mourn- ing : So Joel 2* 12. the Prophet calls upon his hearers to turn from their fin unco the Loud > but how ? &end your hearts and mt your garments. Not that they were able to do this j> but by what forrow he requires of all in general , he thereby effe&ually works in the hearts of all the Eledt in particular > for every man naturally takes pleafure , nay , all his delight and pleafure ,is in nothing clfc but (in * for God he hath none but that.
Now
The Sound Believer* 59
Now fo long as he takes plea lure in fin „ rinds contentment by fin , h
einfeparably roit \ Oh 'tis Otfetet, and it only is (wcet ! For Co 1 foul is dead
in fin : Plcafure in fin is death id fin , 1 Tim, 5, 6. So long as 'tis dead in iin , it is impof- iible it fhould part - ■ s no more then
a dead man can break the bonds of death. And therefore it undeniably follows, that the Lord mult tirft put gall and worm- wood to thefe duggs , before the foul will ceafe lucking , or be weaned from theirs the Lord mull tirit make tin bit- ter, before it will part With if, load it with tin, before it will lit down 3nd defire eafe : And look as thepleafure in fin is ex- uding fweet toafinner, fo the (brrowfor it mult be exceeding bitter, before the foul will part from it,
9 Tis true, Iconfefsa man fortictime may part with fin without forrow s the unclean Ipirit may go oat for a time, before he is taken, bound , and (lain by the power of Chriir. But fuch a kind of parting is but the wafhingofthecup, 'tis uufafe and un- found , and the end of fuch a Chriftiaa will be miferable ^ For a man to hear of his fin, and then to fay , Tie do no mere fo, with- out any fenfe or forrow for it, would not have been approved by Paul-, if he had feen 2 £jr- - no more in the carelefs Corinthians , into- J0# lcrating the incefruous perfon > but their forrow wrought this repentance. No, the
Lord
60 The Sound Keli ever.
• Lord abhors flich whoriih wiping the lips.;
and theretore the fame Apoftle , when he reproves them for not feparating the linnet,
j Cor. 5. and fo the iin from them , he fums ir up m
* 2. Qne word , Tux have , wnfijk that fitch
a one might betaken frytn yon : becaufe thai fin is fevejed tfVily from the foul , when for- row or ftiame, feme fcnfe and feeling of the evil of it , begins it. Not only fin is oppo- iite to God, but when the Lcr-1 Jefus ririt comes near hisEledfc in thrir iinful ellate , they are then enemies thel by Jin un-
to God. And hence it is, they will never part with their weapons , until themiclvcs be thoroughly wounded ; And therefore the Lord aid their confcienccs, minds,
and hearts, before they will call them by. Now if -there be no parting with, no lipa- ration from (in, but fin is a};ttrong, finner as vile as ever before h hath Chrift (who now comes, to fave his EleCt from fin) the end of his work? what h the man thq better for conviction , affection to Chrifl , name what you can, that remains lull in fins? When the Apoftle would ium up all the mifery of men , he doth it in thole
10^15. words, Te are yet in your fins : So fay I, thou
17- art convidted, but art yet in thy (Ini art af-
fe&ed with Chrift , and takeft hold 01 Chrift,
Trov. 28. but art yet in thy fin. He that confejjeth and 1 3* \forfaketh bis fin, Jh all find mercy.
Object, ' You will lay, May not the fweetnefs of Chrift in the Gofpcl , and ltnre of mercy,
fepirate
The Sound Believer. 6i
fcpai in lin without any compun-
dion >
I anfwcr ., Anj-„m
i. Scnfc of mercy and Chriits fweet- nefs ( I conceive; fcrve principally to draw the foul unto Chrift, Jtr. 31-3. Wli
I drawn tbec. But compunction or l»:nie of tin principally ferves in the hand hi Chrift, to turn the foul from HnrAverfiori horn (in is diltindt from , and in order goes before our convtrfion unto God.
2. Senfe of the fweetnefs ot Gods grace in Chrifi keeps out fin, but it doth not thiult out lin ac hrlr.
3. Chrifr cannot be eff equally fwcet, un-| 2 Or. 7< lefs fin be rirll made bitter , there may !
icral notice of Chriits excellei and fotne thirty pieces given for him ^ for efteem of his grace , and hope of his mercy , which mayoccafionforrow > but I dare not lay, that this is any (ound or thorough work, till after forrow : Ifa. 50. 4. Chrift hath the tongue of the learned given him to fpeak^a rd in feafon: Unto whom ? It is added, 1 the weary. They are the men that will - prize mercy , and they only to purpofe ~, they that have felt the butemefs of fin and wrath, find it exceeding hard to prize Chrifi, and to tafte his fweetnefs > how (hall they do it indeed that rind none at all ? Sweetnefs L\ fore fenfe of fin,is like Cordia
> which ufually i'trcngrhen
-
6a The Sound Believer.
Reaf.2. BecauGrwithout this , no man will either care tor Chrift, or feel a need of ,a' Chrift : a man may let a wantof Chrift by the power
ofconvidtion, buc he will never fcl a need of Chnit but by the fpirit of compunftion. M t ^K n *' not ^K fh(i*t*an>i but they that
1 ' ar A whole man may fee his want of
a Fhyjitian , but a lick man only feels his need of him, will prize him, fend for him. fytbe rrhole, you are not to undcrftand fuch as have no need indeed of Chrift (for what tinner but hath need of him? ) but fuch as feel no need of him : as by J/ci^ cannot be meant fuch as are iinful and miserable, for then Chrift (hould come actually to fave all men ^ but thofe that did feel themf.Ivcs fo , as a lick man that feels his ficknefsj thefe 'only are the men that feel a need and necef- y of ChrifUcheic only will come to Chrift, and be g*ad of him, and be truly thankful for their recovery of him. And hence arifeth the grea: fn world, in defpiting the G
ipel, not at all afFe&ed with the glad tidings of it, becaufe they are not aftedted with riieir fin and mi(Lry-) or if they be affe&ed but in part with theGofpel , it is becaufe they are not thoroughly anededwith their mise- ry before.
And hence it is, that when the Lord cal- led his people to him , yet they would not Jcr. 2. come to him , becaule they were Lords > jl, and well enough without him. Why did not they come to the Supper being invited 1
The Sound Believer.
it was becaufe they had farms , and oxen ,
and wives to attend unto} they felt noL^x^.
need of coming , as the poor , lame ,
blind and halt did. The Prodigal cares
not for father nor fathers houfc , until he Luk. 1 5.
comes to fee, Here I dye. It is true, the 17*
:e of the Gofpel draws men unto ChrilH but it is very obfervable , that Gofpel reveals 1. , but with
refpedt and in r.» unro linners y
and men in extrearn mifery. The Gofpel faith not that Chriit is come to fitve-j but to five [inner s , and to five bis people from tL\ fins. It reveals noc this, thac Cod JHjUfies men, but he justifies the ungodly ■> it reveals not this , that Chriii died for w , hut that he ]{om, ** died for them that were rveak^ for fmncrs^fer £ h §c j(
rues. And if fo, «can any man imagil thae th'.s news will be fweet , unlcls men fi and teel the infinite mifery of iin , and the fruits of it ? Will not men fay or think , What great matter is there in that ? Suppo we be linners and enemies , yet we are Qol. 3. r* well enough; before Chriit comes , a mans hie lies in his fin. Now iuppofe any (houkl
h to a company of men the grc vour of 'heir Prince toward ti. fueh a gracious Prince as will take away all their lives 1 will this be glad ridings ? Gofpel- grace cannot be let out, much Ids felt, hut2^r# i. in reference to lifl and mifery, which me.fc f
*f.** will HCVCJ
^4 Tie Sound Eclievcr.
Mit. ?,
I their mifery > for you will fay, A mail may come to Cbrift without it : I fay again,
If hi doth fas he hath many followers; yet
Chriii will not come to him, nor commit
himlelf to him ;> I came mt to call the right**
Mr, but fiwu.rs to repentance : In which place
r note, That as by righteous is not meant fuch
as are fincerely lb, bat fuch as think and find
themfclves lb * fo by tinners is not meant
all manner of impenitent and harcf-hearted
iinners , but fiich as think and fed them-
felves fuch , and lament under it : Now
God the Father fent him only unto fuch i
he is lent not to heal the hard-hearted, but
i, the broken- hearted : indeed he is fent to
18. make men broken-hearted , who have hard
artsy but he is not fent to heal them
until then : The Lord leaves the ninety
no repentance , to wander
for ever > the one loll fli cp , who' feels it
ffb, and feels a need ot a Saviour to coil
d find it out , who cannot come and
- Lord jelus will come
!<, un:o , and unto him only, leaving all the
ninety nine.
1 This may laftly appear, by confidering end or" mans fall into fin , and the publishing of the Law to reveal fin 5 and of the Gofpc 1
into fin and mifery : did the Lord fufter the fall of man? what was his great plot in it? it is apparent this,
be made tor the of G
Reap 4.
The Sound Believer. 63
thrift. The Serpent poyfons all mankind, that the feed of the woman might have the glory ofrccoveringfbme : This was Gods laft end : The perdition of fomefof them- felves ) being bat fubordinate unto this , Rom* 9> 22, 23. Surely Adam might have glorified grape if hehed fcood, and God had revcaLd his grace in prefcrving him ( made rnuubic; from fa!!. But the Lore; fuw grace (hottld not be fut&ciently advanced to high- eft dignity by this, and therefore fuffershim a&aally to fall , and that into an cxtream depth of mifery. Now confider, mans fail in it (elf cannot be a mean of glorifying grace, but rather obfeures all the glory of God > how (hall the Lord attain his end then hereby? Truly if the Lord let men fee and feel their fall and mifery by it, now grace offered will be accepted and glorified. And therefore the Lord fends the Law to reveal fin , and 'make it exceeding fin- foli and death for fin ; that this end might be attained, Gal. 3.22. And there- fore feeling of iin and death and mifery be- ing the means, mull precede the other as the end *5 and therefore as grace may be feen by conviction of mifery , io the fweetnefs of ic only can be felt by feeling mifery in this work of compundlion.
But you will fay , What is this Cbmpun- gutfi ftion, and wherein doth it conlift >
This is the third particular to be opened,
in general it is , whereby the foul is affected
E w'th
66 The Sound heliever.
with fin J and made feniible of fin *, but more particularly , tompundtion is nothing clfe but a pricking of the heart,or the wound- ing of the foul with fuch fear and (orrow for tin and mifcry, as fevers the foal from iin, and from going towards its eternal mifery : io that it confiils in three things, rj. Fear. 3 2. Sorrow. C^. Separation from fin.
The Lord Jefus when he comes to re^ fcue bis Eled, took as Satan held them in their mifcry * rirft , by blinding their eyes from feeing of it S (Icondly , by hardning their hearts from feeling of it : So the Lord Jcftis having cut afunder the firft cord of Sa- tan by conviction, breaks afunder the fecond bv compandiou , and caufing the foul to
1 and beaffjCted with itsinifery* and as the whole foul is unaffe&ed before he comes, fo he makes the whole foul fenfible when he comes,- and therefore he fills the confcicncc with {ear , and the heart with forrow and mournings fo as now the will of fin is broken, which was hardned before thefe fears and forrows feized upon it- Let me open thefe paticularly,that you may tart and try the truth of what now we deliver.
I fay , the Lord Chrift in this work of
mpun&ion lets into the heart of a fecure (inner a marvellous fear and terrour of the
rdul difpleafure of God, of death, and hell , the punithment of fin : O beloved ,
look
The SonndBeliever. 6*f
look upon moft men at this day , this is the great mifery lying upon them, they do not fear the wrath to come > they fear not death nor damning, even then when they hear and know it is their portion *, but their hearts are fct to fin, Ecclef 8. 1 1.
The Lord Chrift therefore lets in t\Ai fear, that(!ook\ as the Lord when he cdtnc$ * !; lot , ■ to conquer the Canaanites , Exod. 23. 27^ r**** an*^*u^ 28. He fent hi* hornets before him , which were certain fears, which made their hearts faint in the day of battel, and by this (ub- du^d them : So the Lord Chrift when he comes to conquer a poor firmer, that hath long refilled Rim, and would go on to his own perdition , lets in thefe fears , that the foul (brinks in with the thoughts of its wo- ful eftate, and cries out fecretly , Lord what will become of me , if I dye in this condi- tion? Tsui trembles, aftoniflied at his vtti*AQ*%. fery and wickednefs * and now he begins to cry out: the Jaylor was very cruel againft^ft Panl * but when the Lord Jcfus comes to re- late him from this condition , you (ball I him trembling. The Lord hath -let in that fear, that now he is content to do any thing to be favxd from the danger he fat* he was now in i when a man fees danger., and great danger neer and imminent , now man natu- rally fears it : before Chrift comes the foul may fee its mifery v but it apprehends it af
F, and hoping to efcape it, and her.
>li not fear it j but when the Lord Jcfus ffah 1 E 2 comes, 5.
68 The Sound Believer,
comes, heprefents a mans danger , death , wrath, and eternity near unto him,and hence hath no hope to efcape it, as now he is, and therefore dorh fear s and feeing the mifery .exceeding great , he hath an exceeding great (though ott-timesdeep) fear of it> as men neer death, and apprehending it fo, begin then to be troubled , and cry out when it is too late. The Lord Jefus deals more mer- cifully with the EIe&, and brings death and eternity neer them, before they draw near to it s whilftit is called to day : The poor A&\6* Jaylor began to think of killing himfelf^ when fears were upon him \ and fo many under this ft roke of Chrift, have the fame thoughts , becaufe they fee no hope? but \ this meafure is not in ajl, this work is in all* FPv* 20* ?Ht t-xm wft*? 0 Lord, that they may kjtow tbey lc Inn mtn : before this fear comes, men arc above God, and think they can ftard it out againft him j the Lord therefore lets in this tear, to make them know they be but men •, and that as proud , and flout , and great as they are , yet they are not above God , and that it is vain to kick againft the pricks, and go on as they have done > for if they do, he will not endure it long : T!hc Rom.S* fpirit of 'Bondage makes men fear , before the 1 5. Jpirit of Adoption comes > thefe fears there- fee are inch , as the regenerate after they have received the Spirit of Adoption never have : and therefore they are fuch as pur- fue the foul with fome threatning ot the
word ,
1 he Sound Believer. hq
rd, pronouncing death and perdition to him in that eftate : Ex. gr. He that I lieves not is condemned already , Thus the Word (peaks to confeience v John 3.17. Thou believeilnot, faith a mans own con- feience, the Spirit witneilirrg with it > there- tore thou art condemned, faith conscience: now the fpirit of Bbnda*e is the teftimony of Gods Spirit, wkneffing to both the premifes and conclusion : Now this Spirit no regenerate man indeed ever hath after this time, but the fears he hath arife from a- nother principle of corruption of confeience , and malice of Satan:through the prefent defer- tion of the Spirit leaving him * not from any poiitive witneis oi the Spitit , of any fuch untruth, which yet is truth, while the foul is under this iuoak and not regenerate : mark therefore diligently, that this tear is the work of the Spirit oi the Lord Jelusvand hence it folio ws,
1. That thefc Fears are not meerly natu- ral ( as thofe , Rom. 2.15.) anting from natural confeience only, which only accufe of fin , but never affect > but they are fuper- natural , they are arrows (hot into the confeience by the arm ef the Spirit > fo dread- ful, that no word, nor meditation of death and eternity can beget fuch fears, but creates them.
2. Hence it followes, that they are clear
fears (for the Spirits work is ever deaf,
before be leaves it, Efhef.%* 13O they are
E 3 not
7<d The Sound Beltever.
not blind confufed fears, and fufpitions, and fad conjectures , whereby many a man is affraid , and much aifraid , and affrighted like men in a dream , that think they are in hell, yet cannot tell what that evil is which they fear \ but they arc clear fears , whereby they dirtinftly know and fee that they are mi- le rable, and what that mifery is,
3. Hence it follows , that they are llrong fears , becaufe the Almighty hand of the Spirit fets them on, and flukes the foul, ltheyarenot weak fears, which a man can fhake oft", or cure by weak hopes , lleep , or buf.nefs, ' &c. like fome winds that (hake thz me , but never blow it downb but thele fears cait down the talleir Cedar , and appal the heart, and cool the courage and boldnefs ofthemoft impenitent a^d audacious finner. The Spirit preftnting the greateft evil in e- ternal ft pa ration from God; hence no evil in the world is fo dreadful as this ^ I had bet- ter never btin born then to bear it (faith the foul) and hence cafts off all other thoughts, Amos 3. and cannot be quiet*, and hence it is 8. thefe fears force a man to ilie, and feek. out for a better condition. A man like Lot lin- gers in his fin, but thefe fears like the Angel drive him violently out, the Lord faying to him , A- ly tor thy life , left thou perifh with the world j for thy fins are come up to heaven , thbu muft dye before one day be at an end , and then what will become of "thcc ) Ah thoa linful May
ound Behe
^ :ici jultiy do k ? thy (ins
A many , th. .e an
intolerable burden fur the foul of God to bear any longer ) And hence you (hall ob- serve, if the foul after fad fears grows bold and carekfs again , the Spirit puriues it with more caufe of feanand now the foul crks out, Did the Lord ever eled thee ? Chrift (hed his his people from their ilns, thou liveft yet in thy fins, did he ever ifhed his i for thee ? thou haft finn< . con-
science after the- hall: ightned , and
: back again > halt not i refojp
committed the unpardonable (in? thou hail: nany a lair feafon of feeking God , but hair dallied and dreamt away thy timei is not zrx day of grace therefore now pait ? it : Lord is yet patient and bountiful, and lci'5 thee live on common mercy > but is lis to aggravate thy condemnation .at great and terrible day of the ich is at hand ? are there not better men in hell then thou art , that never com- et the like fin ? Thus the Spirit purfues with lirong fears, till proud man tails down to the dull before God- The foul is now' under fears, not above them*, and thcr. cannot come out of thefe chains , by the moll comfortable dodhine it hears , nor particular application oi it by the mod mer- ciful Minifter in the world , until the S fay, as Lam. 3. 37. Fear not > the Lord only: can affwage thefe (hong winds , and raging E 4 iters,
1
j2 The Sound Believer.
waters, in which there is no other cry heard of this foul toffed thus. with tempefls, but Oh I perifti ! Only the Lord making waj for the Spirit of Adoption by thefe in his E- le&, drives them out to fetkifth.rebe any hope, and fo they are not properly defpe- rate fears, yet, as I (ay , ffrong fears , not alike extenfively, yet alike intentivety ftrong in all : a fmall evil, when tidings is brought of it, doth not fear*, but if thee- vil be apprehended great and neer too, the very fufpition makes the heart tremble : when ahoufe is on tire, or a mighty Army entred the land, and neer the City, children that know not the greatnefs of the evil fear them not \ but men that know the dan- ger are ful1 of fear. The wrath of the Lord, that fire, thole armies pf everlafting woes, are great evils*, the blind world m rot much fear them, but all the Elcd, whole minds are convinced to fee the greatnefs of them, cannot but fear, and that with ftrong andconrtant fears *, nor is it cowaidife, but duty to fear thefe ever lofting burnings* And hence the foul in this cafe wonders at the fecurity of the world , dreads the terrours of the Lord that are neer them, andufoally ieeks to awaken all its poor friends ; I once thought my (elf well, and was quiet t*kj *3* as you be , but the Lord hath let me fee my 40* woe, which I cannot but fear > O look yoU to it.
Thus
The Sound Believer. 73
Thus the Lord works this fear in fome hi a greater, in others in a lefla meafurc. O coniider whether the Lord hath thus aftedt- cd your hearts with fear ! Oh fecure times* what will God do with us ? Many of you having heard the voice of the Lyon roaring, and yet you tremble not. The Lord hath foretold you of death and eternal woe for the leaft fin » do you believe it, and yet fear it not ? how art thou then forfaken of God ? Many of you that like old Mariners eau laugh at all foul weather, and like Weather- cocks, fet your faces againlt all winds > and if you be damned at la It, you cannot help it, you muft bear it as well as you can , and do hope to do it as well as others (hall do > Oh ! how far are fuch from the Kingdom of God , the Lord not yet working, nor pricking thy heart fo much as with fear >
?.. Sorrow and mourning for fin is the fecond thing wherein compun&ion con- fills. And look , as Fear plucks the foul from fecurity in feeing no evil to corner fo Sorrow rakes off the prefent pleafureand delight in fin , in a greater nieafure then Fear doth. The Lord therefore having fmitten the foil, or (hot the arrowts of fear into the foul, it therefore grows exceeding fad and heavy, thinking within it felf, What good do wife or children , houfe or lands , peace and friends, health and reft do me ? in the mean time , condemned to dye, and that eternally > it may be reprobated 1
*"
74 The Sound Heliev***.
to fee Gods face more : the g
cr of fin in the heart and life
me ? And hereupon the foul mo
day, and in the night defires
and weep * and th,
before God, ail the days
of ignorance 9 thinking, Oh! w] c I
done ! and feeks for mercy > but not one
fmile, nothing but clouds of angur appears
and then thinks , If this anger, the fjrujt of
Jnd. 2. my fin befo great , Oh w rr.y fins ,
i. the* caufe hereof ! When the Angel had
out the fin of the Ifraeli tes , ia making a
league with theCanaanites , and told them
that they fhould be thorns in their Jidts ,
they fate down , verfe 4. and lift up their
voice and xvept : So 'tis with a contrite
{inner. Note narrowly that eminent place
, of Scripture , Ifaiah 6 1. 3. the Lord Chiift
is fent to appoint beauty for afbes^ and the oyl
ofjoyfortlKJpirit of heavimfs , to them that
urn* Out of which note thefe four things,
for the explication of this forrow or
mourning.
Firfr, It is fuch a mourning as is prece- dent unto fpiritual joy : and hence it is not faid, I will give the {pirit ofgfadnefs to be- get mourning (though the Lord doth fo af- ter converfion) but this goes in orddt before that. EpbraimAikti who feeing what an un-
Jcr.zi* nttybeafthi. had been, ujiaceujlomed to Gods
i§. yokgifmius upon hit thigh, and bemoans him-
felt. It is Gods method (after Gods peo-
The Sound Eel/ ever. 75 , "
pie have finned ) to fad their hearts , and then to* turn mourning into joy j much more at hric beginning of Gods work upon the foul, they (hall hilt mourn, and lament, and fmite upon the thigh : If God wounds the foul for fin, it ihall (mart, and bleed too, before God will heal.
Secondly, It is a great mourning, becaufc H<>/r6. 1, it is called a fpirit of mourning : As a 2. fpirit of f timber is a deep flumber. When the poor Jews (hall be converted , their great fin (hall then be prcfented before them , of curfing , and crucifying the Lord of Lite 5 as it wastothofe, A&%* 36* And by reafon of this there (hall be a gnat Zac. 12. mourning, that they (hall defirc to go atone iu cap*
crct , every one apart , and take their fill 1 3. !• of mourning, before: the Lord open the foun- tain of grace. It is not a Summer-cloud , or an Aprii-fhowre , that is foon fpeiit i'but a great mourning. For , 1. Before this fpirit of (brrow come, a maris heart takes great delight in his fin , 'tis his god, his life, and fweeter then Chrift , and ail the ' joys of heaven, and there! e niujr
be great forrow , lia muft be made ex- ceeding bitter. A man that is very hungry and thirfty after his lult, muft rind fuch meat and drink exceeding bitter , elie he will feed on it. Solomon took great cc wo-
men > but what faith he when the Lord humbled him? I find a woman wore bitter Ecclef. then dtatb> Hear this you Harlots , and you 7. 26.
that
y6 The Sound Believer.
that live in your wanton kifts, the Lord will make your fvvcet morfels more bitteT then death to you , if the Lord faves you.
2. Becaufe the greateft evils are the ob- je<fts of this forrow, viz* Siuand death. It is true , a man may mourn for fmaller evils fooner \ but when the Spirit fets on the greateft evils, then they fad much more.
PfaU 28. Mine iniquities are too heavy to bear : Why
iy z* fo ? Many a man can bear them without finking. True, but in the Elecfr the Spi-
fro* 18. rtt ^cts on *> loads the foul herewith , A 1^ rvowided fpirit who can bear? Becaufe the greateft evils lye upon the moft tender part of a tender foul , preffed down by the Om- nipotent hand of (Thrifts Spirit. For now the multitude of fins , more then the hairs
Pf I 22 oH *^e be<*& come now to mind i as alfo the ^ * * * long continuance in them, cradle-fins. No
pV/ fooner , faith the foul , did I begin to live ,
-*a * * but I began to fin. Obftinacy alfo in
them lies very heavy h 1 have had warn-
Jings, checks, reflations againft them, " * " and yet have gone on. Tiie power of 7* fin alfo fads it *> that it is faid , Prov. 21. 9. When the wickgd reign , the people mourn > fo doth the foul when it feels fin raign: I cannot fubdue it, my the Lord will not , that I fear the Lord hath left me over to k. The encreafe of fin it feels, makes it mourn alfo> I grow worfe and vvorfe, faith Z*h*9-J- the foul > the leak comes in (after then he can cait it outs the greatnefs of fin
naXcs
The Sound Believer. 77
+_ . —
i it mourn : Was there ever fuch a he fenfc of con- Dn him j This is the ii \\ s, faith the Spirit.
The foul cloi , 1 pafs by it now , Jrr. 3.
as water down the Mill, but being ftopt by ulu convi&ion, and fear of the evil of it , it fwcls very high , and fills the heart full of grief and forrow, that many times it is overwhelmed therewith.
3. BecaufeChrifc will not be very fweet* unkfs this mourning under nailery be very great; the healing of a cut ringer is fweet, but of a mortal wound is exceeding fweet : a little forrow will make Chrift fweet, but great forrow under fenfe of deadly wounds is exceeding fweet } and without this Mat. 10 Chrift hath not his honour due to him, if he 37. be not only fweet , but alfo exceeding fweet
and precious.
4. Becaufe it is fuch a forrow, as nothing but that that hath wounded the foul can heal it. Let men have the greateft outward trou- pes, outward things can cure them, or
elfc they will wear away. As if a man be lick, or in debt, phyllckand money can cure thele h but this wound neither can, or ever fliall be healed, but by the hand thai wound- ed it. And hence a man can take no comfort in meat, drink, fleep, friends, mirth, nor paf- Hofi 6.1, time , while this wound, this forrow lafts* 2. for if any thing elle can heal it , it is not the light wound, or forrow the Lord breeds in
his
yS The Sound Believer.
his Eled : an adulterous heart indeed may be quieted with other lovers •> Cain can build away his forrow, Nay, Tie fay more, this wounded foul cannot comfort it (elf by any promifes , till the Lord come : David had a promife of pardon from Nathan , yet
Ff 5 1.8* he cries out to the Lord , to niaJ^e him hear the voice of joy and gladnefs-, that bis broken bones might rejoyce. Did not the Lord make him hear the voice of joy by Nathan ? Yes , Outwardly \ but the Lord that had broke his bonts, muft make him hear inwardly. Nay, when the Lord comes himfelf to comfort , 1 much ado the Lord hath to make him hear it \ as the Ifraelites that hejrkjted not to Mo; fes voice, becaufe of their hard bondage \ that unlefs the Lord did invincibly com- fort, it would lye bleeding to death and ne- ver live. It muft needs therefore be great for- row, which all the world, men nor angels can remove.
2 Chron. 5- You may be confirmed in this , if hft-
<*». ii ty y°u confider the many ways the Lord Jyv2# takes to beget great mourning, if the fotu will not be forrowful : as, fometimes great atflidrions *, Manatfcb muft be taken in the bufhes , and be eaft into chains* Some- times Orange temptations , hellifh blafphe- mies : Is there a God ? Are the Scripture his Word? Why (hould the Lord be fo cruel as to reprobate any of his creatures , -to torment
Lam. 2. it fo long ? &c. Sometimes long eclipimg 4. afthelightotGods countenance* no pray-
The Sound Believer. 7^
ersanfwered, but daily bills of indi&ment. And Ion ic times it thinks it luars and feels a fecret uitimeny from God, that he never had thought, of peace towards it, and that his purpolc is immutable- Sometimes itque- ttions, Can God forgive fin fo great ? Can it ftand with his honour to put up fo much wrong? Sometimes it feels' its heart fo'cx- tream hard and dedolent, that it thinks the Lord hath fealed it up under this plague till the judgment of the great day. And il times the Lord makes melancholy a good fervant to him to further this work of forrow. But thus the Lord rebukes many a hard- hearted tinner, that will not bear the yoke, nor fed the load •> and now the Lord turns the beauty of the proudeft into afhes , and withers the glory of all flcfli. Nay fbme- times you (hall obferve the Lord, though he comes not out as a Lyon to rend, yet as a Moth he frets out by ftcret pinivgs and Ian- Pfal. 59, guijhbigj, the fenielefs fecurity of man , that 10,11. he {hall mourn to purpofe before he 1 him. 1 do not mean by this, as if all men had "the like meafure of forrow ^ but a great forrow it is in all. Every child is de- livered by fome throws i thofe that ftick long in the birth may feel them longer, and very many.
Nor yet do I prefs a neceffity of tears , or violent and tumultuous complaints > deepeft forrows run with leali noife/ If a man can have tears for outward loflls , and
none
So The Sound Believer.
none for fins, 'tis very fufpitious whether he was ever truly forrewful for fin : Oth*rwife, as thegreateft joys arc not alwayes .xpreft in laughter, lo the greateft fonows are not alwayes expreft in fhtdding of tear^>: what the meafure ot this great forrow is, we (hall hear hereafter.
Thirdly, It is a conftant mourning, for fo it is here called, afpiritof beavinefs > as tint woman that had a fpirit of infirmity, and was bowed down many years: Hannah conftant- }y troubled , is called, a tvopun of a J'orrovcful Jpirit^ i Sam. i. 1 2, I 5. As the fpirit of pride and whored m, Hof. 4.1 2. is a conttant frame, where though the acts be fomttime fufpen- ded, yet the fpirit remains \ Co a fpirit of mourning is fuch forrow, as though the adts of mourning be fometime hindered , yet the fpiric and fpring remains : Hypocrites will mourn under fin and mifery , but what is it ? Jfa. <%• ltis ^H banging down the bead like a bulrujh in bad weather , for a day. Oh how many have pings and gripes of forrow, and caii quickly eafe themfelves again } Thefc mourners come to nothing in the conclu- iion : I grant die forrow 'and fadnefs of ipirit may be interrupted, but it returns a- gain, and never leaves the foul , until the Lord look do\Vn from heaven, Lament. 3. 48, 49>5o.The cau(c continues,guilt and flrcngth of fin, and therefore this effect continues.
Fourthly , It is fuch a forrow as makes way for gladnefs * forfo it is here find, Tbs
Uri
5«
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Lord gives beauty for thcfe afhes , and hence it is no defperate hellifh forrow , but ufa- ally mixt with fenfe of fome mercy , at leaft common > and fome hope , not that which apprehends the objed: of hope particularly (which is done in vocation ) but chat the Lord may find out fome way of faving it , Jonah 3. 9. AUs £• 37* which hope with fenfe of mercy waiting fo long, preferving from hell and death fo oft, &c. doth not harden the heart ( as in reprobates ) but ferve to break the more , and to load it with greater forrow > thus the Lord works this forrow in all his Eledh I know it is in a greater meafure , and from fome other grounds, after the foul is in Chrift 3 but this forrow there is for fubftance , mentioned for the reafons given ^ if Chriil hate you, you (hall mourn, but never till it be too latCi if he love you, you mutt mourn now* how great and many are many of your fins , how near is your doom? the Lord only knows how fearful your condemnation will be i you have oft heard > but yet howfew of your hearts are fad and very heavy for thele things? (in is your pleafure, not your for- row i you fly from forrow, as from a temp- tation of Satan who comes to trouble you, and to lead you to defpair : Davids eyes rart down with rivers of water , becaufe ti brakg Gods Law \ and Jeremiah wifht he had a cottage in the wildernefs to mourn in , and yet you do not , you cannot pour out one. F drop,
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drop, nor yet wifh you had hearts to lament your own (ins : But Oh know it ! that when the Lord Chrift comes , he will fad thy fouH when he comes tofearch thy old fores by the Spirit of convidtion, he will make them {mart and bleed abundantly, • by the Spirit of compunction.
3. Separation from fin is the third thing wher.iu compunction con lifts : fuch a fear and forrow for fin under a fintuleftate, as feparates the foul from fin , is true compun- ction '•> without which the Lord Chrift can- not be had : the foul is cut and wounded with fin by fear and forrow, but it is cut this ftroak of the Spirit , not from the being, but from the growing power of fin ', from the will to lin , not from all fin in the will , which is mortified by a Spi- rit of holinefs , attar the foul is implanted into Chrift s for compundtion , contrition, brokennefs of heart for fin ( call it what you will ) is oppofite to hardnefs of heart , which is in every {inner whilft Chrift leaves him : now in hardnefs (as in a lione) there is, Firftinfenfiblenefs, Second- ly a clofe cleaving of all the parts together, whereby it comes to pafs( that hard things ike refinance of what is call againft them : So in compunction , there is not only ful- fil [ the evil of fin and death , by t and forrow, but fuch as makes a fepa- ration of that clofe union between fin and the foul : and hence it is that the Lord ab- hors
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hers all fallings, humiliations, prayers, tears, unlefs they be of this ftamp, and J/Ji.58.^ are accompanied with this tfteft. The Lord flings the dung of their failings and foirows in their faces , b-vaufc they did not break the bonds of wickednefs : to mourn tor fin and mifcry , and yet to be in thy tin , is the work of juflice on the damned in hell , and all the Devils at this day that are pinched with their black chains not loofened from thenu and not the work of the grace of Chrift in the day of his power. He that confejjeth hps fins JhaH have mercy s that is true '•> but remember the meaning of that Confcflion in the next words , and forfakctb , he (hall lind mer- cy. What is the end of the mother in lay- ing wormwood and gall upon her breaft, Yr0* 2S1 but that the child , by tatting the bitternels *3* of it, might be weaned, and have his fto- rnach and will turned from it ? what is the end of fear and forrow, but by this to turn away the foul from fin? This point. is weighty and full of difficulty, of great life, J*,/ and worthy of deep meditation. For as the 15, ^ hrft wound and ltroke of the Spirit is , fo it \n% is in all aftcr-woiks of it, both of. faith and holinefs in the foul *•> if this be right , faith is right, holinefs is right *, if this be imperfedt, qr naught, all is according to it afterward : the greateft difficulty lies here, to know what meafure of reparation from fin the Spi- rit makes here \ for after we are in Chrift ,
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then fin is mortified* how then is there any fcparation of the heart from it, before it doth fully believe , or what meafure is there ne^
I fhall anfwer to the fourth and laft particular, viz* 4.. Fourthly, What is that meafure of com-
punction the Lord works in all the Eledt ? jtnfiv. So much compundfion or fenie of fin is
nccefifary , as attains the end of it : Now at is the end of it ? no other, but that the foul being humbled might go to Chrift (by faith) to take away his fin : the finis proximus or next end of compunction is hu- miliation , that the foul may be fo fevered from fin , as to renounce it felf for it s the finis re mot us or hit end is, that being thus humbled, it might go unto Chiift to ta away fin : tor beloved, the condemnation of the world lies not fo much in bung finful ^ under guilt and power of fin, as in being unwilling the Lordjefus fhould take it a- way : this I fay is the greateft hinderance of falvation.jrj^. 3. ig.Joh-y^o. Ohjemfalem wilt thou net be made clean ? Jer* 13. 17* that was their great evil, they were not on- ly polluted , but they would not be made clean : The Lord jefus therefore rolls a- way this ftone from the Sepulchre , beats down this mountain* and becaufe it muii firft believe in Chrift , before it can receive Grace from Chrift, it muft come to Chrift to takeaway fin , before the Lord will do it : Hence, (0 much loofening from fin , as
makes
i be SomHct Reliever. 8 s
makes the foul thus to is neccflary.
So much tear and forrow as loofens from Go, and Co much loofening from fin as makes the (bul willing, or at leaft not unwilling that the Lord Jefus (hould take it away , isneccilary: For whoever comes to Chrift, or is MX willing Chrift ihould come to him to take away all his fin, hath ( whatever he thinks) fome antecedent loofening and repa- ration from (in.
Oh faith a poor (inner , when the Lord hath ftruck his heart , and he feels guilt and terrour, and migfyty ftrength of corruption , it the Lord Jefus would take away thefc e- vilsfromme, though I cannot, means can- not, that will be exceeding rich mercy. The Lord doth not wound the heart to this end, that the :foul (hould hrft heal it (elf be- fore it come to the Phyiician , but that it might feck out, or feeling its need , be will- ing and defirous of a Phylician, the Lord Jefus to come and heal it. It is the great fault of many Chriftians,either their wounds and forrowsareio little, they defire not to be.healed 5 or if they do, they labour to heal themfelves hrft, before they come to the Phyfitian for it > they will hrft make them- felves holy, and put on their jewels, and then believe in Chrift. And hence are thofe many complaints ., What have I to do with Chrift ? Why ihould he have to do with me , that have fuch an unholy ,vile,hard,blmd,and moil wicked heart ? If 1 were more humbled, and F 3 ore
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more holy, then I fhould goto him, and think he would come to me. Oh for the Lords fake dishonour not the grace of Chrift. It is true, thou canft not come to. Chrift, till thou art loaden, and humbled, and feparated from thy fin. Thou canitnot be ingrafted into this Olive , unlds thou beeft cut, and cut off too from thy old root, Yet remember for ever, that no more for- xow for fin , no more feparation from fin is ne<;efiary to thy doling with Chrift , then fo much as makes thee willing, or rather not unwilling that the Lord fhould take it away. And know it, if thou feekeft for a greater meafure of humiliation antecedent to thy clofing with Chrift then this , thou fheweit the more pride therein, who wilt rather go into thy fdf, to make thy felf ho- ly and humble, that thou mightcft be worthy of Chrift, then go out of thy fdf, unto the Lord Jefus, to take thy fin away. In a word , thou who thinkeft Chrift cannot love thee, until thou makeft thy fdf fair , and when thou thinkeft thy felf fb ( which is pridej wilt then think Otherwife of Chrift. The Lord therefore when he teacheth his people how to return to him after grievous fins , directs them to this courfe , not to go about the bufti , to remove their iniquities themfelves, or to (lay and live fecurely in their fins, until the Lord did it himielf \ but bids them come in, and lay, Takeaway (Lud) allbnr
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quities , Hof 14. 1, 2, 3. You (hall fee Jfybrum bemoaning himfelf? Jcr* 21. i But how ? Doth he fay* he feels bis fins now all removed ? No , but he defires the Lord to turn him, and then (faith he) I Jh alt be turned.
As if he Ihouldfay 5 Lord, I (hall never turn from this ftubhorn vile heart , nor fo much as turn to thee to fake it away , un-
■ thou doft turn me , and then I lhall be turned to purpofc. What faith the peni- tent Church ? Come? fay th£y , let us go unto Hof 6*ti the Lord. They might objedt and fay, Alas, the Lord is our enemy, and wounds us , and hath broken us to pieces , we are not yet healed, but lye dead as well as wounded i (hall fuch dead fpirits live ? Mark what fol- lows, True indeed , He bath wounded Uf% let us therefore go to him , that he may heal us, and after two days he will revive us. The Lord requires no more of us then thus to come to him. Indeed after a Chriftian is in Chrift, labour for more and more fenieofiin, that may drive you nearer and nearer unto ChrifU yet know before you come to him , the Lotd requires no more then this i and as he requires no more then this, fo 'tis his own Spirit (not our abilities) that mult alfo work this : and thus much he will work, and doth require of all whom he purpofeth to fave. If thou wilt not come to Chrift to tike away thy fins , thou {halt undoubtedly perifh in them. If the I + Lord
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Lord work that forrow , fo as to be wil- ling the Lord {hould take them atvay ,
7^.5-40.^011 (halt* be undoubtedly ' fa-ved from them.
If you wouldknovv what meafure of wil- lingnefs to have Chrift take away fin is re- quired: You (hall hear when we come to open the fourth particular in the do&rire of Faith.
Hgtft* If you further ask, How the Spirit works this loofening from fin in the work of com- punction >
Anfo. I anfwer, The Spirit of Chrift works this by a double ad.
1. Moral.
2. Phyfical.
As in the converfion of the foul by faith unto* God , the Spiric is not only a moral agent perfwading, but alfo a fupernatural agent , phyiicaliy working the heart to be-- lieve, by a divine and immediate a&j fo in the averfion of the foul from iin, the Spi- rit doth affedt the heart with fear and forrow morally, but this can never takeaway fin, as we fee in Juda* and Cai*7 deeply affe- cted and afflidted in fpirit , and yet in their fin. And therefore the Spirit puts forth As own hand , phyfically or immediately , and his own arm brings falvation to us, by a further fecret immediate ftroke, turning the iron neck , cutting the iron linews of tin, and fo makes this dif-union or fepara- t ion. You think it is eaiie to be willing that
Ch
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Chrift fhouM come and take away all your finsj I tell you, the omnipotent arm pfj the Lord that inftrudhd ' Jxri nriab in ajtr. 8. fmaller matter , can only inllrudt you here*) fu both thefe adts ever go together according to the mrafure mentioned 1 the latter can- not be without the ririt , the firft is in vain without the latter.
Bur what evil in fin doth the Spirit morally ®jkA aflfett the heart with, and lb phyfically turn it from fin }
He affe&s the foul with it as the grcatcil Anfi* evil i by fin I mean not as confidcred with- out death (for at this time the foul is not lb fpiritual , as that fin without confidcration of death and wrath due to. it ihould affect it ) but fin and death , fin armed with wrath, fin working death, pricks the heart as the greateit evil, and fo lets out that core at the bottom, as may fit the foul for healing. For,
1. If the Spirit make a man feel fin truly , the foul feels it as it is i it is not the name and talk of the danger of fin that troubles it , buc the Spirit (ever making things real) loads the foul with it indeed, and as it is ^ now it is the greateft evil, and therefore fo it feels fin. Be- lieve it, you never felt fin indeed as it is, if 1 you have not felt it thus.
2. Elfe no man will prize Chrift as the^f# ICu greateit good., without which no man (hall 3- Have him.
3. Elfe a man will live and continue in
lux.
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iin. If iin had been a greater evil to Pilate ■ then the lofs of Ccfars friendfhip, he would never have crucified Chriil. If fin had been a greater evil to Jehu then the loft of his Kingdom , he had never kept up the two calves. If fin were a greater evil then po- verty, flume, grief in this world , many a Frofeffor would never lofe Chrift and a good confcien.ee too , for a little gain , pro- tit or honour. Beloved, the great curfe and wrath of the Lord upon all men in the world almoft is this , that the greateft evils fhould be leaft of all felt, and the {mailed evils moft of all complained of- What is death that only feparates thy foul from thy body, to fin, that feparates God blefled for
A& £• ever from t^y ^ou* * anc* therefore the Lord 26. Jefus will remove this curfe from whom he faves.
ghieft. But y°u Wl1* ^aY' w^at is that evil the
foul fees at this time in fin, that thusaffedts the heart with it, as the greateft evil I This is the laft difficulty here.
Anfo. There is a threefold evil efpecially feen in fin.
1. The evil of torment and anguifh.
2. The evil of wrong and injury to God*
3. The evil of feparation of the foul from God.
The fait may atfed Reprobates , as Saul and JudM, who were fore diltrefled when they felt the anguifh of conscience fin*
tlw
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The fecond is only 111 thfefe who arc a&ually juftihed, called and J, who lament im
as it is againlt God, arid a God reconciled to theni,and as it is againlt the life of God begun in them : And hence they cry out of it, as a of death. The third the Ele£t feel at this firft /troak and wound which the Spirit gives them * the anguifh of iin indeed lies fore upon them, but this much more. Cbriji is come Luh i<. to feek^ that which is loft. The fheep is ~ loft , when hrft it is feparated and gone from the owner : Secondly, when it knows not how to return again , unlels the Shep- herd find it and carry it home : So that the foul is properly and truly lolf , that feels it fclf (eparated and gone from God , knowing rr not how to return to him again , unlefs the \/i% Lord come and take it upon his fhou!ders,and carry it in his arms *, this lies heavy upon it7 viz. that it is gone from God \ and wholly feparated from all union to him, and commu- nion with him. You may obferve, John 16.9. that the Spirit convinces of fin > how? beeaufi they believe not i/tm*y i.Becaufc they (hall lee and feel themlclves quite feparated from me * they (hall hear of my glory and riches of mercy , and that happinefs which all that havemeihall and do enjoy* but they fhali mourn that they have no part not portion in thefe things j they fhall mourn that they live without me, and that they have lived folo; \yithout me.
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. Icoi:fe(s many other coniidcrations of the evil of tin come now' in , but this is the main channel, where all the other rivulets empty themfelves. And hence it is that the foul under this ihoak isinaftate of feeking only , yet finds nothing ^ it (eeks God and Chrift, and therefore feels a want, a lofs of both by lhn for the end of all the fears , terrors , forrows , &c. upon the Elect, is to bring them back again to God 7 and into fellowfhip with God , the only bleffedncfe of man. Now if the foul ordained and prude for this end , fhould not feel its pre- fent feparation from God by fin , and the bitterncfs of it , it would never feek to re- turn again to him as to his greateft good , nor detire ever to come to his bofome again i for , lookas fin wounds the foul , fo the foul feeks for healing of it \ if only the torment of fin wound, eale of confcience from that anguiih will heal it : So if feparation from God wound the heart, only union and com- munion with God will heal it, and comfort
Htb.j* it again. The Lord Chrift therefore having 25. laid his hand upon the foul, to bring it back
Ijfa.56.8.tohimfelfhrft, and fo to the Father, being deligned to gather in all the out-cafts of If- rael, thofe he ever makes to feel themfelves out-cafts , as caft away out of Gods bleifed fight and prefence, that fo they may defire at laft to come home again : Reprobates not made for this end , have not this fenfe of fin , the means of their return. And
hence
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hence it is that the fouls of thofe God faves, are never quiet until they come to God , and have communion with him >but they mourn for their diftance from him^ and the hiding of his face, until the Lord fhine forth again ; whereas every one elfe, though much troubled, yet (its down con- tented with any little odd thing, that ferves to quiet them for the time , before the Lord return to them, or they enter into their reft, in that ineffable communion with him.
Let me now make Application of this , before I proceed to open the next particular of Humiliation.
This may (hew us the great miftake of two forts. m
i. Such as think there is no neceflity of^/j x any fenfe of mifery , before the application of the remedy, or their doling with Chrift, becaufc, fay they, where there is (en fe there is life : (all fenfc and feeling ariling from life) and where there is life there is Chrift already. And hence it is that they would not have the Law firfl preached in thefe days, but the Gofpel i the other is to go round about ihebufh.
I anfwer, that for mine own part, this do- dtrine (of feeing and feeling our mifery be- fore the remedy ) is fo univerfally received by all (olid Divines both at home and a- broid, that I meet with s and the contrary opinion To crofs to the holy Scriptures, and
general
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general experience of the Saints, and the preaching of the ocher fo abundantly fealed to by Gods own way , by his rich bkflings on the labours of his fcrVants iaithtul to him herein > that were it not for the fake of fome weak and mi f- led, I (hould not dare to queftion it i the Lord himfelf fo exprefly (peaking, that he came not to call the righte- ous , but on the contrary only to heal the /zd^, who know and feel their ficknefs chiefly by the L&vr , Rom. 3. 20. Doft thou think therefore that there is fpiritual life where ever there is any fenfe? Then I (ay , the Devils and damned in hell have much fpiritual life, for they feel their mifery with a witnefs.
As for the preaching of the Gofpel before 'the Law , to fhew our mifcry* it is true that the Gofpel is to be looked at, as amends yetyoumuft ufe the means,, before you can come to the end, by the preaching of the Law , or mifery in defpi- ling the Gofpel: End and Means have been ever good triends , and you may joy n them well together, you cannot fever them with- out danger. I doobferve that the Apoftks ever ufed this method : Paul hrft proves Jew s and Gentiles to be under fin , in almoft the three lirft Chapters of the Romanes^ be- fore he opens the Dodtrine ot Julhhcati- on by faith in Chrift. I do not obferve that ever there was fo clear and manifeft open- ing of mans mifery , as by Chnli «nd his
Apoftles,
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Apoftles, who brought id the ckareft reve- lations of the remedy. I do not read in Mofes or in all the Prophets , fuch full and plain expreflions of our mifcry as in the New Teitament : The worm that never dies i Ihc fire that never goes out i the wrath to come^ &c. and therefore affuredly they thought this no back-door, but faith the door to Chri(i,and this is the way to faith. To fay that a man may hrft have Chrift and life, before he feel any fpiritual mifery , is to fay that a Chri- ftian muft firft be healed, that he may be lick i cured,that he may be wounded y receive the Spirit of Adoption, before he receive, and that he may receive the fpirit of bondage to fear again.
It Minifters (hall preach the remedy be- fore they (hew mifery, woe to this age , that (hall be deprived of thofe bleflings , which the former gloried in, andblelfed the Lord for. Mark thofe men that deny the ufe of Law to lead unto Chriit, if they do not fall in time to oppofe fome main point of the Gofpcl. For it is a righteous thing , but a heavy plague? for the Lord to fulfer fuch mcrt to obicure the Gofpel , that in their judg- ments 7.ealouily dillike this ufe of the Law. You mult preach the remedy, that is true, but you muft alfo hrft preach the wo and mifery of men, or rather fo mix them together , as the hearts of hearers may be deeply aife&ed with both, butrirft with their mifery. It argues a greater confumption of the Spirit
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of grace, when Christians lives are preferved oncly by Alchymy and choice Cordials , no- tions about Chrilt, nay choice ones too, or Clfe the old and ordinary food of the Coun- try will not down. I tell you , the main wound or Chriftians is want of deep humi- liations and cartings down > and if you be- lieve it not now , it may be , peftilence , fword , and famine (hall teach you thisdo- &rine,when the Lord (hall make thefe things wound you to the very heart , and put you to your wits end , that *vere not , that would not in feafen be wounded at the heart with fin.
Are we troubled with too many wound- ed conference* in thefe times , that we are (6 foiieitous of coining new Principles of peace > what is every man by nature but a kind of an infinite evil ? all the fins that till earth and hell , are in every one mans heart, for fin in man is endlefs > and canft
){ thou endure to be caft down ? Nothing is (b vile as Chrift to a man not humbled, and can you foeafily prize him, and tafte him, without any catting down ?
2* Such as think there is a neceflity of ilnfe of mifery by the work of the Law, re Chrift can be received* but they think there is no fitch feeling of mifery , as hath been mentioned i but that it is common to the Reprobate as to the Eleft, and cons- equently, that infenfeoffin there is no fuch ipjeial work of the Spirit as feparates the
foul
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foul from tim before it comes unto Chrift , but that this is done after the foul is in Chrift by iaith, viz* in fanihftcation, ben tirftjufhhcdbyhiith.
This is the judgment of many holy and learned i> and therefore fo long as there is no difagrcement in the fubfance of this do&rine, it (hould not trouble cts? only let it be confidered , whether what is faid is not the truth of ChnlHand if it be,- Ictus not call it afide.The Jewiih Rabbins have a fpecch at this day very frequent in their writings, Non eft in lege unux literula a qua tton magni fafpenfi fmt mantes : It is much more true of every truth > and if I much miftake not, much depends upon the right understanding of this point.
That therefore,
i. There muft be fome fenfe of mifery, before the application of the remedy.
2. That this compunction or fenfe of mifery is wrought by the Spirit erf Chrift, not the power of man to prepare himfelf thereby for further grace.
3. That thelc tcrrours and forrovvs in the Eledt, do virtually differ from thole in the Reprobate s the one driving the foul from Chrift, the other not : thefe are agreed on all hands. The Queftion only is , Whe- ther there is this farther ftroak of fevering the foul from tin , .conjoyned with the ter- roursand forrows in the Elecft , before their clofing with Chrift, which is not in the 1
6 probate ?
98 The Sound Believer.
probra^e ? or in one word, whether there is not a {pecial work of the Spirit , turning fat leaft in order of nature; the foul from tin, be- fore the foul returns by faith unto Chriit ? i Conf* the affirmative I leave feveral cojifi-
deratiom. Scho. That there is gratia s&xatit , or aftual
orth. grace5 as well as babitualU, or habitual vv.race. Spec. Mariljcd ¥ errim makes a vali diffcrehebbe- cap. 50. tween them* and therefore to think that ii* 34. caa ^ no POWcr °* im amoved but by habi- tual or fandifying graccis unfoundtfor adf ual grace m;y do it: the spirit may take away fin mediately by habitual grace ,*- and* yet it can do it immediately aifo by an omnipotent aft, by that which is called j&ual adtuating, or moving grace j Chriit can and mult rirft b nd the ftrong man , and caft him out by this working or adtual grade, before he dwells in the houfe of tains heart, by habitual and fan- dtifying Grace. The Gardners knife may immediately cut oft a Cat n from a tree,there- by taking away all its power to grow there any more , before it hath a power to bring forth any fruit , which is wrought only by implanting it into another flock ; New crea- tion, ( which is at firit conversion) ma\ be without habitual graces, that are but crea- tures. 2 Confi Whether any man fmce the fall is a fub- jedf immediately capable of fandfifying or habitual grace i or whether any unregene- rate man is in a next difpofition to receive
fuch
The Sound Believer. 99
fuch grace \ as the air is immediately of light, out of which the darknefs is expelled by light, and fo the habits of gq&ce do expel the habits and power of fin (fay feme, J 1 fuppolc the affirmative is molt falfe , and in ncer affinity with fome grofs points of Arminianifm. Adam , in his pure naturals , and confidered meerly as a living foul <* was fuch a fubjeft \ like a white paper fitted im- mediately to take the impreffion of Gods Images but fince , by his fall , tin is fallen like a mighty blot upon the foul , whereby a man not only wants grace, as the dark air doth light , but alfo refills grace , Job* 14. 17. Hence this refinance muft be firii taKcn away , before the Lord introduce his image again. To fay that a man can of himfelf difpofe himfelf unto grace , was Pelagianifm in Aquinas his time : yet fome dilpoiition vis neceflary, faith farm , not unto actual grace, or that which is wrought upon a man per modum atlm^ as he faith $ but unto the reception of habitual or fan- defying grace, it being in the foul per m dum form*, no form being introduced but into materiam difpofitam^ i. matter fitted ot prepared, or into fuch a VciTel which is imme- diately capable of it.
There is in man a double refinance againft grace.
1. Of a holy frame of grace , by original corruption, which is oppotite to original and renewed holinefs > or to this holy frame. G 2
IOO The Sotp?d Believer.
~ /**. a* f *■"■
'**
2. Of the God of Grace himfelf when he tf to work it, Job 2 r.14. Ezt%2^ 13.
away in that which we iiC Spirit ot fanftification after faith ^ -ond is taken away not only in the aft otit (as by tenours it may be in Reprobates, 3. 2O but in tome meafure in the 111- / 3 ward loot and difpofitionof it ( only in the crj there being (as hath been faid ) no Itti from fin, at this time rcqui- j-f. -. red, ( as may make the (bul come
to th away , or at lcait not
unwilling., nor refitting the Lord, when he com.:; to do ltlrmfelf.
Wh ot the work of union unto
Chriit go before cur communion with Chrift ? 1 iuppoic 'tis undeniable, that union muft be communion h and that union to
Curifr is a work of grace as peculiar to the union with him. Now, jufiification and fanftification are parts ot our communion with him, and follow our union, Rom. 8.1. Our union therefore mufi be before thele s of which : are two parts, ©r rather two things larily required to it. r. Cut- ting off from the wild Olive-tree the old ArUm. 2. Implanting into the good Olive- tree the iecond Adam. 3 Corf* The firft muft go before the fecond •> for wThcre there ]s pertett refinance , there can be no perfeft union. But take a man grow- ing upon this old root of nature , thexe is
nothing
The Sound Bel/ever.
nothing but perfcii rciiftancc , ■ . 7.
and therefore that refinance mutt I
taken away, before the Lord draw the foul to Chrift, and by faith implant it into Chrrft. In a word, I ice not how a man can whol- ly refill God and Chrift, and yet be united unto him at the feme inftant : and there- lore the one ( in order of nature at teaflj goc before the other : and therefore let any man living prove his union to Chiift, ead to his luftalfo, H he can. You will belie- in Chriit many of you y and yet you will have your whores , and cups , and Juits <> and pride, and world too, and oppofe all the means that would have you from fhefc alio.* 1 tell you , you .{hall nnd one cfay how mi- ferably deceived you have been herein : Ton cannot jlrve Go i and Mammon* Hon? can ye bdhve^ faith Chrift, joh.5.44. thatjakjienour odd of another ? It you can have Chrift, and be ambitious too, take him % hut how can you believe till the Lord hath broken you on from thence ?
Whether vocation (as peculiar to the E- 4 Conf* led as fan&i heat 1011 ) doth not go b jultification and | on , Rom* 8. 30.
Whether alio there are not two things in a- fedtual vocatio 1
1. Is not Chrift, that goods the tearm to which the foul istiriily ceiled ?
2. Is 11 id world, tfa teann from whtth the foulas called * 1
gt that t|
G 3 call
102 The Sound Belttver.
called , and therefore actually and firfily turned from darknds to light, from the pow- er ot Satan unto God. Firft from darkm then unto light i hrfr from r tan, then unto God > as is evident by I Apoitus own words, Alt. 26. .8. where he methodically lets down the wondcrtul works oi drifts grace by bis ininiitry • hrft is to turn them from darkneft to ' and from S.ifans petper unto God\ which are the two parts or vocation, that tiny may re- ceive for givenefs of fins, in juihheation (vo- cation being a means to this end J that they may receive an inheritance in glorification among fitch * being jeiftitied, are fenftified alio by faith in bit name. The Apoftle doth not lay- that he was to return men to light, and unto God, and (b turn them from dark- nets, aid ;rom the power of Satan ( though this in iomeienfe; but he was hrft to
from darkneft and Sitan , and fo to re- turn chem unto iight,and God in Chrift : For how is it polli jle to be turned unto Chrift , and yet then alio to be turned to (in and Sa- tan ? D >th it not imply a contradiction , to d toward lin ( wnich is ever from Chn >l yet tobe turned toward Chrift
together ? All Divines ailirm generally, That in tne working of Faith , the Lord tefoul wiling to have Chrift, PfiU. ui they alrirm, that ot'un- [ therefore it : hfft remove
1 he Sottni <elttV€
that unwilJirtgncis, bctorc it
it being impoiliblc to be both willing and un- willing together.
Whether the caufe of all that counterfeit 5 Co coin and hypovriiie id this profefling Age > doth not arife from this root, viz* Dot ha- ving this wound at ririi , bur only feme trouble for fin , without reparation from it * fore throws, wicbout deliverance from fin ? Is not this the death of moft, if not all wicked men living ? How many are there that clafp about C roriit , and yet prove enc- > to rhc Croft of Chrift) fall from Chrift kandaloufly or fccretly aiterwards ? What is the reafon of it ? Certainly , if the Lord had cut them off from their fin, they had liuver fallen to everlafting bondage in iin again ^ but there the Spirit of God for- fookthem, rhc Lord not owning fo much love to them. QJnfidcr faiouily why the ftony and thorny- ground-hearus, Mat. 15. came to nothing in their growth or fecm- faith and lanctirication ; was the fault in the feed? No verily, bat only in the ground > the one was broken, but ret deep enough > the othei ;eii deep, but
thorough tnough,thc roots of thorns choi them i the lulls and cares of the world were notdeilroyed tiril,and therefore the> ed that ground.
I conclude therefore with thai Bnal^ up ymr fatten? grounds , feck to the * Lord to break th$m for you , and (00 n G 4 tm
104 The Sound Believer.
tnong Jiorns: take heed of fuch brokenneft which removes not the thorns of Gnfol ie- cret flubbornnefs, left the wrath of the Lord breakout againft you , and burn that none can quench it. Do not cut oft John Baptifts head ^ you that can be content to hear him gladly , and do ma?ty things, but he muft not touch your He-radios ^ and make a divorce there * but fuffer him to come in the Jpirit and power Elijah y nay, of Chrift Jefus, to -beat down your mountains, fall up your valleys, and make your crooked and rough wayes fmooth , that you may fee the glory of the Lord Jefus, without which he ihall be ever hid from you. Cry ,you faithful Servants of the Lord, that? All flejh is grafs , and all the glory of man, of (in, ofvrorld, is a withered flower i that the Lord Jefus may be revealed ever frefh, and fweet, apd precious in the eyes of the Saints. Vtnd. The evidence of this truth in the general,
prat. p. Put bleffed and learned temhle upon ano- 7,u i-.therway* for when he perceived (as him- felf confdfcth) that it is the general doctrine of all Orthodox Divines, viz* That actual faith is never wrought in the foul , till bdide the fupernatural illumination of the mind , the will bealfohrir freed in part from its natural perverlnefs (God making all men of an willing, willing ) hereupon he concludes that this is done by the Spirit of Salifica- tion, and one fupjrnatutal quality- of holi- iniufed in all the powers
The Sound Believer. 105
of the foul at once '<> Co that the Spirit in- ftantly firfi (aridities us, and puts life io" us, then it adls in forrow tor, a Jid dettftation of fin i and fo wc come actually to believe. And becaufe he forefaw the blow, viz* that in this way, Chriftians are fon&iried before they be juitified i he anfvvers , Yes, we ace jufti/ied declaratively after this.
Others (who follow himj anfwer more roundly, viz. that we are iancfrfied before we are really and actually juirih.d, and here- in differ from him.
Now when it is obje&ed againft this, viz* that our vocation is that which goes betore our justification, fanftlhcation bring a part of glorification following after, Rom* 8 Hereupon fome others ( treading in his fteps) affirm, that vocation is the Umjc with fan&ification, and not comprehended v glorification.
Others perceiving the evil of this errour, viz. to place fandtiricstion before juitirica- tion , good fruits before a good tree , they do therefore deny any faving work, whe- ther oi vocation or fan&ihcation , betore juftification. And hence on the Other extream, they do place a Chriilians julfifi- cation before his faith , in vcfcatTOn , or ho- linefs in his falsification : io that by thi lift opinion, a Chi fad by.
faith (f which was Til
d wittily and wifely; faith ' atwu Before ■ I come to (
i
\o6 The Sound Believer.
~ ' ' " I ' ' ' I I ■■■! I ' ■ ■ '
truth iv theie fpiritual myftenes , let this on- ly be rtmembrcd, viz. That fan&Uicatkua , which Pernble calls our fpiritual life, may b~ taken two ways.
i. Largely.
2. Stridly.
1, Largely, for any awakenings of cob- fcience, or aits of the Spirit of lifi i ai;d fo'tis true, we are quickned by theieadts , and fo in a large fenfe fandtihed rirft.
2. Stri&ly , for thofe habits of the life of holinefs, which are oppoilreto the body of death in us : and that we are not iiift fan- d:ihed before we are juftiftcd in thifrfenfe, we (hall manifeft by and by. Only let me b to fhew the errour of the lati opinion I viz* i« That aChriftian is not tirft juftihed. before faith or vocation, may app .:
i. It is profefledly croft to the whole current of Scripture , which faith , Wt arc JHJiiJied by faith , and therefore not before faith \ and to fay that the meaning of iuch phrafes is7 that we are juftihed declarative- ly by faith, or to our fenfe and feeli: foro confcicntU, is a nicer devifc i for cur ju- itiiica.tion is oppofed to the ftate of unrighte- oufnefs and condemnation going betore, which condemnation is not only decla- rative, and in the Court of Conscience > but.reaU and in the Court of Heaven: for 10 faith El ' arc cxprcfiy , Job.?,. 18.
tk that belicveib not, is condemned already : 36. TbM wratb of God abide t
The Sound Believer. 107
him : and Gal. 3. 22. The Scripture ( which is the fentencq in Gods Comt) batb cr>nclu* Icrfm* Hence a fecond Argument arifetb.
2. If a inanbe juftified before faith, then an adtual unbeliever is iubjedt to no con- demnation j but this is expreily crois to the letter of the Text , He that believetb not is condemned already? Joh. 3. 18. andtbervratb ofCoddjtblye upon bhn* The fubjedts of non-condemnation are thofc that be in Chrift byfaitn,K<?m. 8. 1. not out of Chriii by unbelief, Rom. 11.20. There is indeed a merited juftitkation by Chrifts death, and a virtual or exemplary juftiheation in Chrifts refurreCiion, as in our Head and Surety \ and both thefe were before not only our faith, but our very being ; but to fay that we are therefore a&ually juiiitied before faith, be- caufe our juftiheation was merited before we had faith , gives us a juft ground of aftirming that we are actually landtiried , whilft we are in the ftafe of nature unfan- ctitied, Ephef. 2. i- becaufe our fan&irication was merited by Chrift before we had any be- ing io him.
We muft indeed be made good trees by faith in Chrifts righteoufriefs , before w bring forth any good fruits of God makes us not good trees without bwing j0j7t t. in Chrift by faith, no more then we arc bad * . - trees in coot! it
ic8 the Sound Believer.
Son .(differed in the Goipel, and received by faith) and then gives us all other things with him: he doth not juititieus without giving us his Son > but having firii given him, gives us this alfo.
2- That fandtihcation doth not go before juftirication, may appear thus.
i. If guilt of Adams (in go before ori- ginal pollution, Rom. 5. 12.. then imputation of Chriits righteouiheis before renewed £ edification.
2. To place ian&ification before j unifi- cation , is quite crois to the Apoftles pra- <Sife (which is our pattern ) who tirii: fought to be found in Chrift , Phil. 3. 9. ( in the work of Union ) not having his own rigbteouf- nefs in the work of juftilication ( which in order follows that J that he miy then kjton? him in the power of his death and refurrettion in landtihcarion (here comes in (an&iticati-. on) if by any means he might attain to the re- furrettion of the dead in glorification ( the laftofall.)
3. This is quite crofs to the Apoitles do- &rine, which makes juilihcation the caufe of fandtification , and therefore muft needs go before it, Roau 5. as iin goes before fpi- ritual and eternal death, fo nghteoufnefsgoes before fpiritual life in lan&irication , ande- ternal life in glory : the Lord holds tooth Chrift in the Gofpel, firft as our propitiation , Rom. 3. 24. and then comes dying tofvi<> and
>. 1. 'God-
lbe Sound- Believer. \oy
lincfs is the end of our aftual reconciliation ,
CqU 1- 21, 2 2*
4. It fanftiftcation go before juftification ith, then a Chriftians communion with Chrift, goes before his union to him by faith* but out union is the foundation of communion , and it is impoilible there fhould be communion without (bme pre- cedent union, t Cor. 1. 30. Chrijl ti made rigbtcotijhep and fan&ifi cation > unto whom ? read the beginning of the verfe, and you (hall .fee, it is only to thole that be in Cbrijl, which is by faith.
Let none fay here (as fome do) that we have union unto Chrift , firit by the fpi- rit , without feith , in order going before^r faith: For undcrftanding of which, let us a little confider of our union unto Chrift i Our union to Chrift is not by the effential pre- fence of the Spirit, for that is in every man, as the God- head is every where, in whom v e and move. This is common to the moft wicked man, nay, to the vileft creature in the world. Hence it follows that our u- nionisby (bmeaft of the Spirit peculiar to the El eft (who only {hall have communion withChriil ) working fome real change in the foul (tor of real , not relative union I now fpeak) this aft cannot be thofe hrft afts of the Spirit of bondage (for they are com- mon unto reprobates ) they are therefore iucha&sas ate effential unto the nature of union. Now look as dif-union is the disjun- ction
1 10 The Sound Believer.
&ion or reparation of divers things one from another \ fo union is the conjunction or joyning of them togerher, that were be- fore levered. Hence that ad: of the Spi- rit in uniting us to Chrirt , can be nothing eifc but the bringing back the Soul unto Quill 5 or the conjunction of the Soul Ditto Chrfft , and into Chrift, by bringing it back to him, that before this layiiKc a dry bone in the valley feparated from him. Thus, i Cor. 6. 17. He that is ]ayntd, or (as the word figmtiesj glttvcd to tbt Lord) U one fpirit with bhtu The Spirit therefore brings us to the Lord Chrift, and fo w-eare in him. Now the coming if the foul to Cbrijt-> Ifcvhat is k but faith ? Jjh. 6. 35. Our u- nion therefore is by faith, not without it > for by it only we that were once (eparated 7 \in, and efpecially by unbelief, Htb. 3. 12. are now come not only unto him as Iron unto the Load-ftone, Job. 6* 37. but (which is mod ncerj into him 7 asbr. dies into the vine , and fo grow one with him : and hence thofe phraies in Scripture , to believe in Cbrijl, oiintoChrij}. I (peak not this as if we were united to Chrift: with- out the Spirit on his part *, (for thfi conjun- ction of things feveral muft be mutual, if it be firm) I only (hew that we are not uni- ted before faith by the Spirit unto Chrift » but that we are by faith ( wrought by the Spirit) whereby on our part we are fir-ft con- toyned unto him , and then on his part
by
The Sound Believer. 1 1 1
by the perfon of the Spirit is tnoft wonder- fully united unto us. The Spirit puts forth variety of ads in the foul : as it ads us to good works/tis the fpirit of obedience i as it infufcth habits of grace , fo 'tis the fpirit offanStification S as it allifts us continually^ and
dc$ us to our end , and witneffeth favour, c Spirit of Adoptim > as it works fears of death and hell, ^tis the fpirit of bondage > but as it drives us from fin to Chrift , fo 'tis the Spi- rit of union *, and therefore to imagine union before and without faith by the Spirit, is but a fpirit indeed , which when you come to feel it, you (hall find it nothing, without flefh, or bones, or iinews. As our marriage-union to Chriii mutt have confent of faith on our part, wrought by the Spirit, or elf. the Lord jefus is a vam fuitor to us> fo now the Spi- rit on Chrilts part muft apprehend our faith, and dwell in us , who otherwife (hall fud- denly go a whoring from him : i Pet. I. $.Epb. 3. i7.
3- That vocation is not all one with fan- (ftincation, may appear thus.
1. Vocation is before Juftification, Rom. $. 30. But Sandtihcation is not before Jutti- hcation, as we have proved , and therefore they are not the fame*
2. San&irication is the end of Vocation , 1 Ibcf. 4. 7. Therefore it is not the fame with it.
3. Faith is the principal thing in Voca- tion *, the firft part of it being Gods call *,
tiie
1 1 2 The Sound Believer.
the fecund pirt being our anfwer to that call, or in coming at that call , Jer. 3. 22. Now faith is no part of San&itication ftri- dly taken , became it is the means and in- ttrument of our Jultirication and San&ifica- tion , Act. 26. 18. Our hearts are (aid to by faiths Atfc 1 5. 9. not our lives only in the adts of holinefs and purity, but our hearts in the hibitual trame of than. I live by the faith of the Sm of God) faith Paul. We pafs from death to life by faith , Joh. 5. 24. therefore it is no part ot our ipiiitual life s Ton will not come to me (which is faithj that you may have life-, Joh.5. 40. joh. 6. 50, 51. therefore faith isthein- firamental means of life , and therefore no part of our life : as faith comes by hearing, and therefore hearing is no part of faith > fo juiiiheation cones by faith, and therefore no part of (andfihcat Jon : ail our life both ©f juflincation and fanctirication is laid up in Chrift our head '•> this life, accordingfto Gods great plot, (hall never be had but by coming to Chiiit for it , Heb. 7. 25. elfc grace and Chrift fhould not be fo much di(honoured, Rom. 4. 16. It is of Faith , that it might he §f Grac-c \ Sanctiiication therefore is the grace applied by faith , faith the grace applying \ by coming to Chrift for it,we have it *, and therefore have it net when lirft we come.
I am forry to be thus large in lets pra* dical matters yet 1 have thought it not
unufeful j
tie Sound Believer. i 1 5
ftnuteful , but very comfortable to a poor paflenger, not only to know his journeys end, and the way in general to it , but alio the fever^j Stadia- or Towns he is orderly to pafs through: there is much wifedom of God to be feed, not only in his work , but In his manner and order of working a, for want of which, I fee many Christians in thefe dayes tali very foully into erroneous appreheniions in their judgment , the im- mediate ground of many crrours in pra£tife. The objections made againft, wrhat hath been delivered., are for the principal of theman- fwered j the main end my beloved ) of propounding thefe things is , that you would look narrowly to your union , Oh take heed you mils not there : if you clofe with Chrift , believe in Chrift , and yet not cut off from your fin, viz* that Spirit of re- finance of Chrilt , you are utterly and eter- nally undone : This U the condemnation of the world, not that men lovedarknefs whol- ly, and hate light , but that tl nefs more then light s not , that the umhak Jpirit is not gom cut^ but that he is notfo caftout, as never to return again: the wound of all men, yea, the belt of men that profefs ChriiJ , and yet indeed cut ofChritt, lyes in this > they were never fevered from their fin by all their prayers , tears , I forrows > and hence they never come to Gwfh and hence perifh in their
(in
H Tr
H4 The Sound Believer.
Trouble mc no n ore therefore in asking^ Whether a Chrilhan w in a ftate of happincfs or mifery in this condition ? ] anfwer, he is prepaf atively happy , he is now pafllng from death to fife^though not as yet wholly pafled : Nor yet, whether there is any Giving work before union ? I anl wer No s tor what is-faid, is one neCelfary ingredient to the working up of our union , as cutting off the branch from the old ftock, is neceffaxy to the ingrafting it into the new : indeed, without faith it is im- foJpbletofleaJeOodh nor do I fay that this work doth plcafe , i. t\ it doth not pacirie Cod ( for that is proper to Chrifts perfefit righteoufnei's received by Faith ) yet as it is a work of his own Spirit upon us,it is plea* fmg tohun asthc after-work of fan&iftcation though If neither doth pacific him: Nor do I fee how this doctrine is any way oppolite to offer of grace, and Chrilt, becaufe
it requires no more ieparation from fin, then that which drives them unto ChrifU nay, which is lets, that makes them (by the power of the Spirit) not rdift, but yield to Chrift > that he nuy come unto them and draw them: you cannot repent, nor convert your felves •, reconverted therefore ^ faith Pct±,\. Attj 3* 19. that you may receive rcmijfion of fins* and in this offer the Spirit works *,and verily, he that can truly receive Chriit, without that fenfe of mifery as feparates him from his fin (as ex- plained to you) let him believe notwithfiand* ing all that which is fdid> and the God of hea- ven
the Sound Believer. I 15'
*tn fpeak peace to him i his Faith Iliall not , if he be fore it (hall not one day deceive hrmfelf.
Of lamentation for the hardnefs of mens Vft J» hearts infthefc times s as it is Did, the Lord J.fus mourned when he faw the \>ardnefi of i' peoples heart, Mark^%. 5. are there not fo far fr^m this, as that they take pleafure in their fins, they are (ugar under then tongues* asfweet as i\ep, nay, as theii come to pull away their limbs , when . o.i come to pluck away _y
have broke Sabba * prayer, defpi*
fed the Worn kedat the Saints,
been itubborn to I :uts,cur(r and fworc
(which made Peter go out and waf bitterly) though luftful and wanton ( which broKe P*w rj though guilty of more fins,
then there be motes in the Sun , or Stars m Heaven ) though their fins be crimfon, and <€Hl Heaven with their cry, and ail the earth with their burden, yet they mourn not never did it one hour together \ nay , they cannotdo it, b-caufethey will not : if ycu are weary and loaden , where are your un- utterable groans ? if wounded and bruifed y where are your dolorous com; ' if fide,
where is your enquiry for a Phyfitian > if tad, where are your tsars in the iay, in the night, morning and evening, a<; and in company with others ? Oh at
is the wrath cr hardning nf
ihoufands at this day \ whence comes it H 2
1 1 6 The Sound Believer.
thatChilii is not prized, but from this fenf- 'kfinefs? name any rcafifn, why the blcfled Gofpelof peace , and all the fweet promi- ies of life are undervalued., but from haice : and what do you hereby, poor creatures, but only aggravate your tins , and make rhofe that are little , exceeding great in the eyes of Gad ? whence it is that you freajurc up wrath jgrinftibc day of wrath, Rom. 2. 2, 3, 4, 5. This hardnels is that which blunts the edge of Gods Ordinances , whence Gods poor Minifters fit forrowful in their Clofcts < feeing all xd loit upon bare Rocks :
Oh this is the condition ot many a man * and which is molt fearfi : means which
fhould v . heart fallible, make it
more proud nubia Tyre and Si-
don ., re ir-ore nt to moUrn
then n and C ■ , that have
enjoyed humbling means long. Nay how many be there that mourn out their mourn- ings, confefs out their conftffions, and by their own humiliations grow more fenlcleis afterwards? Did we ever live in a more im- penitent fecure age ? We (hall feldom meet with one broken with iin, but how few are broken from tin alio ? And hence it is, many & tall Cedar, that were fee down in the Table- Book for converted men , once much hum- bled,and now comforted-, flay but a tew years, you (hall fee more dangerous tins of a fe- cend growths one turns.covetcus , another drunkard a angler proud , another a Sc*
&ary?
TJH Sound het/evtr. I | 7
»—- . ,. -. . ~ — — — — * ■■ ' ■ ■ "
dtary , another awry dry leaf , a vLry tor- nftalift , another full of humorous opinions, another laden with fcahdalous lufrs : wo to you that lament not now \ for you (hall mourn.. Doit thou think that Chrili fhould ever wipe off thy tears, thatiheddeft none at ail? Doll thou think to reap in joy , that foweft not I fhowers ? VerUy
God w hfc Word Prow. 29. 1.
He that hardens bis own heart Jh att ptrijhjii.!- rl^n}y. H:ar this, you fecure forrowleft (inners, if ever Gods hai retched out
fuddtnl/ againft thee , in blaiiing thy eftatt (hatching a way i ren , the wife of thy
bofom , the husband of thy delight \ in ftai ipg thy name, vexing thee with debts and oroflcs, (harp and (ore, or lingring ficknefleij know that all this comes upon thee for a hard heart : but Oh mourn for it now, you Parents, Children, Servants the Tokens of death aye upon youj delire the Lord to break your hearts tor you : lye under Go. Hammer , be not above the word , and futfer the Lord to take away that which grieves him moil, even thy ftony heart, becaufe it grieves thee lead : meditate much of thy woful condition , chew the bitter pilU remember death and rotting in the grave, that many are now in lull tor thy tins-, thatChrifi mult dye, or thou dye fop t[ie Jeaft fin : remember how patient and long-fuflTering the Lord hath b- and how long he hath groaned Ufldcl thy G 3 burti
Il8 the Sound Btliever.
burthen, th it it maybe, though he would, yet he cannot bear the ioad Jong • things
be muled on, that thy heart may beat laft forrowfal before it be too late. But Oh the fad dUte of many with us, that can mourn for any evil, except it be for the gteateft, fin and death, and wrath that lye upon them. V{i 4» ^ Exhortation : Labour for this fenfe of mtfery,fot this Spirit of corarun&ion : how can you believe in Chrift, that feel not your miicry without him ? a broken Chrift cannot do thee good without a broken heart j be affli- ded and mourn ye finners,tum your laughter into mourning , tremble to think of that wrath, which burns down to the bottom of hell, and under which the eternal Son of God fweat drops of blood : great fins which thou knoweft thou art guilty of, caufe great guilt, and great jiiardnels of iieart-, and therefore arc fcldom forgiven or iubdued without great arUdion ot fpirit \ they have ioaded the Lord long they muii load thee. Little fins are ufu- ally flighted and extenuated ,and therefore the Lord accounts them great*, and therefore the foul muft be in bitternefs for them, before the Lord will pais them by: It is not every trouble that will ilrve the turn j look that it be fuch as fcparates thy foul from im , or elfe it will feparate between thy foul and God. I know it is not in your power to break your own cs, no more then to make the Rocks to bleed \ yet r b:ds the
^.43*4. ^ an:1 vay of the Lord, he h;
pron
' be sow-d ffelii
promifcd that every mount din {hall bd bro* low, and the crocked rv.iyts made plain, and the rough fmooth, and the valleys filed : He only can doit for thee, and will do it for (bine, it may be for thee > he that broke the heart of Manage h and Paul after their blood and blafphcmy, when they never defiredany fuch thing, he can break thine much more when thou art defiring him to do it tor th( here many of you that fear you were never humbled nor burthened enough i I fay fearlf ftill , fear left there be a (tone in the bottom, not Co as to difcourage and drive thy foul ir Chrift, but fo as to teel a greater heed ot is grace to foftcn thy heart , and take thy ienf- lefnefs away : the Lord doth purpofely com- mand thee toploty up thy fallow ground, th?t thou mighteft feel thy impotency ib to do , and come to him to take it away : every thing will harden thee more and more, until the Lord come and take thy (tony heart away by his own hand : all Gods kindnefs will make thee more bold to fin , and all Gods judgments more fierce and obftinate in lin,un- lefs the Lord put to his hand,if Pharaohs heart be fbftned for a time , it will grow hard again.if the Lord take it not away: The means therefore for to get this compunction is,
i. To feel the evil of thy hard heart j no furer token of reprobation then hardnefs , if continued in ^efpecially for thy heait to grow hard under or after (oftning means , as it was in Pharaoh*
H 4 2. To
120 The Sound Believer.
2.Tc 1ook up to the Lord in all Ordinances, that he would take it away. yjre +t Have not you great caufe of abundant thajiktulnefs , into whole hearts the Lord Jiath let in fears and forrows , concerning your eitates ? the blind wpjrld looks upon all troubles of confeience , as temptations of the devil to defpair, and the very way to run mad 5 and cenfider what the Lord hath done for you that have fuch : what if the Lord had left you without all feeling , as thofe in Ephef. 4. 19. what if the Lord had fmitten you with a ftirit of {lumber * as thofe, Rom. 11. 8. would not your eftate have been then lamentable ? and have you no hearts to acknowledge his unfpeakable goodnefs in a weakning of you , in (baking thy very foundations ? doft thou think that any ever had fuch a hard heart as thou haft > deft not fay fo in (caret before the Lord fbmctimes ? Oh then what rich grace i? this, to give thee any fenfe and feeling of thy fin and danger by it, though it be ne* vet Co little in thine eyes ! fome think thefe terrours area judgment -, if is true , if they were meerly imaginary , or worldly and delprrate ^ but faith the Apoftle, 2Cor.y.y. j thanks God I made you forty. Suppofe thy forrow Ihould be only in regard of the pu- r.jfhment of fin , yet this is the Lords gobel* i;efs to make thy heart fo far fenfible , that ence didft go like a bcaft to the daughter , ing no danger at all : the very means
The Sonnd Believer. 12 1
to prize favour from God , is to fed wrath fas well as fin J audita very rcafon why the Lord hath let thee feci thy punilhmcnt heavy, is, that thy foul might feel the pvil of fin j by confidering, that if the fruits be fo j ,r# 20 bitter, what is then the caufe.' be not there- ' ? fore weary of thy burthen, ib as to think the Lord pours out his vengeance on thee while thy trouble remains 5 Oh conilder that this is the hand of the Lord Jefus , and that he is now about to fave thee , when he comes to work any compundHon in thee > efpecially fuch, as whereby he doth not only cut thy heart with fears and forrows, but cut thee oif from thy fin j fo far only as humbles thee and drives thee to the Lord Chrift to take them away. And fo I come to the third particular Qt Humiliation.
SECT. IV.
T'he third A3 of Chrijis Power , which k Humiliation.
THe Lord Jefus having thus broken the heart by compunction , is not like 3 foolifh builder that leaves off his work be- fore he hath fully frni(hed it > and therefore having thus wounded a poor finner , he got? on to humble him alfo : for though in a large fenfe, a wounded contrite finner is an humble linner, yet firiftly taken, there is a
grcpt
122 The Sound fte/rever
great uiflference between them > and tiKre- fore he is faid to dweH with the contrite and humble, i. e. not only with thofe that be wounded with fin , but humbled for fin > although it is certain the foul isfeldomor never effe&ually wounded, but it is alio humbled at the fame time. A man may be wounded fore even unto death , and yet the pride of the man is fuch , that he will not fall down before him that fmites him : So it is with many a poor hnner, the Lord hath forely wounded him that he will refilt no more , vet he will rather fly to his duties to heal hi n , or dye alone , and fink under his difcouragements , then ftoop. O beloved , man mult down , be- fore the Lord Chriir will take him up : and therefore in Ifa. 40. 5, 6, 7. the glory of the Lord is prorated to be revealed : But what means muft be ufed tot this end ? Cry^ ■ faith the Lord : What (hall I cry f faith he : the Lord anfw at All flejh is graft *
and that the glory if 'it fades , and that the feople are this graft , u e. not only that mens fins are vile, but that them elv^s alfo arc gr-fs j nay , their glory and excellency is withering and fading * and therefore not on*y mountains muft be pullui down , but all fLfli, and the glory of it wither, before the Lord (hall be revealed.
I (hall briefly open thefo four things.
x. What
The Sound Believer. jz^
i. What is this Humiliation. (2. What need there is of it. 3. What means the Lord ufcth to work it. . What meafureof it is here required. What is this Humiliation ? Lookfas pride is that fin whereby a man^y^ u conceited of ibme good in himlelf, and feeking Tome excellency to himfelf , exalts himfelt above God '•> fo Humiliation ('in rhis place) is that work of the Spirit , wh'.rcby the foul being broken off from fdf-con- ccit , and (elf-confidence in any good it hath or doth, fubmittcth unto, or lietti • under God , to be difpotcd of as feth, 1 Pet. 5. 6. Levit. 26. 41. as compunction cuts the liniter off from that evil that is in him. fo humiliation cats it offfromall high conceits , and ilt-conn- dence,of that good which is in him, or w ieh he fecks might be in him j and no the foal is abafed before God.
What need or neceffity is there • this? Becaufe,
1. When the Lord hath wounded jinCvp% 2, the hearts of his Elect, this is the im- mediate wo;k of their hca it fhc Lord prevent them not by bis gfacc as many times he doth J they hat good they have i or if tl or noj y tbeiji feck dierafelves , that thereby the) may heal ax wound, bccSralc they think
that
I ?4 ^e SoHnA Believer.
. that a. their fins have provoked God to an- ger againft them, foifriotv they can reform and leave tho(e tins , or if not , repent and be forry for them \ if now they pray , and hear , and do as others do , they have forne hops that this will heal their wqund, and pacihe the Lord towards them > vyhen they (le there is no peace in a finful courfe3 they will therefore try if there be any to be found in a good courfe : And^look^ as Adim when he Taw his own (hamc and nakednefs, hid himfelf from God in the bufoes, and covered his nakednefs with figg-leaves \ fy
9 the foul not being able to endure to fee its own nakednefs and vilenefs, not knowing Chrift Jefus , and he being far to feek , doth therefore labour to cover his wick- ednefs and finfulnefs , which now he feels by fome of thefe figg-leaves. And hence , Mlcab 6. 7. they enquire where- with they lh on! d come before the Lord, fhould they bring rivers of oyl , or thoujands of lambsy or the firft-born of their body , to re- move the fin of their foul ? Paul did account
thil %• ^^ ^uties g*'in -> an(i *ct rhem at a high rate , becaufe he thought that God did fo himfelf. When the Lord hath wounded the foul, Vat firft voyce it fpeaks, is, what (ball I do ? Do ? faith confeience , leave thy lins , do as well as others , do with all thy might and ftrength , pray , hear , and confer : God accepts of good delires , and requires no more of any man but to do
what
The Sound Heltever. 125
What he can. Hence the foul plies both oars, though againft Wind and tide, andftrm and wreftles with his tins, and hopes one day to be better \ and here he refts 2 And obferve it v look as fin is his greateft evil, lb the cafting away of his fins, and feeking to be better , is Very fweet to him h and being fo fweet, refts in what he hath, and faksfor what he wants , and fo hopes all will be well one day , and fo ftays here s although (God knowsj it be without Chrift, nor cannot reft on him , though he harh heard of him a thoufand times. And hence it is, if they cannot do 'any thing to cafe themfelves , then their hearts fink , or it fnay be quarrel with God,that he makes them w not better. But Beloved , it is wonderful to lee how many times men reft in a little they have and do.
2. But whilft it is thus with the foul , he is uncapablc of Chrift j>for he that trufts to other things to fave hiqi , or makes himfelf his own Saviour, or refts in his duties with- out a Saviour , he can never have Chrift to fave him : Rom. 9. 32. it is faid , the Jews loir Chrifts righteoufnefs, becaufc they fought it not by faith , but fought falvation by their own righteoufnefs. He that mafytb flifl> his arm (as all duties and endeavours of man be, when trufted to) the Lord faith, Cnrfedbe thatman^ Jcr. 17. 5, 6. Onely the Lord doth not leave his Eled here 5 he GaU Y that is married unto the Law, Row*0?* can- i^.-
not
126 Tie Sound Belhver.
not Lc match' t unto. Chriir , till he be firfir divorced , not from the duties themfelves, but from trulting to them, and refting in them ) and therefore faith Paul, I through the ha0 am dead to it, that I might live *#-< to God. He that trufteth to riches cannot enter into the Kingdom of Heaven , no more then a Camd through a needles eye, becaufe it is too bigg for fo narrow a room ; fo he that trufteth to his duties and abilities , is too big to enter in by Chrift > the Lord ixiiift cut off this fpirit , and lay it low, and makeit ftoop, as vile before God > before it can have Chrift in this eftate-, the Lord muft not only cut it off from this felf-confi- y dence in duties, but alio fo far forth as that the foul may lye under God, to be difpofed of as he pleafeth h and the reafon is, becaufe fhch a foul is unwilling to ftoop , is unhum- bkd > and he that is fo , doth not only on his part reiiit God, hut the Lord alfo refills him, Jam. 4. 7,8. and hence you (hall cb!erve many a one hath lain long under diftrefs of confeience, becaufe they have either refted in their duties , which could not quiet , or be- caufe they, hi ve not fo caft off their confidence in themjb as to lye down quietly before God, that he may do what he will with them ■> be- ing fo long objedis of Gods reiiltance, not of his grace. By what means doth the Lord Work this ? Anfa. Ifl general, by the Spirit, immediately a-
ding upon the foul > but after a Chriitian
is
I he Sound rlit? 1 2
is inChrift, he bath by the virtue of faith, feme power to humble himfclf * but now the Spirit of Chrift doth it immediately by bis own omnipotent hand >elfe the proud heart would never down : For Wt are iiril created in Chriii unto ewdworkf , before wt do put Epb. i* forth good works- Thefe a&s of felf-conti* io* dencemay not be iiirring in all Ghfiitians* but in alJ men there is this frame ot fpirit , never to come to Chi ill, if they can make a- ny thing elk ferve to lave them j and there- fore the Spirit cuts off this imful frame in all the ELdt> he hews the roughnefs and pride of fpiiir off, that it may lye rtill upon the foundation it is now prepared for. Now though the Spirit works this , yet 'tis not without the Word > the W ord it works chief- ly by, is the Law* I through the Law am dead£ai. * to it (i. e. from feeking any life or help from j o. it) that J might live unto God.
Now the Law doth this by a fourfold a&.
i* By difcovering the (k corruption of the foul in every duty > which it never faw before* It once thought, I ihall perifh for my fin , if I continue therein , with- out confc (lion of them, or forrow for them * but it alfo did think that this eonfeffion > forrow, and trouble for fin will feive to dvc it , and make God accept of it ; but i Law (while the foul is earneiily ftriving a- gainft his fin) difcovering that in all thrie there is nothing but tin , even fecret
fins
i 28 The Sound Believer.
~ —
fins it did never fee before , hereupon it begins thus to think, Can thefe be the tneans of faving me , which being fo finful, cannot but be the very caufes of condemn- ing of me ? I know I mutt perilh for the lealt fiu ^ and now I fee that in all I do, I can do nothing elfe but fin. What made Paul alive without the Laiv ? Yotf ihall find , Rom. '?. 7. it was becaufe he did nor know that Itijl, or the fecret con- cupilcenccs and htft rifingsof the foul to tin, wctcfin i he faw not thefe fecret evils in all that which he did : and hence he reft- ed in his duties, as one alitor without Chrift »? but the Lord by difepvering this , leflhim fee what lialecaufc he had to litt up hisihand , for any good he did : So it is here, when the foul fees that all its righteoufnefs is a meiUlruods cloth , polluted with fin *» now thofe duties which like re^ds were trufted to before , run into the hand , nay, heart of a poor (inner \ and therefore now it feels little caufe of retting on them any longer : now it fees the infinite holinefs of God by the exceeding fpiritualnefs of the law , it begins to cry out , How can I itand or appear before him with fuch con- tinual pollutions ?
2. By irritating or ftirring up of original Corruption, in making more of that to' ap- pear then ever before*, that if the foul thinks, AH I do is defiled with fin, yet my toeart is good , and fo it refts there > the
Lord
The Sound Believer. 1 29
Lord therefore ltirs that dunghill , and lets it fee a more helliih nature then ever before , in that the holy and blefled coin- mand of God (to its feeling) makes it worfc , more rebellious , more averfe from God : When the commandment came^ fin revived ^Rom. j. faith Patil\ and that which was for life was 9,10,1 u death to him-, fin taking occafion by the law : and hence Paul came to be flain and dye to all his felf- confidence. It was one of Lu- thers firft politions in oppofing the Popes Indigencies, that Lex & voluntas funt duo adverfirii fine gratia irreconciliabiles : tor the Law and mans will meeting toge- ther, the one holy, the other corrupt, make fierce oppofition when the foul is under a lively work of the Laws and by this irrita- tion of the Law, the Lord hath this end in his Elecft , to make them feel what wretch- ed hearts they have , becaufc that which is in it felf a means of good , makes them through mans corruption) more vile to their feeling then ever before , and hence comes thofe fad complaints on a foul un- der the humbling hand of Chrift, I am now worfe then ever I was , I grow every day worfe and worfe, I have loft what once I had , I could once pray , and feek God with delight , and never well but when one duty was done, to be in another*, but now I am worfe , all that joy and fweetnefs in feeking of him, and in holy walking, is gone » I could once mourn for fin , but I r\oW
I go The Sound Believer.
row a hard heart takes hold of me , that 1 have not fo much as a heart to any thing thuC is good , nor to ihed a tear for the greateii evil. It is true , I confefs you may grow (to your 6 * and worfe ,
and it is fit you ihouid fed it , that the Lord hereby might pull down your proud heart, and make you lye low : it is the Lords glorious wifedom to with.* all your flow- as, which rrtrefhed you without Chrift , that you might feci a need or' him '•> and therefore I fay the Lord pulls away all thofe broken planks the foul oik I and
reftedupon, that the foul may link in a ho- ly defpair of any h Jp from any good it hath j the Lord (hakes down all building on a fan- <ly foundation , and then the foul cries out , It is Kg here.
3. By loadings tyring, and wearying the foui by its own endeavours , until it can Itir no more : for this is in every man by ■ natures when he fees that all he doth is iinful , and all he hath, his heart and nature to be mod finful s yet he will nor yet come
. hopes though he *fce for the prefenl thus vile, yet he hop. s for future time his heart may grow better , and lumfelf do better then now s and hence it is c:* b, and endeavours
to his utmoii to fct up hknfelf again , and to gain cure to all his troubles by his duties. Now the Law , whole office is to com- mand 7 but uot to give ftrcngth , and the
Spirit
The Sound Believer. I 3 I
Spirit that ftiould give ftrength witiVdra ingit felf, becaufc it knows thefoufwould reic therein without Chiift \ hence it comes to pafs that the foul feeling it Gfljl labour only in the fire, and fmoak*,*and to be ftill as miftrablc and finful as ever before, hereupon it is quite tyred out , and fits down weary, not only of its tin , bat of its work, and now cries out, I fee now what a vile and undone wretch I am, 1 can do nothing for God or for my felf, only I can {in and deftroy my "fdf s all that I am is vile, and all that I do is vile \ I now fee that I am indeed poor, and id miferable,
and naked : and the truth is, beloved, here comes in the greatclt dejections of fprnt * for when the Lord fmites the foul for tin, it hopes that by leaving of fin and doing bet- ter, it may do well"* but when it fees that there is no hope here ot healing the b: between God and it fe!f, now it falls indeed : and I take this to be the true meaning of Mat. 11.28. Tt that labour , i. t\ You that are weaiied in your own v in feeking reit to your fouls by your furd labour or works (as the word kovtc^k iignihes ) and are tyred out therein fo are now laden indeed with tin , the heavy prefTure of that, hndin by all that which yon do : Come to we, faith Chrift , and you (hall then find rc[i unto you\ fouls : The Jews feeking to dtablilh their own righteoufhefs , feeking , I fay , I 1
iheSoHtul Believer.
it by a. might eftablHh it , loft
Chrift : the Lord therefore will make his EkGt know they lhall feck here for eafc in vain : and therefore tires them out.
ring up the eouity and juftice of God in the Law, if the Lord fhould never pity nor pardon it , nor (hew any refped or favour to its for this is the frame . mans heart , if he cannot
d reft ill his duries and indeavours , as he pnee expedJed he (hould, but fees fin and vyeakneis, d condemnation wrap-
ping him about dike JovjISs weeds) in all he doth i then his heart links, and quarrels, and .further from Chrift by difcou-
. ; and grows fecretly impatient, that I be no mercy left tor him,
now the eternal purpofe is toe. him, for it there were any
thoughts of peace towards him, he (hould before now, having fo ear- jieftl <|uently fought the Lord, and
l...v fo much, and foifakcn his fmful
to his own commandment fromhun: and hence it is, you (hall rind it acer, h, that t: is turned back
as \ , by linking difcouraging
ham. i. forrci r it was to afiatcoi
i(># ieeLiiCy by the plealures of fin ', and hence
it is vain to feek any
off duties #, and if
it to them , yet it finks
*£i i l£ j[ts tocvt i$ not ltablifhcd upon
the
fbe Sound He he
the rock Chrift , but upon the weakn^fs i
the waters of us own abiliti vonrs : what therefore fhould the fouj do in this cdfc, to Ccrttie to Gfod * it knows n it cannot •, fly from him : it llull
not-, the Spirit therefore by rev, ow
equal and jult it is for the: I. : to re-
gard or lo< k .'iter ic it. nfe it hath -
finned, and is. ftill To finful, makes it hereby to tall down proftrate in the he
;d, as worthy of fhamc and
nfufion > and I , and
turns the other cheek uno the Lord even firming of hin - if the
Lord (hew mercy, it will be vi il s
it" not, y Lord is righteous, and
lore hath no caufe to quarrel againft him , for denying fpecial- mercy to him, to whom hu not owe a bit of bread.
And now the foul is indeed humbled, be- caufe it fubmits to be difpofed of as God pleafeth j thus the Church in her humiliation, Lr,n. 3. 22. having in the fbfctfier part of the Chapter drunk the rvonn-ivoorl and the gall, at la (t lies down and prefcfleth, It U the Lords mercy it is not tortfimeds and verf. 29. be puts bis mouth to the dut, if there maybe any hope '<, and verf. 39. JFby jhould a living man complain for the piuiifoment cf his fin f You think the Lord doth you wrong, and neglecfts your good, and his own glory too, if he doth not give you peace and pardon , grace 'and mercy , even co I 3 the
134
The sound Believer.
the utn oft of your asking , and then think yott have tience good caule to fret and fink, and be discouraged: No, no, the Lord will pull down thofe mountains , thofe high thoughts, and make you lye low at his feet, and acknowledge that it is infinite mercy you are alive, and not con fumed* and that there is any hope or poflibility of mercy, and that you are out of the nethermoft pit : and that if he (hould never pity you , yet he doth you no wrong , but that which is e- qual and juft \ and that it is fit your (inful troward wills (hould ftoop to his holy, righteous and good will, rather then that ic (hould ftoop and be crooked according j £« fm unto yours. Believe it brethren , be that 3 1. 21. judge th not blmfelf thus , JhaM be judged of the Lord '•> how can you have mercy , that will fct ycur Hives up in Gods Soveraign Throne to difpofe or it , and will not lye down humbly under it , thaf it may difpoic of you? tor are you worthy of it ? hath the Lord any ned of you ? have you rot provoked him exceedingly > was there ever any that dealt worfe with him then you ? Oh beloved, lye low here, and learn or the Church , Micab 7. 9. I rrili bear £,ivit. the indignation of the Lord, becauje I have 30- 3. finned againft him. It. was a molt bleffed frame 01 lpiiit in Aaron, when he faw Gods hand againii him in catting off his children, And Aaron held bis j o if the Lord
ihouki c t thee off, never
5 oxnd Reliever.
take plealure in fucha pH ;n v^f-
ill unfit for ■ r him 5 hoi :hy
p^ace, quarrel noi , be GIci h;m ,
and lay as ,2 C&ra*. 12. 5. . 77>e
Lt'I is -i^bteous, but j am fyk > /t* />i/» ^ r, ■;>'? «if ir/?j/ /a'wj good in biidren eyes : and thus the Lori [efus by th^_aw dv dead th. foul tc u be made
to fubmit :!ay to tl
hand of the Potter , to frame it a veffel fo. what ufe he pleaflthj and as I \c
moft excellently % Rom> 7. divoratb it from its firfi hiubind (u c. Sin ajid the Law J that it may be ruar*k4 unco J^fuf. Chrijl. In a word , when the f.ord Chult hath made the foul ice! not only its "nabili- ty to help it fclf, and Co faith Pau!,G^/. 2. 2c. It is not I \ but alfo its own unworthinefs , that the Lord (ho aid help it , and fo cries: out wi-rh Job, Behold , I am vile; now at this iniranc , 'tis vas cap ax , a veffcl capa- ble ("though unworthy; of any urace, Jam* 4.6.
The laft qutft on remains., What meafure of Humiliation is hcreneccffaiy ?
Look, as fo much conviction is ncceffa- ^/g^ ry which begets compun&iou, and fo much compunction as breeds humiliations fo , fo much humiliation is necdlary as introduceth faith , or as drives the foul out of it (elf untoChrift ; For as the next c >n»i-
(Stion is compnn&ion, and that of compun- ction is humiliation % Co the next end ot hu- I 1 rniliatioiv
l%6 The Sound Believer.
miliation is faith , or coming unto Chrift , which we (hail next fpeak unto.
And hence it is that the Lord calls unfo the weary and heavy laden to come unto him , Mat- ii. 2-. So much as makes you come for reft in Chrift, fomuch is nec.iury , and. no more. It any enn come without being thus laden and weary in fome meafure , let them come and drink of the .water of life freely i but a proud heart that will make it felf its own Saviour , will not come to the Lord Jcfus to be his Saviour* he that will be his own Phyfitian, fo long cannot fend out for another. Nay, let me fall one degree lower, if the foul cannot come to Chrift (as who feel not themfelves una- ble-when the Lord comes to draw?; and find not the Lopd Jcfus coming unto them , to draw them and compel them in > yet if the foul be fo far humbled , as not to refift the Lord , by quarrelling with him, and at him , as unworthy of the leaft fmile, as wor- thy of all frowns > verily the Lord will come to it, and no more is requifite then this , and thus much certainly is : For thus the whole Scripture runs. He gives grace to the humble , jam. 4. 6. I dwell with the contrite and humble, Ifa. ^7. 16. Tfee poor afftifted Jhall not alwaycs be forgotten, Pfal. 9. 12. 18. When their uhcircttmcifed hearts are humbled, fo as to accept of the punijh- ment of their irnqnity, the Lord then remem- bers hi* Covenant-, Lev. 26-41, 42. Conceive
it
The Sound believer. lAl
it thus : There can be no union to thrift y while there is a of rchitancc and op-
potition againft Ciirili. The Lord Chrift muft therefore in order of nature (fori now fpeak not of order of rime ) ftrft rannvarc probibens, remove this refinance , betoiv can., and that he may unite. I do not mean refiftance of the frame of grace , but fas was faidjofthe Lord of grace, whereby he comes to work it.
Now there is a double refi/iance, or two parts of this refinance, like a knife with two edges.
i. A refinance of the Lord by a fecrcC uinvillingnis that the Lord fhould work grace : Now this the Lord remove? in compun&ion i and no more brokenncls for tin, or from fin, is neceffary there then that.
2. A refinance of the Lord by finking difcouragements , and a fecrct quarrelling with him , in cafe the foul imagi-ncs he will not come to work grace , or rnanifeft grace. Now this the Lord takes away in humilia- tion > and no more is neceifary here , then the removal of the power of this which makes the foul in the fenfe of its own in- finite vilenefs and unworthinefs , not to quarrel at the Lord , and devil-like grow tierce and impatient before and againit the Lord, in cafe he fhould never help it , ne- ver pity it , never fuccour it ^ the Lord will not forjake for ever 5 if the foul thus lyes
rj8 The Sound Believer.
dowri) ^nd puts its mouth in the duji , Lam- 3.30,31.
Which confideration 15 of unfpeakable ufe and confolation,to every poor empty nothing, that feels it (elf unable to believe,and the Lord forfaking it , from helping it to believe, and I have fern it conlhntly, that many a chofen vefTel never hath been comforted till now, and ever comforted when now s they never knew what hurt them till they faw this, and they have immediately felt their hurt healed,when this hath been removed.In com- forting Christians under deep dittrefs,tell them of Gods grace and mercy, and the riches of both, you do but torment them the more, that there (hould be fb much, and they have no part nor (hare in it , and think they never (hall, becaufe this is not the immediate way of cure v tell them rather when they are full ofthefe complaints, that they are as they fpeak, vile and linful 3 and therefore worthy never to be accepted of God, and that they have ucr caufe to wonder that they have their lives , and are on this fide hell, and ib turn all that they fay to humiliation and felt- loathing i verily you (hall then fee, if the Lord intend? good, he will by this do them good , and the weakeft Chriftian that cannot come to Chrift , you (hall fee firit or laft (hall lie caufe to ly£ down, and be filent, and not quarrel, though the Lord (hould never come to him. And that this is necefifary , may ap- pear thus. Otherwiie,,
is The
The Sound Believer. 139
1, The Lord fhould not advan^j the riches of his grace, the advancement oi grace cannot poflibly be without the hu- miliation and abafcment of the creature \ the Lord not only faves , but calls things that are not, that no flejh might: glory , 1 Cor* i . 28,29.
2. Ocherwife the Lord fhould not be Lord and diipofcr of his own grace, but a finful creature who quarrels againA God, if it be not difpofed of, not as the Lord will, but as the crelture will. If a firangcr comts to our houfe, and will have what he wants , and if he hath not, he quarrels and contends with the Maftei of the houfe , what would he fay? Away proud beggar, doll : think to be Lord of what I have ? dolt draw thy knife to (tab me, If I do not pleafe thee and give thee thy asking ? no , thou fhak know that I will do with my own as I fee good, thou (halt lie down on the duft of my thre(hold before I give thee any thing. So 'tis with the Lord, It is not in him that rvWethy nor in him that runneth , hut in God that Jhwetb mercy* It is his principal name , I will be merciful to whom I will be merci- ful , and therefore if you will not believe me, yec believe the Lords oath, l'.mb 45. 23. Vnto me pall every knee
and do you come to Lord it over him , and quarrel, and fret, ur\d link, and iullcn, and vex, if the Lord ftoop not youi 5 no , you mult and
146 The Sound Believer.
lyc upon his thrcthold > nay, he will makfc thee lay thy neck upon the block , as wor- tny of nothing but catting offs and then when this valley h filled, allflejh Jhalljce the glory of the Lord , lla. 40. 5.
Thus humiliation is necelTary in this meafure mentioned » not that I deny any fubiequent humiliation after a Chriltian is in Chrilt , ariling from the fenfe of God's favour inChrift, then which nothing makes a Chriftian of an Evangelical Spirit more a- fhamed of himfelf : yet I dare not cxclr.dj this which is antecedent \ arifing from the fpirit ofpower,immediately fubduing the foul to Chrilt, that it may be exalted by Chrilt , 1 Pet. 5. 6- If is true, all things that pertain to life and godlinefs are received by faith, ' 2 Pet. 1. 3. yet faith it (elf is afaving work, which is not received by another precedent faith. Faith therefore is to be accepted, not only as begotten in us , but as it is in the be- getting ot it in the conviftion and humilia- tion of every tinner. VJc 1. Hence fee what is the great hinderance between the mercy of God and the foul of many a man : if it be not fome tin and hard- nets of heart under it, whereby he cares not for Chrift to deliver him>thcn 'tis fome pride of fpirit arifing from fome good he hath , whereby he feels no need of Chrift , hoping his own duties fhall fave him , or elfe is a- bove Chrilt , and not undej him , willing to be difpofed bf by him, And hence-
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f
the Lord makes this high-way of mercy^ Lewi** 29.40. if fir ft they (hall confefi- Their fin > fecondly , bumble tbemjehes , ( both which I know the Lord muft work) then be will remember bit Covenant. Look fas it is with a vefTel before it can be fit (or ufe , it muft firft pafs through fire , and the earth and drofs fevered from it j then it muft be made hollow and empty , which
s it vatcapaXy a veflel capable of re- ceiving that which fhall be poured into it * if (Oh Brethren) the Lord hath fome vefTels of glory which he prepares before-hand, and makes capable of glory , Kom. 9. 21, 22. if the Lord doth not fever you from fin in compundticn, and empty you of your felves in humiliation , you cannot receive Chrift , nor mercy, you cannot hold them* and if
you mils ef Chrift by faith , your wound lies here. How many be there at this day , that were once profane and wick- ed , but now by fome terrours and outward
ints upon them, they leave their fins, and fay they loath them , and purpofe never
a riot as they have done ? and hence becaufe they think themfelves very good , or to have fome good, they fall fhort of Chrift, and are ftill in the gall of bitternefs in the . midftofallevil. It were the happineis of fome men, if they did not think themfelves to have fome good , becaufe this is their Chrift, O you that live under precious means , and have many fears ygu may pe-
rift
1 42 The Sound Believer.
rifh and be deceived at the lait : But why do you fear \ I know yo« will anfwer, Oh lome ftcret and unknown fin may be my mine. It is true , you dc well to have a godly jealoufie thereof. But remember this alfo 5 not only feme fin , but fome good thou thinkeft thou haft, and rcfteft in without Chrift, and lifting thee up above Chrift, may aseafily prove thy mine, tea mans own righteoufnefs refted in. doth not only hide mens fins, but ftrength- ens them in fome fin by which men periflH TLrH'iing to ones own righteoufnefs , and com- mitting iniquity, are couples, Ezck. 3$. 13, Nor do I hereby run inro the trenches of that wicked generation of the Familifts , denying all inherent graces , evidence of favour from any Christian pbtdience , or fandtification in holy duties \ or that a Chriitian ftiould profanely caft off all du- ties, becaufe they cannot fave themfelves by them : No , no , the Lord will fearch with candles one day for iuch fons of dark- nefs , and exclude fuch foolifh Virgins , that have neither oyl in their veffels , nor light in their lamps : I only {peak of that good , that righteoufnefs which is reft- cd in without Chrift., and lifts up men above Chrift * which indeed and in truth is not true righteoufnefs, but only a true fhadow of it. And therefore as Bcza well obferves, from Rom. 9. 32. Why did not Ifiael thjt followed after righteoufnefs
ami*
The Sound Believer. 143
tin it ? Becaufe they fought it not by faith ^ but m it were by the workj of the Law : They were not fruits of finccre obedience to the Law, but as it were the works of the Law \ now this, faith the Apoftle, ver. 33. is the ftumbling (ione in Sion. Chrifl will have all flefh vail, and be ftript naked , and made no- thing before him , before they (hall ever be built upon him, now this men ftumble at,they mult bring fomething to him, they will Hot be vile , emptinefs , and nothingnefs, that he may be all to them : verily obferve your iclves, and you (hall rind , if there be little humiliation, there is little of Chriji <> if much humiliation, much of Chriji \ if unconftant humiliation, uncertain fruition of Chriji j if ♦real humiliation, real poffeffion of Chriji i if" falfe humiliation, imaginary fruition ot 'Chriji. Know it, you cannot perirti if you fall not ihort here, you muftperifh if you do.
Ee exhorted therefore to lye down yQ 2„ in the dull before the Lord , and under the Lord j nay , mtreat the Lord that he would put thee upon his wheel , and mould thy heart to 'his wilh why will you reft in any good you have ? O remember thy father was a Syrian ready to penfh h and thy felf polluted , an infinite endlefs eviL Whatever good thou doff , is it not a pol- luted (irearn , of a more polluted firing ? nay, fuppofe the Spirit works/any good ia thee, yet is it not polluted by thy unclean iteait ? Nay, fuppofe any anions fhould fct
144 The Sound Believer.
perfedi , yet remember that the Lord fpared not the Angels that tinned : pcrfe&ion prefent cannot fatisfie jufticc for pol- lution paft. Cry out therefore, and fay, O Lord, now I (ee not only that my fin is rile , but that my felf and all my righteouf- neis is vilealfo > and now though the Lord Hands at a diftance , fpcaks no peace , hears no prayers, yet becaufe thou art very vile, lie down under him, that if he will he may tread upon thee , and thereby exalt himfcif , as well as lift thee up and exalt thee. Be not carelefs whether the Lord help or no, but be humbled , not to quarrel in cife he ..id not : lor,
1. Support thou art not only miferable, buttinful, and the Lord, thou fayed, takes ir not away ; yet remember, that to quarrel with God tor withdrawing his hand , \% a Gil al(o, Lam. 3-39. and wilt thou add fin to iin ?
2. Why art thou quiet and dill, when the Lord denies thee any common mercy > Js it not becaufe the Lord will have it fo ? Now look as we fay of him that hates iin as fin, that he hates all fin \ fo he that is meek- ned with Gods good pleafure in any one thing, becaufe of his good pleafure in it, up- on the fame ground will at la(t deiire to Jtoop in every thing. Suppofe therefore it be the Lords good pleafure to deny thee mercy \ I grant you muft pray for it , yet
ith fubmiflion to the good will of the
Lord ,
The Sound Believer. 145
Lord, faying, the Lords will is good , but mine is evil, otherwife thou haft no meeknefs m any thing, that art not meekly iubjcdl to his will in every thing.
3. The greateft pride that is in man, ap- pears here s for fuppole the Lord (hould de- ny thee bread, or water, or clothes, was it r duty to murmuvc now ? nay , was it not pride , if the heart would not lye down and fay, Lord lam worthy to have my bread pluckt from my mouth, and my cloaths from my baek>
Now if it be pride to murmur in cafe the Lord denies you fmaller matters, the offals of this life , .dolt not thou fee that it's far greater pride for thee to fink and quarrel with him if he denies thee greater, and the things of another life } is he bound to give thee greater, that doth not owe thee the leaft I Suppofe a beggar murmur at thy door , if thou doft deny him bread, or a cup of drink, wilt thrtu not account him a proud ftout beggar > but if thou glvcft him that , and then he quarrel and murmur at thee , be- caufe thou doft not give him a thoufand pound, or thy whole eftate when he asks it , will you not fay, I never met with the like infolency ? The Lord gives you lives , blef- fed be his name, but you ask for treafures of: grace and mercy, thoufands of pounds, Chrift himfclf , and all that he is worth i and the Lord feems to deny you , and now you fink , and grow fallen, aud difcontent , and quar- K
The Sound Believer.
rcli aiid murmur at God, notdire&ly, but fecretly and (lily* may not the Lord now lay, Wasri i fuch pride and infolen-
cy ? And therefore as Chriir fpake of him- ff U I 2. 24, 25. /4 corn of wheat can-
not live nnlcfs It dyeprll > lo know it, you (hall never live with Chriit, unlets you dye and iifli in your (elves s uolefs you be fown, and lye under the clods of your own wretch- ednels, faith will never fpring up in fuch a foul. As 'tis in burnings , the hre muft be tirft taken out, before there can be any heal- ing ■> fo this impatient (pirit which torments the foul , mutt mft be removed, before the Lord wi
4. Confide* the approaching times*, I ve the Lord at this day is coming tions , all hearts, all renditions wnatfoever, and to tc a :id ) ou fi om your choifeft bk(-
fingS peace, and both external and"
rnfrl alibi (or there is need of it : our age grows full, and proud, and wantons a mans price is fallen in the market , unlefs his locks and new fathions commend him to the !d. Oh conlider, when God comes to all trom you, then you may find a need of the exercife of this duty i it may be the is coming, wherein you (lull have no- thing to fupport your hearts , you (hall rind reft in no way but this. I know afTurance of Gods love may quiet you s but what if the Lord (hake .all your foundations, and de- prive
The Sound Believer. 147
prive yon of that? what will you do then ? and therefore as Zepbany^eapn 2. 3. having told of the evilday, cries unto his hear- ers, Scl\ meetytefi , ye meek^ of the earth h feek rtieeknefe : Co fay I to you •> for you will find all little enough. Come down from thy Throne, aud be the footliool and threfhold of Chriit Jefus, before the days of darkneft come upon you I be. content to be a cy- pher, a flepping-ftone , the very offal of the world.
But you will fay, Wherein fhould I ex-®/'., prefs this humiliation and fubje&ion ?
Ee highly thankful for any little the LotdAxfo. u gives, Lam. 3. 22, 23.
Be humble, and judge thy felf worthy of 2* nothing when the Lord denies '•> and verily you (hall find the Lord Jefus e're long fp ing peace unto .you, and giving thee refi in hisbolbme, that now art quietly contented to lye (till at his feet-
For Tome helps thereunto,
1. Remember whole thoy art, viz. the Lords clay , and he thy Potter , and th; fore may do with thee what be mil , Korn* 9. 20.
2. Remember what thou art, viz. a pol- luted vcflel, a kind of infinite cndlefs evil, as I have oil faid \Cec the pidtureofthy own vile- nefs in the damned in hdh who are full, and fhali through ail eternity pour out all manned of evil, Job 40. 3,4.
5. Rem^nber what thou haft been, and K 2 how
iaB The Sound Beliei/ct.
how lung thou halt made war againir Chrift with might, and heart, and Arength >
ihould tht Lord therefore choofe thee ixtore others, Jer* 3.5. when as (ask thy confcitnce)was there ever fuch a wretch fince the world began as thou haft been ?
4. Remember what thou wilt be, fit for no ufe to Jcfus Chiift, good lor nothing, but to pollute his holy Name when thou nKdleft with it * and why ihould the Lord take up inch a dry leaf, Ifa. 646. and breath upon Inch a dry bone ?
5. Remember how good the Lords will is, even when it croffeth thine*, he (hall have infinite glory by all his denials to thte ot what thou wouldeil i he Hull gain that, though thou loofelt thy p. ace andquietnefs, that good which thy fooliih finful will de-
is hand, Job. 12. 27, 28. and if fo, e his Name, let God live, bm let dye and pcri(h3 that he may be exalted ot* vile man.
Remember the fweet reft thou flialt hive by this fubjecSion to the Lord «, no^ thing is mans erois, but mans will h a itub- borti will, like a ftubborn heifer in the yoke , galis and frets the foul: Learn meekyefi , iaith our Saviour, of me, in taking my yokg ■ , and then you (hall find rcjt. Hell woi d not be hell to a heart truly humbled. Sometimes you find enlargements , then you a*e glad ^ fometimes none, then you link > fooietimes you have hops of mercy,
then
•
- n the ire well > but it' a lie; ing
is muddy, and a little thing tioubks : humble and nd
vcr : hits of p.a^e and 1 1
are done, and the dayes ol all your mourning now ended;
to all thofe whom the£//jj 2, Lord . ..d : Time was when
! you , that fo [hift, iind rcil in any /ould never lie down at Chi e Lord might have left you co bled at : nbling-iione , and
in thole bulhts, but you may fee that the. Lord will fare you, even thep oujd nor be (ayedby him ; and ially take notice or' two paffages of Gods dealings with you, wherein ufually you rind matter ot difcouragement , rather of acknowledgment of Gods gpodnefe to you therein.
I. That the Lord hath withdrawn all feeling of any good, which it maybe once you feit , and that the Lord hath let out more of the evil of your hearts then ever you i gined was in them ^ nay, fo much evil, that think there is none like unto you, who halt now no heart nor power to ftir , t link , , will, or do anything that \s ..
K 3 way
150 The Sound-Believer.
way to humble, and empty, and make thee
poor*, the Lord fa w, f though it may be you did not ) that you refted in that good you tclt, and was or would be lifted up by tS it
and therefore the Lord hath broke tl ic crutches, tamifm you , brought you i to nothing, made you like cby de- farts s all the hurt the Loid aimeth at in this, being only to humble you => and th<
brtions be bi:t<r for the prefent , yet that by theft he might do you -good in your Utter end. Oh brethren, the Apo- l$* file Hands at a itay, and defires the Corin- thians to coniider, Ton fie your callings faith he, 1 Cot* 1. Not many mighty , not many wife, but things that are not doth he call^ that no fltjh might glory : Ihe Lord , &ith M0- fes , Dtut. 8. 2, 3. fiffired thee to want > (that was the firftj and then fed thee , that he might prove thee and humble thee j remem- ber this , faith he : So lay I to you, remem- ber this mercy, that when the Lord makes you woifi of allfnot real , but) in your own tyes, that then the Lord is about this glo- rious work.
2. Txhat the Lord hath kept you (it may be a longtime too) from light and fenfe of his peculiar love : one would wonder why the Lord fhould hide his love (0 much , fo long, from thofe to whom he doth intend it > the great reafott is, h is in many a
rt defiroas of his love , and this theft) , if they were fure of it :
'I he Sound Believer.
but they never come to Gods will , in cafe they (1 v (lull ne-
ver partake of" his loves but are above thu, oppofe,and relift,and quarrel with that, uvr humbled under that:, the Lord tending to be/tow his favour only upon a humbled (inner, he will therefore hide his face until they lye low, and acknowledge themfelves worthy of nothing but ty of mifcry, unworthy of the leaf: m 1 he people of God , Lim> i. 16. cry that the Comforter which ft rejh their
fouls wjs far from them : What \. end in this ? you (hall fee the end oi it , 18. 'The Lord is righteous There the Cr is humbled j for I Live rebelled; or us Zan- chins reads it ) I have made his m mth bitter , that the Lord fpeaks no p.a^e to me , but bitter things. The caufc is in my own and therefore if he never comiort me, nor fpeak good word unto me, yet he is righte- ous, but I am vile: and you will find this certain, that as the Lord therefore humbles, that he may exalt , fo the Lord nerer reUi- feth to exalt, fin hiding his face J but it is Co humble. And is this the worit the Lord aims at, and will you not be thankful? why are you then difcouraged when you find it thus with you ? do not fay the Lord 1. dealt thus with any as with me '•> fuppofe thafi the reafon then is , becaufe the I ices, never had any fuch a high heart as : ; but Oh be thankful, that notwith- K a. (landing
152 The Sound Believer.
ftandii.£ this he will take the pains to take it down.
Thus much for Humiliation i> I come now to the fourth and lull, which is Faith.
SECT. y.
The fourth and I aft ad of drills power ^ U the rvirh^ of Faith.
THe Lord having wounded and humbled his Elect, and laid them down dead at his feet, they arc now as unable to believe as they were to humble their own fouls > and therefore now the Lord takes them up into his own arms, that they lean and reit on the bofome of their beloved by faith. After Jojepb had fpoken roughly to his bre- n , and thereby brought the blood of their Brother to remembrance , and fo had humbled them > then he can contain no longer , but difcovers himfelf to them, and tells them, lamjofepb whom you ( wicked- » fear not; fo doth our Saviour carry it towards his Elcdfc , when he lays them low ; Now is the very feafon for him to advance the glory of his grace > he can- not now eontain himfelf any longer, but having torn and taken away that vail of lin andot tt rom odf their hearts, no^r
they fee the Lord with open face , even the
The Sound Believer.
2 Cor. 3. The explication of this grc t vvork is of exceeding great difficulty h noth
more furring then taith in a true Chrifthu* , y it 3 yet it is very little foren in the womb , tlu v not that navel- firing by which they [principally live J: I fhalltherefore be wary, ancTL rger explications, acquaint yon
with the nature of Faith, in this brief de- scription of it.
Faith if that gracious worh^ of the Spirit, whereby a,- led firmer recciveth
Chrijl , or whereby the whole foul Com- eth out of it ft If to Chriji , for Chri{\ andaUhkf benefit s> upon the call of Cbrijl in his Word. Before I open this particularity, give me leave to premife fome general coniidcrati- ons. taith is the Complement of effectu- al vocation, which begins in Gods call, and ends in this anfwer to that call \ the Lord prevents a poor humbled (bul with his call, either not knowing how , or not able , or nor daring to corner and then the foul comes 5 and hence men called, and believe- ing, are all one, Rom. 9. 24, 33. Many a wounded tinner will be fcramblingafterChrift from fome general reports of him , before the day and hour of Gods glorious and gra- cious call. Now for any to receive Chi ill I or come to Chrilt before he is called , is pi x to refufc Chriil when called , is omc and receive when called,
is
154 The Sound Believer.
is properly and formally Faith , and that which the Scripture ftiles the ;.j of
Faith, Rom. x. 5. And now Chrift at this inftant is fully and freely given on Gods part, when really and freeiy come unto and taken on our part*
This receiving of Cbrifi , or coming to Cbrifti are for lubitancc the fame, though the words be diverfe > the holy Ghoft ufeth to exprefs one and the fame thing in variety of words , that our feeblenefs might the better underftand what he meancth. And hence in Scripture, believing, coming, receiv- ing Cbrijl , rolling , fruiting , cleaving to the Lord, &c. fetout one and the fame thing* and therefore it is no wonder if our Divines have different defcriptions of faith in variety of words, which if well ccnfidered, do but fct out one and the fame thing : And I do conceive they do all agree in this descri- ption I have now mentioned. I know there are fome who tread awry here, whom I ihall briefly note out, andfopafs onto what we intend.
1. The Papifts, with fome others of cor- rupt judgements, at leattof weak apprehen- fions among our felves, defcribe faith to be nothing elfe but a iupenuvural afTent to a divine truth, becaufeof a divine teftimony: Ex- gr. to afTent to this truth, that Chrift is come., that he is the Son of God j that he was dead, and is rifen again > that he is the Saviour of the wOrld^Tc. and to Can-
firai
The Son fid Believer. 155
firm this, they produce Mat. \6. 16. 1 Job.
It is granted that this affent is in faith,
for Faith alvviy hath refpeit to fome teiti- mony 1 for man by his fall hath loft all knowledge of divine and fupernatural truths : hence God reveals them in his word s hence Faith fees them, and aflents to them, be- caufe God hath fpoken them : to fee and know things by vifion , is to fee things in themfelves intuitively and immediately > but to fee things by Faith, is to fee them by and in a tefiimony given of them , Job. 20. 20. Blejjed is be that hath not ften (i. e. Chrift immediately ) but believed , i.e. his teftimony , and on him in it *, this alfent therefore is in Faith ( for we mult believe Chrilx, before we can believe in him) but this comprehends npt the whole nature of Faiths I mean of that Faith we are now fpeaking pf, viz. as it unites to Chrht , and pofTetfeth us with Chrirt. For,
1. This defcription placeth faith only in the undemanding, whereas 'tis alio in the will, as the words trujihv^ rolling , &c. in- timate,
2. This affent is meeriy general, without particular application , tfhich is ever in true Faith, Gal. 2. 20.
3. This is fucha faith as the devils may have, Jam. 2. 19. ai:d reprobate men may have, 2 Pa. 2. 20,21. Heb. 10.26. Ti
^ wilful refilling of the known truth.
4. It
1 56 The Sound Believer.
4. It ".$ the Papiil* aim to vili by , by defcribing it by that which is one ingredient in it, but excluding that which is principal \ thofe phrails therefore of Ihving Chrijl is come in thefiejh , 1 John 4. 3. and that he ps the Son of God , Mat.16.16. as if this were the only object to faith , are not to be undtrifood exclusively , excluding other afts of faith , which the Scripture in other places fcts down clearly, but lnclutlve- ly, as fuppoling them to be contained here- in : for as we in our times defcribing I by relying upon Chrift for falvation , do not exclude hereby our believing that he is the Mefllah* bat we include it, or fuppofe it, beciufe that is not now cjueftioned, the truth of the Gofpel being fo abundantly cleared: fo in thofe times, they defcribed Faith by cne principal adr , to believe that he was the Son of God, and come into the fle(h, be- caufe this was the main and principal thing in queftionthen : and if the Lord had not. let our faith by other ads in Scripture, we fhould not vary from our compais in luch exprelfions in the Word in thefe days : for their faith then , is exemplary to us now, becaufethe Word doth more fully fet it out in more fpeciala&s, hence we fet it out al- io by them? for'tis evident, as the Jews did believe in a Mtfliah to corns , fo they Ifo belies ok for all good from
hijn, J.
. not
The Sound Believer. i 57
not confine it felf to that hiftorical aft that a Mefliahlhouldcome, or that this was the Mefliah, but they did expedt and look for all good from him : and hence the Apoftle ex- pounding this faying , viz. believing that Chrift is dead and rifen again, we (hall here- by be laved \ If thoubelieveji, faith he , with Rom. 10* thine heart this truth, thou foalt be faved. 9, 10. Now to believe with the heart , as it doth not exclude afTent , fo it neccflarily includes theadlsofthe will and affections, in rely- ing upon him , and trufting to him. And hence when Peter had made that confeflion, AVu 16. 16. Chrift tells him^Thou art Peter , i.e. a ftone rcfting upon the rock fas feme good Iterpreters expound it) and therefore Peters faith did not exclude thefc principal adts of refting on Chrift,cleaving toChrifLbut did include and fuppofe them.
2. Some run into another extream, and make faith nothing elfe but a perfwafign ax affurancethat Chrift died for me in particu- lar, or that he is mine. That which moves fome thus to think, is the Univerfal Redemp- tion by the death of Chrift j they know no ground or bottom for faith, but this Propof - tion, Chrift died for me, and nence make Redemption Univerfal: And hence the Ar mi- mans boaft fo much of their Quod ' unufquifque tenetur credere, &c* But,
1. Thisisafalfe bottom', for Chrift hath' not died for all, becaufe he hath not prayed for all, Job. 17.2*
2. Th's
1 58 The Sound Believer.
This is a fandy bottom and foundation5 which when a Chriftian refts upon, it fhakes under him, when the foul fhall think, though Chrift hath died for me , yet no more for me then for Judas, or thoufands of reprobates now in hell. Indeed after faith a Chriitian is bound to believe it, as Paul did, GaU 2. 20. I Cor. 15. 1, 2.
I conceive therefore thofe holy men of ours who have defcribed Faith by aifurance y have not fo much aimed at a delcription of what faith is in it fclf , as it pofftiTeth us withChri(i> but of what degree and extent it maybe, and (hould be in us : they defcribe it therefore by the moft eminent ad of itt in full aiTurincc > and therefore confult with the Authors of this delcription , and enquire of them, Is there no doubting mixt with Faith > Yes , fay thty , mans doubt- ings fometime are even unto a kind of defpair, but then (fay they) it fhould not be thus. The Papifts commend doubtings , and deny affurance, place faith in a general affent * our Champions that were to wreftle with them, maintained it to be a particular application (and not only a general alfent ) and that with a full affurance of perfwafion , which being the moft eminent ad of faith, excludes not other inferiour ads of it , which as they are before it, fo may pofTefs the Soul with Chriit without it : Although withal , it is certain , that there is no true faith, but it hathfomeaflurance ; Of which afterward*
Let
ihe Sound Behever. 159
Let me new come to the explication of the defcription given > where note thefe five things.
1. The efficient caufe of Faith, it is a wofk of the Spirit.
2. The Subjed or Matter in which it is tcated , ziz. the foul of an hum- bled {inner.
3. The form of it, viz* the coming of the whole foul to Chrifr.
4. The end of it, viz* for Chrifi: and all his benefits.
<>• The fpecial ground and means of it, viz* the call of Chrifi in his Word.
i . 'the efficient caufe of Faith. Faith is a gracious work of the Spirit of Chrifi, the Spirit therefore is the efficient caufe or principal workman of Faith j the Spirit doth not believe, but caufe th us to believe *> 'tis not principiiftn quod, the prin- ciple which doth believe , but frincipiutn (jH.i-) the principle by which we do believe ; the fou]s of all the Eleft , cfpecially when humbled, are, of all other things, moft una- ble to believe : Nay < look as before com- pundfron and humiliation , Satan held the Soul captive chiefly by its lufts and fins* fo now when the Lord hath burnt thoie cords , and broken thofe chains, all the powers of darknefs ltrengthen themfelves, and keep the foul under mightily by unbelief. What da you tell me of mercy } ( faith the foul ) 'cis
mercy
1 60 Tie Sound Believer.
mercy which I have continually reiifted , defperately defpilcd, why do you perfwade me to believe? Alas! I cartnoti 'tis true, all that which you fay !s true , if I could be- lieve , but I cannot fee Chrift , I cannot come at Chrift i I leek him in the means, but he forfakes me there, and I am left of God defolatc : and here beloved the foul had not formerly Co many cx:uks for his iin, as now it hath clouds of objections againft believ- ing , rhc Spirit therefore takes faft hoM of the foufe of alltheEledt, draws them unto Chrift ^ and therefore it is called the Spirit of Faith, zCor. 4. 13. and that by an om- nipotent and irrefittiblc power, 7/^r. 53. 1. Who bith believed ? and to whom is the arm iff the Lord revealed? that the foul muftand fhall now. Compel them to owe in->
fiith the Lord of the Supper , Luke 14. 23; This the Arminians will not believe h for (lay they J the Queftion is not, Whether re enabled to believe by grace ? But , :licr it be after this manner and by this means , viz. modo irrefijlibili ? Conli- der therefore thefe Reaforis * to clear this
lit.
1. Whence doth our call and coming to
(1 arife, but from Gods immoveable and
unchangeable purpofe ? The Lord therefore
mult cither alter his pmpofe, orprevail with
the foul to believe, and overpower the heart
reunto.
Is not Chrift Jefus bound by office and
pro-
The Sound Believer. l6l
promife to the Father to bring in all 'lis loft featured fheep , that fo the Father and he may be glorified in them ? Jab* 10. i6- 3- tber (beep I have , tbofi I muji bring borne , and theyjball bear my voice. You that com- plain you cannot bjlievc, nay, that you have no heart to believe, the Lord mult fetch yon in, and you lliall hear the Bridegrooms voice with joy.
3. Is not the a6t of believing wrought by yre ~; a creating power? Eph.1.9. fyb. 2. 10.
Ifa* 57. 1 8, 1 9* I create the fruit of the lips- peace^ peace to bim that k neer^ and afar off: and is not a creating voice irretiitable,though K there be nothing tor it to work upon ? lb though you have no ability, heart, head or ftrength to believe , yet the Lord will create the fruit of the lips of Gods MeiTengers,Peace, Peace.
4. Doth not the Lord let in that infinite and furpafling fweetnefs of grace, when he works the foul to believe , (landing in ex- treamneed of that grace, that it 'cannot but come and cleave to it ? Pjj. 63. 2,3. J t<n tofcetbee-) faith T> avid , for thy I wing \(ind- mfs is better then life > is it irnpoffible for a man not to cleave to his life ? much more to that which is better then life : the light is fo clear, it cannot but fee and wonder at grace » the good isfofweet, it cannot but tafteand accept what God fo freely offers ) and therefore the poor Canaanitifli woman , Mat* 15. cQuldnutbe driven away, though
L Chart
'62 The Sound Believer.
drift bid her in a manner be gone*> but
made all the objections againii her, ar- guments for her fas ufually faith doth, when und-.r this ltroak of the Spirit) The violent take tbi Kingdom of Heaven by force S the Spirit puts a accefthy upon them, and irre-
oly over-powers them , and this is the
teot r.
And is not this matter of great confolati- dll tnofe who feel thcmfclves utterly unable to believe } you think, the Lord would gk and pardon, lite and mercy ^ if
1 e i Oh conhder, the Lord ha til
and in the Covenant of Grace to
v,, his the condition of the Cove-
fttf s to convey the good of it, J«r.
31. 31, 32, 3 5 ,34. He hath done this lor o- fhers by an hrrcfiftibte power , H^b. 12. 1,2- Lookup tp Jcfus the author and tinilher of
jt faith i he came out o{ his Fathers bo- ibme, not only to give life by his death, but to enable his to eat and ciofe with him by Faith , that thejy might never dye , Job. 6. 50. lb the Lord may work it in thee > it is true alb, he may not > yet it is un- (pcakabfe comfort to coniider, tint if the Lord had put it over unto thee to believe , it is certain thou fhouldft never have believed h but now the work is put into the hand of Chriit, that which is impoflible to thee, is poffible, nay eaiie with him i he can compre- hend thee , when thou canii not apprehend Uirn ; this is exceeding facet, wfcen thy body
is
The Sound Believer. 16$
is lick, and foul is defer ted, incredible thi to be believed, are propounded, an impoffi- ble work to thy weaknels urged , upon pain of Gods fbrcft and molt unfpeakable wrath 5 tocontider it is not in mo, but in the Lords own hand, and it is his office , his glory to woik faith,and as the Apoftle fpcaks, to flicw mercy unto them that are flout up , not only under fin , but alfi unbeliefs Rom. n. 32. But why hath the Lord made thee feel thy inability to believe ? trniy the end of our wants is not to make us tin and fhhtiorour (elves , but to ask and feck for fupply* and the end of the continuance of rhoic wants is, that we fihould continue to ask and feck. Anddoft thou think thou (halt feek to the Lord by his own hand to create faith , and fetch thee in, and will not the Lord take his time to work it } He that believer , faith the Apoftle, Rom. 10- n. jh all Hot be afcamed, why fo ? becjufe the Lord, faith he , n-ho.is over all , is rich unto all that call upon himy ver. 12. If thou hart not a heart (hut up from asking of it, the Lord who hath power , hath not a heart (hut up toward thee from v. ing it.
But withal be thankful exceedingly, you whofe hearts the Lord hath drawn overcome h he came to his own people the Jews, and would oft have gathered them y but they would not i and therefore hj forfodk them, and left their habitations deiblate ?' Oh how oft would the Lord L 1 fo
164 The Sound Believer.
have gatnered youTand you would notlyet the Lord hath not forfaken you , but called you in whether you would or no > the Lord hath taken many a man at his hrft word , and left him at the tirft repuife, (haken off the duft of his feet againlt him prefently, Mat* 10.14. without any more nitreaties to ac- cept of mercy* yet thou halt not only re- fufed , but even crucified the Son of God * yet he hath not been driven from thee, but his bowels have been oft kindled together , when he hath been ready to give thee up * when thou haft been under the hedges , and in the high-ways that lead to death, and didft never think of him , nor didft deiire him, yet he hath compelled thee to come in s he hath made thee feel Rich an extrcam need of him , and n eding fweet , that
thou .to rehft his love, but
to cry but, Lord,thou baft overcome me with mercy, 1 am pot able to refift any more > nay, which is more wonderful , when thou haft been gathered and gone trom him , and loft thy (elf and him alfo again, and it may be haft been offended at him, yet he hath gone before thee into Galilee , and gathered thee up when thou hall: been as water lpiit upon the ground* what fhould be' the caufe of this,but only this ? the work of faith lies upon him both to begin and finifh » he muft gather in all his loft (hcep, and therefore he hath put forth an irreliftable power of his Spirit upon thy heart,which mull ry thee captive after him,
I
The Sound Believer. i^s;
I am afraid my frith hath biui r«*dl< i pre- 1 option, a work of my own power, then faith wrought by the Spirits power > how aiay Idifccm that?
It you arc wrapt up in Gods Covenant, if ' Anfv* any promiic be ad^oally yours , it is no pie- fumption to take poildiion by taith of what is your own , doit thou ferioufiy will Chrift, and refolve never to give the Lord reft , un- til he give thee reft in him? then fee, Rev* 22. 17. Wbofoever will) let of the
water of life.
Doit thou thirft after Chrift ? then read , If a. 55. 1, 2, 3. Job. 7* 37. If any man thirfli let him come unto me and drink- When Chrift farv their faith , Mat. 9. 1, 2. What faid he ? Son, be of good cbear, thy fins be for- given * the word ligniries, be confident. It is no preemption to believe pardon of fins , now thou art come unto me , not onI\ the healing of thy body, but especially for pardon of fin. It is the great fin of many .Saints , when they do thirlt , and believe , and come to Chrift , and fo are under the promife of grace h yet they think it prefump- tion now to believe and take poflclfion of a! I thofe Treaiures that be in drill, but I that the Lord thould iirft make them f and then they will believe > wThcreas faith fhould now receive and drink in abundant- ly of the fulnefs oi Chrift. Shall it be ac- counted prcliimption for any man to eat his own bread , and drink his own drink , anvi L 3 put
166 The Sound Believer.
put on hi* cloathes? the promife makes Chrift and all his benefits your own, therefore it is no prefumption to apply them.
Suppofe you cannot find your felf within any promife , and you fee no reafon to be- lieve , only you have the Lords call and com- mand to believe* do you now in confei- ence and obedience to this command , or to Gods invitation and intreaty in the Go- {pel, believe, becaufethou dareft not difho- nour God by refuting his grace ? thou doft therefore accept of it , this is no preemp- tion , unlefs obedience be prefumption > nay, the mod acceptable obedience , which is the obedience of Faith , John 6. 38. For what was the ground on which thofe three fhoufand believed? Ads 2. 38 , 39. &c. Teter faid, Repent^ that you may receive re- mijfion offvu : Now what follows ? They that gladly received the word were baptized : Oh that word , repent , i. e. as Beza ex- pounds it, return to God and come in , was a moft fwat word to them, and therefore they received it> this was no prefumption , either for Peter to exhort them to repent , or for them to take the Lord ( as that godly man faid ) at his firft word. I know there is a fubjedion to the Gofpel, ariting only from ■Jlavilh fear, and carnal hopes, PfaU 66- 3. TfaL 18.44. this may be in prefumptuous Reprobates* but there is a fubje&ion ari- sing from the fenfc of the fwectne(s and ex* ling goodneft of Gods call and promife,
< ?
ike Sound Rclreve*
3*
Pfal. 110.2,3. As^wooiauthatisovcic with the word of her loving fuitor , the man
is precious , and hence his words „rc
f , and overcome her heart to think, fhould fuch a one as I be lookt upon by one of fuch a place ? It is no prefumprion now, but duty to give her coufent : fo it is here j when the Lord is precious and his words [^Oh ac- cept me, Oh come 10 me !] are exceeding fwect ) and hjreupon out of obedience gladly yields up it fell; to the Lord, takes pel. the Lord, this is no more prefumpt:on,then to fandfify a Sabbath , or to pray , or hear the. Word , becaufc the Lords commands are her:in very fwect.
If Repentance accompanies Faith, 'tis no preemption to bcILve.
Many know the fin, and hence bciiev. Chrift, truft to Chrift, and there is an end of their faith*, but what contelfion and forrow for lin , what more love to Chrift follows rliis faith > truly none i nay their faith i caufe why they have none *, for they think, if I truft to Chrift to forgive them,he will do it, and there is an end of the bufmefs. Verily, this hedg-faith, this bramble-fiith, that catch- es hold on Chrift , and pricks and fcratehes Chrift by more impcnitency , more con- tempt of him , is meet prefumption, w fhall one day be burnt up , and ddlroy- ed by the fire of Gods jcalouiie. Fie upon that faith that ferves only to keep man from being tormented b^ove his time. Your L 4 fins?
i68 The Sound Believer.
fins wc uld be your for rows , but that your faith quiets you. But-if faith be accompa- nied with repentance, mourning for fin, more efteem of Gods grace in Chriit , fo that nothing breaks thy heart more then the thoughts of Chrifts unchangeable love to one (b vile, and this love makes thee love much, and love him the more , as thy finencreaf- eth, fo thou defirefi that thy love may en- creafe \ and now the ftream of thy thoughts run, how thou maiit live to him that died ior thee. This was Marks faith , who fate at Chrifts feet weeping, wafhing them with her tears , and lovirig him much , becaufe much vpm forgiven > who though (he was account- ed a prefumptuous woman by Simon, and Chrift himfelf fuffered in his thoughts, for fufFering of her to come fo near unto him \ yet the Lord himfelf clears her therein, and juftifies her before God and men : Many a poor believer thinks , If I fhould believe , I fhould but prefume, and fpin a fpiders web of faith out of my own bowels : and hence you (hall obferve, this not believing ftops up the work ol repentance, mourning and love , and allchearful obedience m them j and on the contrary, if they did believe, it would be with them as themfelves think many times, If I knew the Lord was mine, and my fins pardoned , Oh how fhould I then bleis him , and love him , and wonder at him ! how would this break my heart before him ! &q.
Now
The Sound Believer* 169
Now I fay, let all the world judge, if that which thou thinkeft would be prcfumption be not rebellion, became it makes thee woife, and ft pc UP t^lc Spirit of grace in thte. Where is th t Faith which lets out thofe blef- ^Qflu I0# fed fpringc of forrow, !ove,thankfulncl?,hum- blenels ? what can ir be elfc but fuch a laving "' Faith as is wrought by the Spirit , bscaufe ii lets in the fpirit more abundantly into a dry and defolate hear' ?
2. *the SubjeCi or Matter of Faith. This is the fecond thing in tiic delcription of Faith, the foul of an humbled (inner is the fubjedt or matter of Faith, I do not mean the matter out of whichFaith is wrought' for there is nothing in man out of which the Spirit be- gets it ) but that wherein Faith is fcated. I mean alfo the habit of Faith, not the princi- ple of it j for that is out of man, in the Lord Jefus, who is therefore called our hope , as well as our ftrengttothe (bul therefore is the Fubjcd of Faith, called the heart, Rom. ic 9* compared with Mat. 6. t\. for we cannot go or come to Chrift in this life with our bodies , we are here abfent from the Lord , 2 Cor. 5. but the foul can go to him , the heart can be with him i as the eye may fee a thoufand miles 6ft\ and receive the fpecics or image of the things it fees into it, fo the foul enlightned by faith, can fee Chriii afar off* it can long for , choofe, and relt upon the Lord oflife, and receive the lively Image
of
170 The Sound Believer.
— — ' 1 ' 1
of Chruts glory in it, 2 Cor* 3. ult.
If Chrift were prefent upon earth, the foul (not the body j only could truly receive him > Chrift comes to his Eled only by his Spirit , and hence our fpirits only are tit to receive him and clofe with him : thoufands hear Chrift outwardly, that inwardly are deaf Co all Gods calls i their fpirits tafte not , fee not, feel not> it is therefore the foul that is the fubjeft of Faith : and I fay it is an bumble empty foul which is the fubjed V (or a full, proud, (bwkeni Spirit cannot, nay , will not receive Chrift ,y as we have proved : and therefore, Luke 14. the fervant is com- manded to bid the poor, bait, blind, and lame> to come in \ they would not make excufes as others did : they that were ftung to death with fiery Sirpents , were the only men that tile brazen Serpent was lifted up for them to lool{, upon , and to be healed , John 3. 14. and therefore the Fromife doth not run , If any man have Wifdome , let him ashpit \ but , If any man w ant wifdomt\ James 1. 5. So if any man want light, lite, want peace, pardon, want Chriit and his Spirit , let them ask , and the Lord will give i away with your money if you come to thefe waters to buy , and take freely : If any man would ben>ife, let bimbe a fooly ( faith the bleffed Apofilejan empty nothing: a foul in a periling , helplefs , hopekls , condition, is the fubjed of faith * fuchonly feel theix need of Chrift , are glad at the
offer
The Sound Believer* 171P"
offer of Chrift , and therefore fuch only can and will receive Chrift , and come unto Chriit by faith : and truly if we had but hearts, the confederation of this might be ground of great comfort and confidence unto all Gods peopk whofe fouls come un- to Jefus Chrift \ for that which wasinTfo;- tnx, John 21. is in all men natural. 'y: if we could fee Chrift with qui eyes , and feel him with our hands, and embrace him fas Mary did) with our arms , if we could hear him- felf fpeak, we could then believe* as they laid, if be will come from the Crofs , (owe fay, if he will come down from heaven thus unto us, we will then believer if we want this, we fear we may be at laft deceived , becaufc we want fenfe, and cannot come toclofe with our eyes and hands, the objeds of oar faith » but Oh confidcr this point , we are made partakers of Chrifts life , and falvation by him only, yet certainly by faith. Afa i0m Now this faith is not by feeing him with a 7. our eyes, coming near to him with our bo- dies , but coming to him with our fouls s the foul is the (eat of faith. Now this you may do, though you never thus faw him, whom though y oh fee not , yet believing you p rejoyce : This coming of the foul to Chriit, « doth make a firmer union between thee and Chrift, then if thou wetf bodily prc- fent with him in Heavens For many touched and crouded him , that never were truly united to him , or received virtue from
lrm.
172 The Vwnd Believer.
him. if our foals were in the third Hea John 6. ven Wlt^ Chriil 5 ^ho of us would then
64, 65.
doubt of our portion with him ? I telLyou, if our fouls go out of tin and felf , unto Chrift Jefus , and there: reft , this makes you nearer to him , then if your fouls were under his wing in the higheft Heavens. The poor Sea-man when he is near dangerous fhoars, when he cannot go down to the depth of the Sea to faften his Ship , yet if he can caft his Anchor twenty or forty fathoms deep, and if that holds, this, qui- ets him in the foreft ftorms : When we are toffed, and cannot come to Chrift with our Heb. 4. bodily prefence, yet if our fouls can come, j 8. 16. if our faith our anchor can reach him, and lo. knit us to him, this (hould exceedingly com-
fort our hearts. Objeft. How and where (hould my foul come to
Chrift, who is now abfent from me ? Anfo. Chrift comes to you in his Word and Co- venant of Grace, there is his fpirit, his truth, goodnefs, love, faithfulnefs > receive this, you receive him > embrace this , you em- brace him* as among our felves , you fee great eftates are conveyed and furrendred by Bond and Writings , AGs 2. 41. When they received the wordy they received Cbriji , John 1 5. 7. If my words abide in yon , i. e. If I abide in you by my words , you (hall be fruitful.
By the Word lqt thine eye pitch upon the perfon > do not only account the Pro*
mile
The Sound Believer. 173
iliifc true, but with Sarah , account kimHcb. 11. faithful who hath promifed > and then let nf thy heart roll it felf upon that grace and faithfulnefs revealed in this word, lean upon the breaft of this beloved : and thus the Soul by the Chariot-wheels and Wings of the Word , is Poifcflbr of Chrift in it , and •
carried up to Chrifts Crofs , as dying , Gal. 3. 1. and from thence to his glory in his Kingdom by it, Heb. 10. 11,12. As a man that gives a great eftate by fome writing to us, we believe it as if he were prefent j and by this we do not only believe the writing to be true , but the man to be faithful and living to us > and hereupon our hearts are carried after the man himfclf, though afar off from us. Thus we afceud to Chrift in the Cloud of Faith > as Jacob.though he could hardly believe, yet as foon as he was perfwa- ded Jofeph was yet alive, his Spirit prefently revived , and it was immediately with him, before his body came to him : So 'tis with Faith, the Soul goes unto Chrift, before our bodies and Souls both together [hall have immediate Communion with him.
5. The Form of Faith* This is the third thing in the ddcription of Faith > the coming of the whole Soul out of it felf unto Chrift, is the form of Faith, and that wherein the life and effence of it confifts , and which doth difference it from all other graces of the Spirit. The firft adc
of
1 74 The Sound Believer.
iaith, as it unites us to Chrift, is not af- furance that he is mine , but a coming to him with affurance^ and hereby he is become Ifj* <9 m*ne' Come mitt) the waters, and Jo buy wine I 2. &nd milk^ i. u m v make them your own. }£<* ||. The weary and heavy laden (hill not have 2g# reit , unlets they come to Chrift tor it.
Faith doth nothing tor life, for that is the Law of works, it only receives him who hath done all for it > it comes out of all if ham or doth (Wkc Abraham thn left his fer- vants behind him, when he went up to God in the Mount ) unto Chrift for life. Con- ceive i . Adam had a principle and flock of life in himfclf , in his own hand, and therefore was to live by this, to live of himlelf and from himfelf> and therefore had no need nor ufc of faith * he lived by the Law of works, which the Apoftlc lets in a direct opposition to the Law of Faith \ but Adam being now fallen, h?th loir his life, and became not like the man that fell among, theeves between Jerufahm and Jericho^ iiript, wounded, and half dead , but wholly dead, Epb. 2. i. So that let any man leek lite for himlelf,ic's impoflible he fhould live y for if there had been a Law that could have given life,our rightcoufnels fhould have been there- by, Gal. 3. 21. Hence it follows, If any man will have life, he mult go out of himfclf to another, z/i*. the Lord 01 life, for it^Joh. ^o* 'foh> 6. 27, 28, 29.
Now obfeive it , this very coming , this
very
The Sound Eelitv 1 75
very motion of the foul to Chritt i^a grace which Adam neither had, nor had power to ufe) is Faiths the fpiritof Chritt moving or drawing the foul, the foul is thence moved, and comes to Chritt, Job. 6. 6^65. The foul by tin is averted from God, and turns his back upon God \ the turningor coming of the foul ( not unto duties of holinefs , for that is obedience properly, but J) unto God in Chriii: again , is properly and formally Faith, All evil is in maris felf, and from1 himfelfs all mans good is in Chrift , and from Chrift. The fouls of all Gods Elcd, g theft things , forfake and renounce thcmfclves, in whom and from whom is all their evils and come unto Chrift, in whom and from whom is all their good. This motion of the foul between thefe ex- treams, through that vail and infinite diftance that is between a linful wretched man , and a bletfed Saviour, is faith j for by faith prin- cipally we pafs from death to life , Jdb.^ 24. The foul of a poor (Inner wounded arid humbled, fometimes knows not Chrift , and then cries out as thofe , Atts 2. 37. What fo.zllldo? Whither (hall I go? fometimes dares not, fometimes cannot , it hath no heart to ltir or come, it therefore looks up, and longs, and goes unto the Lord to draw it, like poor Ephraim^ Jer. 51.18. Ob turn me Lord, and then I fhall be turned^ and this is the lowe(t and leait degree of faith. But at fome other time the foul mourning
for
ty6 The Sound Believer.
for want of the Lord, the Lord comes unto it with great clcarnefs, glory, and fwcetncfsof grace and peace > and hence the foul cannot but come and dole with him,and ctyRab. and fay, Oh Lord, is it thy good pleafure to have refpedfc to fuch a clod of earth, to tender fuch richer of grace; to one Co unworthy, and to bid, nay to befeech me to come and take ? Lord,bi-ho!d I come : This is Faith. Would you have a proof of it ? Confider therefore thefe particulars.
i. Coniidcr thefe Scriptures, John 6* 35. I am the bread of life \ he that cometh to me fliall mover hunger, and he that belli in me Jh.it i never third : Where you fee, coming to Cbrifl, and ". .nChrijl, are
all 0 John j^ 37. In the la(l day of
the Feaji the Lord Chriii cries out with much vnbemtney , If any man thir$, let him come unto me and drin\ Now in the next verfe our Saviour expounds this comings for faith he, He that believeth on me , out of his belly y &c.
So to come to Chriit, as upon this to drink in of Chrifts fulnefs , is believing in Chrift. So Heb. 1 1. 6. the Apoitle faith , Without ■ impojfible to -phaftGad'** and then in rvndiing the Reafon of this, explains what he meant by faith, viz* to be our com- ing unto God s upon a double teiiimony, irft that he is 5 fecondly, that he a a, reivarder of them that feel^ him diligently j or (which is all one ) who do come unto him.
So
So job. 1.12. So many m received him (which
is all one with coming ) be adopted them fons, even to them that believe hi hh nu.ne. And hence wethall obferve , that the Scrip- ture doth not attribute our righteoufhefs andlifc to our believing of Chnft , but to our believing on Chnft, in Chrift (a phrale peculiar to heavenly language , and there- fore not found in any human£ Writer) be- caufe it is not the bare believing of a tefti- rnony that faveth us, unlefs we fo believe it i as to believe in Chrilt , which cannot be but by coming to him, and as it were in him, or into him, our union with Chrift being madi compleat hereby.
2. That upon which the Lord promifeth life , and (alvation , and mercy , cannot be works, but faith, Gal* 3. 21. Heb. 1 1. 6. but throughout all the Old and New Tdhment, the Lord promifeth life and falvarion to comers , or to them that return , Jcr. 3* 12. Exod. 33. io. Joel 2. 12, 13. Heb. j. 25.jF*fc5. 40.
3. It unbelief be nothing elfe but a de- parting from God, faith can be nothing elf© but a coming unto God : but that is the na- ture of unbelief, Heb. 3. 12. Heb. 10. 38. John 6.64, 65,66, 67,68,69- 7^^ 12-37> 38,39,40.
The Lords great plot is to gather all his
Eleft under the wings of Chriir, hit** 23-37.
Eph. 1.9, 10. and therefore calis them to
come under them by the voice of the Go^-
M fwl
1/3 The Sound Believer.
fpel. 1 rhem therefore can
be iv t faiih , the proper obedi^
4 ik totheGofpel, as works are under the voice of the Law. Thus faith is the coming of tl jChriil. But you will (ay, Did
not many come to CJirift, that were nevex q ? Yes, many came to hisn with prcfcna re excluded
trom him, JA>. 6. 5
But )oi\ will fay, Do not many mens fouls many n rts moving
ards Qhrifi , and yet excluded from rjft > Do ly cry Loid ? Lord ? arc
i tatic of this heaven- ly ^ yet fall&vay ? Iconfcfs 'tis very frttu in this de- fer1 it it is the coming of the witf cr did any yet come U ive him with their \vh with all their hearts , but they had fednefs by him* Foil coming of the foul, •iigor the whole foul unto Jefus CI \\ be eftablifltt in upon
1. The Scrij -reily calls for this,
F . ). 5. Trull in the Lord with all thy 3 7- If thou belitveft with thy hurt, tbqujbatt I. Joel 2. 13. Turn
wan the Lor: Darts. Jer. 29. 13.
Ton Jhail Lord when you fet\*
bin? with ywr whole hearts. As when we huvc a greaj gift to bcltow, and we
ask
ask a [ ci> vvnom we intend to give,
whether he will accept it or no > *-l$ , faith lie, with all my heart \ fo it is here, the Lord asksthofehe intends tobeftow his Son ,.pofi, and faith to them \ you have lived thus Id jg without him, and thus long abufed him, will you now have him, and accept of: him ? Yes Lord, with all my heart> this tealj the Lord requires. Dorh the Lord require n > more or me, but' \ I ord this voice is molt
iweef > I come with all my heart, I come.
2. Bccaufc Chrift is worthy of the whole hcaic,,*// muitb. ay to buy this &»///, this ^/'tv/«rt\ Mat. 13. 44. Htthattovctb fj- thir or mother man then me % is not wpttby mc. A filth} luit,a bate harlot hath had thy wh , and doft thou thjrxk that the Lord Chrilt will have ic divided f Is not one heart too little for him ? are not ten thoufand lbuls too few to embrace him , or cleave to him }
3. Becaufe without this, your coming to him is but faigned , Jcr. 3. 10 Ijfiey ft- turn to me not with their whole heart , but fj'ipicdly : To cleave to Chrift, and a lull V to Chrilt, and a proud heart, cannot be un- faigned faith : to go to your lulls in time of peace, and fly to Cririfi in times of extremi- ty „ is damnable hypocriiic. whence fciencc troubles you, you tl to Chrirt to eafc you * and when your unruly wills and lulls trouble you , you gp to the world to cafe you ; and thus your hearts are divided
M 2 ani
180 The Sound Believer.
and you come not wholly and only unto Chriit tor reft. Believe it, it is fuch a faith by which you may, as Simuel did on Saul's garment , take hold of him , but the Lord will never take hold of you. Set a branch in the ftock, if it ftays loofely in it , it will wither in time > and this is the great cauic of withering Chriftians , and of fo many Apoftatcs in thjfe evil times, Thofe that came to Chrift , John 6. and followed hira • for a rime, but afterward fell away, ver. 66* what was the reafon of their fall I viz* when they were offended at Chrift, they knew whither to go from Chrift*, but what faith Peter? Lord* whither Jhould wt go? ver* 68.
If you lay the pipes that are to convey water from a full Fountain, but one foot , or one inch (hort of it , there cannot be any water derived from thence. Oh beloved , what is the reafon that many a mans faith doth him no good , derives no life, fpirit , efficacie, peace, power from the Lord Jefus ? is it becaufe Chrift is a dry Chrift, and un- willing to communicate ? No, no, the wound \s in their faith, that pipe is laid but halfway to him, they fall one foot (hort of him *, their fouls come , but their whole fouls do not come to him *, and hence they never reach Chrift > they iye not in Chrift , and there- fore receive not from Chrift : Chrift is pre- cious i here their fouls come) but not ex- ceeding precious , frecioufnefs it fclf, as the
word
The Sound Believer. 181
word is, i Pet. 2.7. (here the whole foul doth nor come ) they cleave to Chrift, ana reft upon Chrift There their (buls come ) but they F/i/. 62. cleave not to Chrift only ( thus their whole 5* C01M do not come.)
^ . If the whole foul by unbelief: departs from God, then the whole foul mult return and come again unto God.
5. lithe want of this be the great caufe why men are reje&ed of God,then the whole foul muft return to him : but this is the caufe why all men under the means are rejected of
J. Ift id would none of me , i.e. would iiot be content alone with me , would not take quiet contentment in me fas the Hebrew py}. gIt word fignines:,) the Lord was not goodI2 12. enough for them , but their hearts went out from him to other things, and therefore the Lord left them up to their own hearts Inji , and they walked in their own counfels. The woman that torfakes the guide other youth, and fits her heart as much upon other men as her husband, isanadultercls, for which only (he (hall have a bill of divorce.
6. Becaufe as the Gofpel firft reveals Chrift to the mind, and then offers him to the will *, Co faith, which runs parallel with the Gofpel,Hrft fees Chrift ( there the mind , one part of the foul, goes out; then receiv Chrift gladly ( there the other part , the will, goes out ) and fo the whole (oul con. to Chrift. The Gofpel comes to all the Eleft, ftrit in great clearnefs and evidence
M 3 of
182 ihe Sound Felietorr.
ofthctru:i i Ihefi.^. to which the
undd and is perl waded of.
Second iy. In .idgoodnefs, fur-
piffing be rcetntfs, Lam. 3. 24*
with which the will is drawn, and to the whole foul corner unto Chriit , for the Go- (pel i> nor only tme, but glad tidings to all the E ecUlty when humbled at Gods
i - 1 5^ in whom, faith the Apo- •itved , after that •7 of truth (there is the obj-Ct of the underfundmg ) tk G^/pt'/ of your f<hatio;t ( there is the goodnefs of it , bjtti of the will J) fo that the whole foul is drawn to Chriit in the work of faith. He that undcrftands how Uhcrum arbitrium may be in two faculties , mult not wonder if one grace be fcated in bofh faculties of un- derstanding and will : no grace can be com* pleat 'y leated in divers faculties , but gra- dually and ircperte&iy it may: the work of faith is notcompitat ^ when the undcrftand* ing is opened only to fee and wonder at rhe piyfteiyof mercy in the Gofpeh but * the will adheres and clafps about that infi- nite and furpafling good it ices, then it is pcrh&ed, and not before, Jeb. 6. 4.0. and this is the rcafon why laving faith (as it is called ) doth not look only to a bare teftimo- fry and affirm unto it, as humadjf faith doth > becaufein theGofpel not only divine truth is propounded to the mind to aflent unto > but an infinite and eternal good is offered to
the
The S^und belicvtt. 183
ihe h^arr and will ot man to \ and
thence it is, that it is not faffioient mr a Chn-
or to b( but he mufl alio believe in him. or cliche cannot be (aved j the oby him being vomm , or truth > thc the fecond bwnn, or good: tali therefore a | (inter , undone in its
own eyes for ever, not knowic to do,
mlefs U be to lye down, and K Gods
feet, as worthy ofnothingbiN
doth. the Lord now do > The Lord I
by his Gofpcl tirft lets in a h£i
and it Cccs the ;
before its eyes, and ' held forth a^ a pi
3tion to all ihoie that believer, to ail
come to him : the mind fees ch;
this exceeding rich |
and thinks, happy are the; jpi but will the Lord h
nothing asl? can luch'intinrc
my portion ? the Lord die - and
bids him come away and enter into
felHoii oHt : Thy tins iudtfi
the Lord, yet remember, b
b , perfecuting PjhI y ^ is \
Nay, reinember my grace is tree, tor •>•
I invite thee : 1 :ome
in i> thy wants indeed arc
yd remember that thou haft I
more need and morec
it is I that have made the
on p upofc that thou mi I \t ! H is
M true,
184 T&e Scnnd Believer.
true, I have an eternal purpofe to exclude many thoutands from mercy, yet my pur- pofe is unchangeable , never to cait oft any that do come tor it > I never did it yet, I will not do it unto thee if" thou doft come : It is true, many may prefume , yet it is no pre- emption, but duty to obey my great com- mand i and it is the greateft iin that ever thou didft, or canft commit, now to reje& it , and refute this grace * come therefore, poor, weary, loft, undone creature. Here- upon the heart and will come; and reft, and roll the mfel ves uponthefe bowels, and'herc reft : thus the whole foul comes , and this I fay again is faith.
Juft as it is with the load-ftone drawing the iron, who would think iron (hould be drawn by it ? but there is a fecrct virtue com- ing from the ftone which draws it, and lb it comes, and is united to it •> fo who would think that ever (iach an iron, heavy, earthy heart (hould be drawn unto Chrift ? yet the Lord lets out a fecret virtue of truth and fweetnefs from himfelf, which draws the foul to Chrift, and fo it comes.
May not the confideration of this be of great confolation to thofe that want ailu- rance , and therefore think they have no faith ? Oh remember that if thou comeft un- to Chrift 5 as that poor woman ot Canaan^ (he had no aflurance (he (hould be helped of Chrift, nay Chrift tells her to her teeth, that he would not call children* bread to
fuch
ibc Sound Btltcvtr. I&5
fuh dogs \ yet flic cank to him , and looked up to tree mercy, and claimed about him, a^d would not away : you will fay , Was this Faith? yes, our Saviour himfeit proiefleth it before men and Angels, Oh great U tbyfaitb> Mat. 15. 28.
So 1 lay unto all you poor creatures whom the Lord hath humbled , and made vile in your own eyes, unworthy of childrens bread ts dogs > yea you look up unto and reft upon mercy with your whole heart > this is preci- ous faith in the account of Chriit.
But how (hall I know when the whole 0b)c8. Soul comes to Chriit I
When the eye of the foul fo fees Chrift , Anfw. and the heart fo embraceth and relieth upon Chriit, as that it refreth in Chrkl, as in m portion and all-fufticient good ; many icft upon Chrift, that do not reft in him , that is , that are not abundantly fatisfied with him? and hence their fouls go out of Chriit to other things to perfect their reft , and fo their hearts are divided between Chriit and other things : Ob fear this, faith the Apo- ftle, left there being a prumife left m ofentringHeb. ^ into \m reft , any of you fall Jhort of it i tor, 1 2. faith he, %ve that have believed do enter into reft*, ver. 3. So fay I to you, Of alldclulions fear this, leit when you come to Chrift , and reft upon Chriit for life and falvation , that you reft not inChrift : Itellyon, faith Chrift to thofe that came to him , and were con- ftant followers oihim, John 6 f 53. Except
l36 The So find Believer.
it the flefl? and drin)\the blood of the Son of God, vou.bjvt to life in you. What is this
ig and drinking ? Verily lipping and ta- iling is not properly eating and drinking \ te- at will not fatisfie you , and therefore will not nourifli life in you : to eat and drink Cbrift,.is to receive him, as to fa- and fatisfie the foul with him \ to quench all your delircs, your hungring and^ thirftingin him, until thy foul faith, as he faid ip another cafe , It is enough that 'fofeph lives i fo, Lord I have enough, now 1 have this love, this grace of Chrift to be my por- tion i now you reft in Chriit. For if there be fonic great good a man enjoys , if there be any good wanting in it, it is not poflible that his whole heart fhould be fct upon it. Ex. gr* a man hath food, but if he wants cloaths, and his bread will not cloatb him, his whole heart wrill not be fet upon his food , but upon that winch may cloath him alfo : So on the contrary, ilE there be an emi- nent good , wherein he rinds all rp one , no good out ot it,that is wanting in it j it is cer- tain that the whole foul is carried after this good ; fo it is here > when the foul fo comes to Chrift , as that it comes for all good to him , and fo finds all good in him , that he now only fupports the finking foul , verily the whole foul is now come, becaufe as it felt before it came all wanes and evils out of him, fo now it finds all fulnefs in him*, and whither fhould the whole foul be carried,
but
\t7
fteffuchagood ? wrhoithe Lord calls
to the foul to come a.:d take al! with no
thing, t^ke aft or nothing. And hereupon
rinks, as it is , Job* 7. 37. fa-
there, and prbfcra6g< Lord, I
lefirc no more, I have enough. Oh
brcthreu: what taith there is among men at
this day, I cannot tell, but this I am fine was
Abraham's tai'h , Gen. 17. 1. and Davids
faith, 2 Sam. 23- 5« and PtferV aitl\ job.
6. 68. andf^'s faith, P/?i/. 3. 8.9. G*/*5.
14. When the foul thus refts upon the
I hrift, the gates of hell may avail, but
1 prevail againit fuch a one : he that hath feu he whole world at his heels, and fold himfelt out of all for this pearl , and this abundantly recompccfcth all his loffls , fuch a one hath Chrift iiisown, and (hall never be deprived of him again : the Lord never gives his Elect any reft out of Chrift, that they may rind reft at lafi in Chrift. When thus the foul is entred into reft , the whole foul is drawn herevand this is the great reafon why many men famous in their g' Delations and times in the eyes oi others tor faith , yet rotten at the heart, and thence turn apoftates* one proves covetous , another ambitious, another voluptuous, another grows conceit- ed , another grows contentious , another grows formal. What is the reafon ot this? Verily they did reft wpon Chrftt, but did
ma reit in Chilli , and therefore their whole foul never came to him ;
Chrift
*88 The Sound Believer*
Chrift after fnme time of profeflion grew a ^ry and common Chrift unto them, though at rirft they wondred at him , and he was very fvveet unto them \ and hence they de- parted from him, as from an empty dry pic in fummer-time , where they found nothing to refrefh them : but the Lord Jefus carries it towards all the faithful, as Elkjnah did to- wards Hannah j though (he was in a tit much vexed and troubled for want of Children, yet becaufe he loved her exceeding dearly , he quiets her again with this , Am not I better to thee then ten fons ? fo though they may be unquiet for fome odd fits, for want of many things, yet becaufe Chrift loves them > he brings them back unto their reft, faying, Am not I better then all friend r, all creatures** all abilities , all ftiritual created excellencies ? and hereby they find reft to their fouls in him again.
ObjeS. But is there any Believers heart fo knit unto Chrift , but that there is a heart alfo after other vanities ? do they rind fuch reft in him , as that they find no difquietnefs ? is there not an unregenerate part, and much un- belief remaining > is any mans faith made perfed, that the whole foul muft come, or elfc there is no true faith >
'Anfw. ** *s true> 'kere is an unregenerate and a
regenerate part in a godly man , but not a %eart and an heart (the note of a wicked man in Scripture-phrafe j there are difquietings in the hearts of Saints , after that they be in
' Chritf,
The Sound Believer. 189
Chrift \ even Solomon himfelf may (bmuime feck out of Chrift for reft, in his orchards and gardens , knowledge and wifdorn > yet there is a great difference between thefe that are in the Saints anfing from the unregene- rate part, and thofe that be in the wkked a- fifing from a heart and a'heart, or a double heart : and this difference is chiefly feen in two things.
A double-minded man, who hath a- dou- ble heart, makes not a daily war againft that heart which carries him away from retting only in Chrift : for Chrift quiets his confid- ence, and the world comforts his heart. Chriit gives him feme reft > and becaufe this is not full, his heart runs out to the creature , and to his lufts for more h and fo between them both he hath reft s and he is quieted with this j becaufe he feels what he fowght for : and therefore he muft needs have Chrift, elfe his confeience cannot be quiet , and he muft needs have his lufts-Jhis eafe, and this world too, elfe his heart is nioft unqui- et * but let him have both , he is now quiet , Micbs 3. 11. the Triers teach for hire, (here the world quiets them) yet they vnVi lean upon the Lord too, becaufe this alfo com- forts them ^ what do they do ? do they make war againft this woful frame ? No, no , but blefs themfelves in it, faying, No evil Jh all come to us : but a poor believer whofe heart is upright, it is true, there arc many runnings out of his heart after other vanities , and
much
I 90 The Sound Believer.
mud- unquietnefs of Jpirit , yet the regene- rate part makes wai againft thefc , as Gods enemies, and the difturbers of the peace of Chrifts Kingdom. PI ah 42. David profef-
!
feth bit tears were his meat day and night ver- 3. and bis heart was rvo fully funk^ am fallen, yet what doth he > firtt he chides him felf, Why art thou cafi dorpn^ Ob my foul ? and then lecondly makes his mone to the Lord of it, v. 5, 6- Lord my foul is call down, Ob Lord piety me : You ihall fee alio, ?fzt. 73.2. • his eyes were dailed with the glory, of the world, and the wicked in it, that he had al- moti forfaken God > yet within a iittle while after he gets into the Smduary of God , and then loaths himfelf tor tuch bruitilh and foolifh thoughts , and clofeth with God a- gain, faying, Whom have I in heaven or earth but theet v. 25. %4 All the out-runnings of the hearts of the
faithful, and their difquietnefs of (pint there- by, make them to return to their reft again and give them the more reft in the concluli on : David was a bird out of his neit , fo Pf. 6. a time > therefore when he confidered how tb< 7# Lord had faved bis eysfrom tears, his foul f rot)
JW/,returns again,and faith, Return to thy reft Oh my foul. TfaU 25. 13. it is faid, Ukfm fhall dwell at eafi, or ( as the word f iguihes (hall lodge in goodnefs\ (ome hard work fu of trouble, fome ftrong luft , or fad tempts tion , defertion , affliction ,,the Lord exe exfeth the foul withal for iome time , and i
lor,
The Sound Believer. 191
long as the foul is in heavirxfs , and mudi wearincfs oM \ . 6 yet
when this day when ih fin
is fubdued, and the ten. oled
him, then a Believers (01 ge in
goodnefs i he fhall' hav. an ea& bed , and loft pillow to reft on at night. When have the faithful fweeter naps in Gbi ;ne ,
then after foreft troubles, longcit eclipfcs of Gods pleafcd face ? when do their fouls cbavc clofer to the Lord , then when (hey are ready to forfake the Lord , and the Lord them ? Certainly fire is wholly carried up- ward, when that which fupprefleth if, m it at laft break out into greater flame : Pcttr falls from Chrift , yet he is Peter , a ftone cleaving molt clofe unto Chrift , above all other the Apoftles, becaufe his fall king greater , his faith clave clofer to the Lord Chrift for ever after it: Solomons heart cer- tainly never clave Co unfeparably unto Lord, as after his fall, wherein he did u experimentally find and feel the eppotinets and vanity of thofe things , wherein he did imagine before (bme thing was to be found > but he that hath a double heart , never enters into reft , but the longer he lives , the more common Chrift,his truth,and promifes grow> they are but fading flowers, whofe beauty and fweetnefs afteft him for a time , but they wi- ther before the Sun fet * and therefore the longer he lives , the lefs favour he iinds ip thefc things, and thexefore takes leis content- ment
1 92 The Sound Believer.
ment tuerein > the Lord Jefusand all his Or- dinances grow more flat and dry things to him, and therefore though at firft he might rejoyce ( as John's hearers, Job. 5. 35. ) in theft burning andfhining lights \ yet it is but forafcafon, at lalt hedifcovers himfelf , not by a renewed returning to his reft, but by a wearyi(h forfaking of it.
The Raven never returned to the Ark again, becaufe he could live upon the float- ing carrion on the waters \ whereas the Dove finding no reft there , returns a* gain.
Fimnhly? The end of Faith.
This is the fourth particular in the descri- ption of faith : The whole foul comcth to Chrift , for Chrift and all his benefits •, and this is the end of faith, or of a believers com- ing unto Chrift : The end of faith is fome- times exprefted by a general word , Life^ John 5. 40. but you muft remember , that hereby is meant the Lord of Life firft , and Co all the bleffings of life.
The falfnefs and hypocrifie of Chrifts fol- lowers appeared in this , John 6. 26. Toti fee\ t*e, faith Chrift , for loaves , that was their end j as many a one in thefe days , if they be in outward mifery feck unto Chrift for outward mercy, corn in time of famine , health in time of fickneft , peace , upon any tearms, in time of war j and if they be in a- ny inward diftrefs, now they feek to Chrift
for
Soutf i Bvlievtf
tor comfort and quice, aiv u. my lick
Patients deiire the Phyiitian , not to have him married to them , but for fome of iiis Fhyiiek only , to be healed by hioi : But what faith 01 n i to thefe pertbns ? v.
27. Lab >itr not for the meat that ftrifhttbh what ihoulii be the end of thor labour then ? hettllsthem, but for that bread that endures to everlajiivg lift -> wha^t is this bread ? fee the 33, 35, and 48. vcrfes, he tells them, 1 am the bread of life > feek tor me therefore, come for me. And look as none can have life from the bread, unlefs he hrlt feed upon the bread it (elf, ib none can have any life or benefit from Chrift, that comes not hrfl to Chrilt for Chnft. Conceive it thus : God in Chrilt isthecompleat objedt of faith under a double nocion.
Firft, Asiufficient, in being all we want unto us.
Secondly, As efficient, in communicating all to us^ and doing all for us.
In the hrft refped he is Elfoaddai in his promife ', In the fecond refpefthe is Jebo~ vab , Exod. 6. 3. in making good his all- diffident promife : hence faith comes to him for a double end ,
Firft , That he would give himfelf and be all to it.
Secondly, That he would communicate all his bkfllngs,and the benefits alfo, and ib do all for it.
for in the Covenant of Grart, the Lord N • doth'
1 94. The Soutod believer.
doth no only promife a new heart , pardon (in, with the relt of thofe fpiritual bene- fits, but alio himfelf , 7 mil be their God, and they fl?4 people* Hence faith comes
lirlt for that which the Lord principally pro- mifeth, viz* God himfelf, and then for ail the relt of t avenly and glorious be-
nchts > and hence it is , if any man come for Chrifi bi ithout his benefits , and
regard not ; _yance of them , as the
Famiiiits at this d*ydo, who abolifh all in- herent Graces , and feme of them all Ordi- nal i Chriftis ail to them, or if any cc . the benefits of Chrift with- out Chrift himfelf, as many among' our ielves do , wh< account themlelves happy in him, but only by fome abilities they receive from him > neither of thefe come with a fingle eye , nor fix a right end in their clofing with Chrift : you mult tuft come for Chriit himfelf, and fo for all his" benefits*
For eitablifhing your hearts in which truth, coniider thefe things.
1. Coniider what drives any man to Chrift-
Is not fenfe of wants one main thing? Now \vhat :•■ iocs when the Lord
hath humbled him ? are they not firft, want ot Chriit j and fecondly, of all the benefits of Chritt , viz>. righteoufnefs, peace , pardon , grace, glory, Job. 16. 9. If therefore the fouls of all the cleft feel a want of both, doth
not
The Sound Believer. r g ^
not faith come to Chrift for both } Job. 4. 10. If thou kyemft the gift of God (i.e. the worth of him , and thy want of him ) thou would}} ash , and he would give thee water of life.
2. What doth the Lord offer in the Go- fpd? is it not firft Chrift himfelf, and then all the benefits of Chrift ? Ifz. 9-6,7* to us a fonts born, to us a Jon is given. In the re- ceiving therefore of Chrift by faith , what fhould the foul aim at, but that it may have the Son himfelf, and lb all his benefits with him >
3. Can any man have eternal life , that not only hath not the benefits flowing from the Son, but that wants the Son himfelf? 1 am fure theApoftle cxprefly affirms it, 1 Job. 5- 1 2. He th.it hath the Son hath life, be that bath not the >Svn h.itb not life : Faitli therefore muft come for Chrift himfelf; As in Marriage , the woman contents firft to have the man , and Co to nave all o- ther benefits that will necdlanly follow up- on this.
4. The happincCsofall the Saints conlifrs in two things : Firft, union to Chrift : Se- condly, communion with Chrift. Faith th fore pitcheth hrit upon Chrift himfelf, that it may have fure and certain union to him (for our union is not unto any of ths bcr flowing to us from Chrift '<> we arc not united unto forgivenefs of fins , peace of confid- ence, nor holinefs, &c. but unto the perfon N 2 of
19&
6 The Sound Believer.
of the Son ot God himfelf ) and then fe- condly, comcth, for the communication of alibis benefits arifing only from unions as Paul, Phil. 3. 9, io. cftccms all things dung and lofs\ hrit, to be found in him , that fo bt might bow bk rigbteoufneff in justification , /><>?rir af to tiff**/? j/j^/ rtfurrtQi* on in fao&iticationi d^c- In one word, Faith firft buys the pearl it (elf, and then feeks to be enriched by it ; it finds the trcafnre of grace, glory , peace, mercy, favour, recon- ciliation in Chntt, but then buys the field it {'elf, that it may have the treafure alfo , A/^t. 1 3. 4.4- The Lord Chrifts great dc- iire is, that all his might- be with him to ft his glory, Joh. 24. 17. and faith deli res hrit to have him, and be tor ever with him , and fo to partake of that glory : The Lords great plot is, tirlt, to perfed the Saints in Chriir , CoU 2* 10. Tc are complcat in him j> then to make them like to Chriir, by communicating life.grace, peace, glory from him. CoU 3. 3, 4. 1 job. 3. 1,2. faith therefore Hrir quiets it felf in him , then fecks for lite from him \ it comes iirft for Chrift, and then for all the benefits of Clinic.
Oh that this truth were well confidered ! how would it difcover abundance of rotten counterfeit faith in the world ! Come feeking tor peace and comfort , and catching at promifes , without feeking firft to have the peifon of Chriit himfelf ■> in whom only all the pfomifcs an Tea 5 and Amen* Others
defpi&ig
The Sound Believer. 197
defpifing the ber 1 (1, efpecia!!y
grace, holincfs, and life from hitni bee
them, Hatfe you any grac, ofheart?
tufh ! what do you tell th pen-
ranee, and faith and holined have
Chri/r, an tficicnt \ I
fubftai it fhould ilicy do now with
fliadovvs ofOrdinances, Miftifhies, cr Sa- craments ? they have all graces in Chrift , why g of, or evi-
dence horn any nherent in tl
felvcs ? they have a living holy I but Chrii bey lay is a d: :i, a
dead ... . dry bones : and is ic
fo indeed? then look that God 0 lortly
bury thee out of his fig
want and defpife the 5 coming*
i) him, thali never have part nor in him , at th \ccount :
Chriix is a Saviour , to fxvt m their
1 not to five men mui their \\ns \ t is King and Prieji of h«s Church \ bo!y
jted from fins , H.b* 7. 26. and if you have any part or portion in him , he hath made you Kings and % his Father , and hath you in
pollution, but ivu'ht j
blojrf Rev. i» 5, 6. 2 mit~
Hcb# 10. 5>6,7- and ifeverh? )U l«P in
the Covenant of Grace, be mil Ljw
ixyw hearts aKo^ Hen. %. ic.
N x Let
198 The Sound Believer.
Let all deluded Familifts tremble at this , thaMn advancing Chriit himfblf, and free grafg , abolifh and defpife thofe heavenly benefits which flow from him unto all the Eleft. Let others alio mourn ov.r them- feives, that have with much affliction been feeking after Chrilts benefits, peace of confer? ence, holinefs of heart and life , promifes to affure them dPeternal glory 5 but have not fought hrft to embrace and have the pcrfun of the Lord Jefus himfelf.
Oh come ? come therefore to the Lord Je- fus for Chriit himfelf, and for all his bene- fits j I fay, for All his benefits. This is Jfh, 3. that which the Apottle prays for with bended *4> 1 8. k&ees for the Ephefians , that they might (not take in a little, but) comprehend tie heighth , depth , breadth , length of Chrijis love , that fo you might he filled with all the fk of God. This is that which our Saviour ex- pre fly with much vthtmency calU for, John *-. 37. Let all that thirjl come unto me, and drink** not fif and iafie a little , as Repro- bates and Apoftates do , Heb. 6- 4, 5. but drink* and drinl^abundantly, as it is^Can. 5. 1 . And observe it , that upon thefe very terms the Lord tenders grace and mercy, Rom. 5. 17. the Apoftie doth not fay , they tbit re- ceive a little, but wee of, grace , (haU reign by righteouftefs unto eternal life* Open thy mouth mde^ and I will fill it > pfal. 8i. 11,12.
1 And molt certainly this is one ptincipal
difference
The Sound Believer.
diflftfen tLi Ehdt
fen iof,
the pri rill tot
thatern
wl at they might pofl >n, and
its i, and therefore come poor and • empty, tor all: the R.. come -not
for all, but tor fo much, and no more then will fcrve I J -i turn » in n
would have Chrift to deliver then:- hire what
re they foi conscience, or after theil foul foils into titthy lulls and fins , they cpftie to Chrijt to forgive them and comfort them -, bot what car. fof hoi in cis , and a new natim
me tins they woul m
from, but they r<
ails they cannot »at all
the powers Hy fub*
ducd, that their own fins, an n-
ceits, and wiHs, may be led av, vc
by this mighty conqucrour , that Ghfilt and all his authority, grace, peace, life, glory, might be for ever advanced in them and by them. It was Aujiirs complaint in hi -of many of his hearers , that ( to have Chrift was pleating to them , but fiqm Cbrijium , to follow Chrift, this was heavy. To clofe with Chrifts perfon fwect to many? but to clofe with his will, to come to him that he may give them a heart to lye under it, this benefit they de- ilrenot. All Chrift is ufclefs and needlefs* N 4 but
500 The Sound Believer.
but fot icthipg from Chrift is precious to them : tor the Lord Jefus fake, beloved, take heed of this delation ^ If any thing hath bin bought for us at a dear rate , and colt much * if the man fhould offer to hold any part of * it hack, we will not abate him any thing, we will have it all, becaufe it colt dear: 1 tell you, pardon of iin, peace with God , the a- doption of Sons, the Spirit of Grace , pu- jfevcrance to the end, the Kingdom of Glo- ry, the Riches of Mercy, have been bought for you by a clear and great price , the preci- ous Wood of Chrilt h and therefore if thev Juiticeof God (hould hold back any thing, or thy own belief tell thee thele are too great and many for fo vile a creature as thou art to enjoy : yet abate the Lord nothing => fay thou art vile, yet Chriits blood that bought not fome, but all thefe> is very pre- cious , and therefore take them all to thy felf, as thy portion for ever , and blefi the' Lord, as David doth , P/i. 16. 7. that gave thecthis cGiinJIL Whillt you are in peace, it may b you may negleft lo great falvation, but the time of diitrefs and anguifli may come, wherein you may teel a need of all > even of thofe hidden depths of mercy above your reach and reafon \ and therefore, as . Bees, gather in your honey in fummer-tim^, and with Jofyb lay up in thefe times of plenty , wherein the exceeding Riches of Grace is opened and poured out at your heelSj for thofe times of approaching famine.
and
'1 he Sound Believer. 20T
and tor thofcrruny years of fpirititti definr- tionand diftrefs , wherein you o\ay think, can it ftand with the honour of God to Lvc fiich a poor finful creature as I am ? what iron heart is nor drawn by this love, tor the Lord to invite you to pofll-is All or nothing* i in hell was detirous of a i cool
liis tongue, and behold the very depths and opened, for thee to conic in and partake of : if the Lord Jefus fnouli 1), oflfcred unto thee to pardon fome fins, but not all* to pardon ail tins , but not to heal thy nature alfo j or to heal fome back- ilidings, but not a!'!', to fupply thy fpirirual wants, but not outward alio , as may be for thee j or to fupply outward , but not in- ward and fpiritual : if helhould offer to thee good in this lif<j, but not in death , after death, you might refute to come in: but when all is offered., all that mercy, v> no eye ever faw, topitty the, :• ■, all that wherewith Abraham , Dai- id , PjuI , were embraced, now to refute to com and poflefs thefe, how can you effape fore/1 vengeance of a jealous God., thar gled fo great fitlntiun ? Oh Lord ! whac extremity ofanguifhandbitternels wilt thou one day be in , when the contempt of t! >;> grace, glowing upon thy conference, tHall prefs thee down with thefe thoughts > • now under all mifcry, but 1 might have had all Gods grace, all Chrifts glory, but wretch xha: I am, I nrould not. Metli
202 The Sound Believer.
if your own good hereby iTiould not draw you, yet the exceeding great glory the Lord (lull have thereby , (hall force you to ac- cept of all this grace \ for if thou doft re* a little grace , believe a little mercy toward thee, this makes thee fometimes ex- ceeding thankful, doth it not ? and the very hope of moreymkes thy heart break forth in- to a holy boaixing and glorying in Chrift* Who is a God like unto thee ? Suppofo there- fore you drank in all, and received all that which the Lord freely otfers, (hould not the Lord be exceedingly magnified then? could- cit thou contain thy felf then without crying out , Oh Lord now let thy fervant depart irt feacc s for my eyes have Jien , and my foul hath now polfeflion of thyfalvatlon ? would* eft thou not call to the Hills , and Seas , and Earth, and Heavens, and Saints, and Angels, to break forth into glorious praifts, and blefs this Gcd >
But what have I to do to come , that am fbpoor, and empty, and full of woes, and wants, and fins ? never was any Co miferable, and blind, and naked, as I. 4nfn\ If Faith cometh for all to Chrift,and fetch*
eth all from him , then never be difcouraged becaufe thou hair nothing to bring unto him^ let all thy wants and miferies be ar- guments and motives therefore to come unto him,Kez>. 3. 17,18. Becaufe thou art poor , and naked, nay, becaufe thou kyoroejl it not , and art not affected with it , therefore come
unto
ObpQ.
1 ht Believer. 20%
unto me, and buy iy tnd gold , an d
yment. Lord pardon my fin , Ciit'.Pp/. 35f J) avid, becattfi it it great : haze mercy upon 11. & wi, for lam cor famed rritb grief\ and am z>^ 3 !• 9*
■ le. Lit mtrcy and truth continually PfaL 40 Preftrvt mc , /r innumerable czils have 1 1 , 1 2» compared me round about. Let U6 reutr)iHoJ*6* unto the Lord, becaufe be hath wounded ns. I am a dog, therefore let mc have cftmis, laid the woman OfCanian : Oh this iscrofs to fenfe and reafon ! and wc cannot believe, while we are lb exceeding poor, empty, vile , that the Lord (hould look upon us '-> but be- loved , you little think what wrong you do to your felvcs , and the Lord Jcfus hereby : tor by this means Chrift is not fo much exalted, nor the creature humbled*, both which concurring in Faith, make thole ads of Faith mod precious, for while you Hand upon lomething , and would have fomething to bring to Chrift, you hereby exalt your felvcs ', but when you come with fenfe of nothing elfe but woes and wants, and fee Chrift now making of you welcome 5 Oh this is not only mercy , but ravifhing mercy. If you (hould come with fenfe of fomewhat to Chri(l,and to fee his love to you;,yoa might glorihe mercy, in the height, and length, andbredth of it , but not in the depth of it, unlef> you fee it reaching its hand to you, when you are fallen into lo low &nd poor a condition as uothingtiefs; and ompciucf^and mifery it felfc
And
204 The Sound Believer.
And therefore do not come to Chrift on- ly for the benefits of the Covenant , but t> \ tbt condition of it al(b , when you feci a want of Faith it felt , as Hezekjth did, IJa. 38. 14, Lord lam opprcjjld , undertake for me, 1 Kings 8. 57, 58. Do not undertake to fulfil any part of the Covenant , or any con- dition in it, or any duty required of thee, of thy felf, but go empty to Chrift , and fay as David, Lord I will run the w lyes oftbyfal- vation, if thou wilt Jet my heart at liberty, Pfal- 1 19. 32, 33. Quicken nu and I ni!l call upon thy name, Ffal. 80. 18. g in
the Lord, and the power of his mi of thine own.
But I come for all, and am nev r a whit the better, but as poor and mifc 1 ill as
ever I was. Artfw. If the Lord keeps you poor and low, yet the fame motive that made thee come , let. it make thee ftay \ it may b; the Lord fees thou wouldit grow full and lifted up, if he fhouM give thee a little , and therefore keeps thee low i> better be humble, then full and H>f 6. proud. Let us go unto the Lord , becaufe he 2, 3, hath wounded, broken andflain us. But they might objedt,
We do come, but we find no help, no cure.
It may be fo>yet it is {aid, After two days be will revive us , and the third day we floall live in his fight '•> and we Jh alt I know him , if we {hall follow on to fym him? ver% 6< His go- ing*
The Sound Believer. 205
ings forth are prepared as the morning-, it may be night for a timeout the Sun of righte- oufnefs will arife gradually and gloiioufly up- on thy foul.
Truly brethren, when I fee the curie of God upon many Chriftians, that arc now grown full of their parts, gifts, peace, com- s, abilities, duties^ I Hand adoring the riches of the Lords mercy, to a little hand- full of poor Believers, not only in making them empty, but in keeping of them £0 all their dayes *, and therefore come to the Lord ! poor, empty, naked, nothing, curfed in the fenfeofthy want of all things, for all things, and then receive with gladnefs, yet boldnefs and holy confidence , not only par- don of fome fins , but of all *, believe , an- fwer not to fome prayers, but all. Embrace in thy bofome not fome few promifes , but all. It is a great eafe of conference. When may aChriftian takeapromife without pre- emption as fpoken unto him , and given to him in particular ? and the rule is very fweet , but certain : When he takes all the Scrip- ture , and embraceth it as fpoken unto him , he may then take any particular proper pro- mile boldly j my meaning is, when a Chri- ftian takes hold and wreftles with God , for the accomplishment of all the promifes of the New Tefiament , when he fcts all the commands before- him* as his rule and com- pafs, and guide to walk after, when he ap- plies all the thrcatnings to drive him nearer
unto
20<5 The Sound Believer.
~" • '" .■■!■■■■ . . ^
unto thrift the end of them » this no hypo- critecando, this the Saints (hould do ,' and Ly this may know when the Lord fpeaks in any particular to them : go,I fay again there^ tore, unto the Lord tor all * and in the fenfe of all your emptinefs, be abundantly com- forted, that though you do not find fufpiy from Chrilt , yet you come unto the Lord Chrift for it. It is a certain rule, You (hall not alway wTant that good which you come to Chriit to fupply, nor alway be mattered with that fin which you come to Chriit with , to take away : onely then be fure you come for all i otherwise you do not come truly : Come firft for Chrift himfelf r and then (as I faid) for all his benefits.
To conclude, this is the dired and com- pendious way of living by Faith, fo much urged and plrefled of Gods (ervants : for to Jive by faith properly , is to live upon the jpromife in the want of the thing , or to ap- prehend the thing in the promife,£fc£.n. i. Now the promifes are not given to the Eleft immediately without Chriit , but hrft Chiili is given, u e. offered in the Gofpel , and received by faith , and then with him all things alfoi and therefore the Scripture xuns thus, Ifa. 55. 1,2, 3,4. Come unto the waters and drink^ and then I will make an ever I afting Covenant (which contains all the promifesj even the fure mercies of David : the Apoftle exprefly difputes the cafe, and faithj Where there U a Tejiament ( contain*
ing
The Sound Believer. 207
ing Evangelical promifes ) there tnufl firji be the death of the Tefiator, Heb. 9. 1 5^ 16. to whom we mull rirft come by Faith , before we can have right to any promife, Heb. 7. 22> 25* and 10. 16, 17, 18, 22. Being ju- ftified by faith , now we have peace with God, nay, we hive accefs to God, nay, now we are of lure jiandhig, now we hope in the glory to come , Rom. 5. 1,253,4. all follow the* till.
How (hall a Chriftian therefore live by fkith* truly, Hrft receive Chrilt , and come to him forme end I mention, and then thou nuilt be fure all other things (hall be given to thee. As for example > doit want any temporal blefling ? fuppofe it be payment of debts, thy daily bread , provilion for thy family, a comfortable yoke-fellow , &c. look now through the Scripture for promi- fes of thefe things, and let thy faith ad thusr^ If God hath given me Chriil, the greateft ■ bleffing, then certainly he will give me all thefe fmaller matters , as may be good for me 5 but the Lord hath given me Chrift, and therefore I flia I1 not want \ Pfa. 23. i« The Lord if my (hepherd , faith David \ what fol- lows ? I Jh all not want : there is the likerea- fon in all other things , fuppofe it be in care of protection from enemies, if the Lord hath given me Chrid to fave me from hcl I, he will fave me from thefe flefhly enemies mucb more : you (hall fee, Ifa. 7. a promife that Syria fowl d not prevail againft Judah* they
doubted
qc8 The Sound Believer.
donbteJ of this, how doth the Lord feck to aflbre them? von lhall fee, ver* 14. it is by promiling, A Virninjhail conceive and bear a Sbrti and hi* name fiall be Emanuel '•> this is a Itrange reafon (yet you may fee the rcalon of it, if yon confidcr this point) fo Ifa* 9. 5, 6. TIjc oppreffors rod (hall be broken. For unto us a Son is born \ a Sort is given. By faith they put to flight the Armies of Aliens , brake down the walls of Jericho , did wonders in the tforld. What did they chiefly look to in this their faith ? You (hall ice, Heb. 11.39, 40. it was by refpe&ing thepromife to come, and the better thing Chrilt Jefus himlelf , which we now fee with open facev and there- fore he concludes, Heb. 12. 1,2,3. Having fiich a cloud ofwitjteffcs , that thus lived and died by faith, Ut m hokjunto Jefm the Author andfinijber of ours. The Prophet Habak&tk^, Hah. 2. ^ affirms , that the Juji jhall live by faith i What faith is that ? Confuk with the place* you (hall fee it was in thepro- mife of deliverance from the Chaldean tyranny , yet the Apoftle Paul applies it to faith in Chriits righteoufnefs, and that truly, Rom. 1. becaufe if their faith had not rcfpe&ed Chrift xy9 himfelf, in the hrit place, they could i
haveexpe&ed any deliverance, by the ^ pro- mife of deliverance from the Chaldeans J but ihus they might.
fc Ihe
The Sound Believer. 2C9
5. Tbe Jpecial ground of Faith. The laft thing in the defcripcion of Faith is, that the foul thus comes upon the call of Chriji in bis Word > and this is the fpecial ground of Faith, wherefore the foul comes to Chrift; take a (inner humbled and broken for fin,hc cannot prevent the Lord by com- ing of himielf unto Chrift , and therefore the Lord prevents him, by his gracious call and invitation to come in ', Whom God b itb fndejiinated, them hath He called', our tran- Rorn.Si llation from darknefs into Gods merveiious 30% light, is by being called. The foul is loft in humiliation > the Lord Jelus, who 1$ come to fave that which is loft , feeketh it out in Vocation, or Calling : Sandtihcation is the reftoring of us to the Image of God wc once 1 Pa* 2* had in Adam \ as corruption is the defacing y, of that Image, Vocation is the calling of the foul unto Chrift : this voice Adam never heard of V he did not need any call to come to Chrift, and therefore was immediately fauwihed, as loon as he was made : but wc need Vocation unto Chriil , before we can be fan&ihed by Chrift \ we need thiscall to make us come to Chrift , to put us into Chrift * and therefore much more before we can receive any holinifs from Chrift : the ground of our coming by Faith is Gods e*lf, 2 Theft. 2. 13, 14. Cbofen M falvation^ through fanti'rfcition ( the remote end ot Vo- cation; and belief of ibt truth ( the next end
e or
2 io The Sound Believer.
of it) tvhereunto he hath called you h there is the ground ot it.
The explication of this call is a point full of many fpiritual difficulties > but of lingular ufe and comfort to them that are faithful and called. I (hall omit many things, and explicate only thole things which ferve our piupofe here inthefe three particulars.
"i. I (hall (hew you what this call is, or the nature of it.
2. The necellity of it.
3. How it is a ground of com- ing,and what kind of ground
- for Faith. 1. The nature of this call I (hall open for your more diftind understanding, in fe- veral Proportions or Thefes. Our Voca- tion or Calling is evtr by fome word or voice, either outward, or inward, or both > either ordinary or extraordinary > by the . Miniftry of men , or by immediate vifions and ir.fpirations of Gcd. I fpeak not now of extraordinary calJ, by dreams and vifions, and immediate infpirations, as in Abraham> and others, before the Scriptures were pen- ned and publilhed : nor of extraordinary call, by the immediate voice of Chrift •> as in Paul, and in fome other of the Apoftles : forthefeare ceafed, Heb. 1. 1. unlets it be among people that want ordinary means, and ele& intents , &c. whofe call muft be more then by ordinary means , be* caule they want fuch means ; we fpeak
/ now
The Sound Believer. 21 1
now of ordinary call by the MLiftry of men.
2. This voice in ordinary calling home of all the Eled to Chrift, is not by the voice of the Law (for the proper end of that is to reveal fin and death, and tocaft down a fin- ncr ) but by the voice of the Gofpel bring- 2 Theffl ing glad tidings ', written by the Apoftles,and 2. 14/ preached to the world. He hath called you 7^. 2^ by our Gofpel. theft things are writtenjhat 2 1. you might believe. By the foolifhneft of preach* 1 Cor. u ing, the Lord faves them that believe* 1 2\ 26* mean preaching at the firfi or fecond re- bound, by lively voice , or printed Sermons > at the time of hearing, or in the time of deep meditation concerning things heard ; the Spirit indeed inwardly accompanies the voice of the Gofpel , but no mans call is by the immediate voice of the Spirit without the Gofpel, or the immediate teftimony of the Spirit breathed out of free grace without the Word, Eph. 1. 12, 13* And therefore thaC a Chriihan fhould be immediately called without the Scripture, and the Scripture on- ly given to confirm Gods immediate pro- mife, as a Prince gives his Letter to confirm his promife made to a man before » (as Val- clejjo would have it) is both a falfe and a dan- gerous afTertion.
5. This voice of the Gofpel is the voice
of God in Chrift , or the voice of Jefus
Chrift, although difpenfed by men, who are
but weak inftrutnents for this mighty work*
O 2 fent
212 The Sound Believer.
lent and fct in Chnfts ftead*, but the call, the voice is Chnfts *, k?s the Lords c&MJiom. x* 6* It is certain fame of the meffengers of Chriil , called the Romanes by the Gofpel i yet Faul faith , They were called by Chrijl r*f\ Ti Se^us ' *^c ^CJl^ bear bis voice y and arife and y jf/" \thx\ and when the time of calling comes, ™*^J* they hften to it as his call : and hence it is filled, hhbr. 3. 1. becaufc the Lord Chrift ++tA< froni heaven (peaks, takes the written word
fat in his own lips, as ir were, Cant. 1. 1,2.
and thereby picrceth through the ears, to the heart , through all the noife of fears , for- rows , objections againft believing , and makes it to be heard as his voice > the bow- els of Chriit now yearn toward an humbled loft (inner , bleeding at his icct , therefore can contain no longer, but fpeaks and calls, and makes the foul underfiand his voice ; fo that this call is not a mean bufinefs , be- caufe the Lord Jcfus himfelf now fpeaks , whofe voice is glorious.
4. The fubftance of this call, or the thing the Lord calls unto, is to come w:to him: for there is a more common call 'or asfome term it, a particular calling) of men,as fome to be Makers or Servants , 1 Corinth. 7. 20, 21. Or ro Office in Church or Common- wealth , as Aaron , Hek* 5. 4* and the voice there is to attend unto their work, to which th^y are called.
There is ajfo a remote end of Vocation, which is to Holinefs , 1 Thejf. 4. 7. and unto
glory
The Sound Believer* 2^
glory alfo, iTbefii. 14. Flnl. 3. 14. but wc now (peak ot more (pedal calling , the next end of which is to com: tmdChrhii :thc foul hath lived many years without him, the Lord Jefus will now have the loir prodigal to come home, to come to him \ the foul is weary and heavy laden, and the Lord je- fus would eafilyeaie it, without its coming to him : but this is his will, he mult come to him for it , Matt. n. 27. Jtr. 3.7,22= I faid after foe bad done theft things , Turn unto me , come unto me ye bacl^-Jliding chil- dren, I vvitihe.il ymr bacl^fidings , jcr. 4. i. If thou returned, return unto me. Tnis voice, Come unto mc , is one ot' the fweeteft words that Chrift can fpeak , or man can hear, full of majefty , mercy , grace , and peace * a poor firmer thinks , Will the Lord ever pur up fuch wrongs I have offered him, beat fuch a nature , take fuch a viper into his bo- fome, do any thing for me? It there be but one in the world to be forfiken , is it not I? The Lord therefore comes and ca'/s, Come unto me and I will pardon all thy fins , / will heal all thy bacl^flidings , I mil be angry no more ) Jer. 3. 12, 13. Though thou haji committed whoredom with many lovers , yet return unto me , faith the Lord, Jcrem 3.1. Though thou haft relifted my Sprit, rtfufed my grace, wearied me with thine iniquities, yet come unto me, and this will make me amends > I require nothing of theeelfe/wt I/V55. to come: for Gods call is out of free grace, vz* O 3 GuM.6.
2 14 The Sound Believer.
Gal. j. o. and therefore calls for no more but only to come up and poflefs the Lords fulncfs, Lnk. 14. 17. 1 Cor* l« 9.
5. This call to come , is for fubftance all one with the offer of Chrift \ which confifts in three things.
1. Commandment to receive Chriti, as prefent and ready to be given to it ; as when we offer any thing to one another , it is by commanding them to take it : 1 Job. 4. 23. and this binds confeience to believe, as you will anfwer for the contempt of this rich grace at the great day of account.
a. Perfwafion and intreaty to come and
% Cat. 5. receive what we offer : for in fuch an offer
i?32C wherein the perfon is unwilling to receive,
ahd we are exceeding delirous to give , we
then perfwade \ fo doth Chrift with us.
3. Promife: to offer a thing without a promife of having it if we receive it, is but a mock-offer > and hence you fhall find in Scripture fome promife ever annexed unto Gods offer , which is the ground of Faith, Jer. 22.
6- This call or offer hath three fpecial qualifications.
Fir ft, It is inward as well as outward *, for the Lord calls thoufands outwardly ,who yet never come, becaufe they want an inward call to come > an inward whifpering , ftill voice of Gods Spirit : and therefore it is faid, Be that bath beard and learned (not of man only, but; of the Father^ comtth unto me,
The Sound Believer, 2 \ 5
Joh.6.45. The Lord doth not ftanc* at the outward door only, and call to open, but the Lord Jefus comes in, he comes near in- to the heart of a poor (inner , and makes that underftand, Hof 2. 14. and the Lord makes his grace glorious , and his mercy fweet unto the hearts of his Eledh Look ( faith the Lord Jefus ) how I have left choiv? fand thoufands in the world, and have lad greater caufe fo to have left thee > but behold I am come URto thee, O come thou unto me.
2. It is a particular call j for there is a l6,I5* general call and offer of grace to every one. Now though this be a means to make it par- ticular , yet the Spirit of Chrift , which is wont to apply generals unto particulars par- ticularly, makes the call particular, that the Soul fees that the Lord in fpecial means me, iuigles out me in fpecial to believe ^ other- wise the fouls of the Eledi will not be much moved with the call of God, (o long as they think the Lord offers no more mercy unto me than to any Reprobate* and therefore the Spirit of Chri(t makes the call particu- lar , Ifa. 43- I- J have called thee by name > Job. 10. 5. He calletb all h'n floeef byname > not that the Lord calls any by their Chriitian name (as we fay ) as the Lord did extraordi- narily call Samuel, Samndy and Panlt Paul > but the meaning is, look as the Lord from before all worlds writ down their name in the Book of life, and loves them in fpecial i fp in vocation ( the firft opening of election ) O 4 the
21 6 The Sound Believer.
the Loi I makes his offer fpecia), and fo fpe- cial as it it were by name > for the foul at this inftant feels fucha (pecial ftirring of the Spirit upon it, which it teels now, and never felt before j as alfo its particular cafe fo tpo- ken unto, and its particular objections fo an- iwered, and the grievoufhefs ot it% fin in re- futing grace fo particularly applied, as if God the only fearcher of hearts only fpake unto it, and fo dares not but think and believe that the Lord m.antth me.
3. It is is effectual, as well as inward and particular, Luke 24 33. Compel them to come in, John 10. 16* Chrifts other fheep (hall hear Chriits voice , and thole he mult bring home ? ror every inward call is not ef- fedtual.
There came a man in without his wedding- garment , Matt. 22. 6, 7,8. whence our Saviour faith, Many are called, but few ckofin > but this I now fpeak of as a eating out ofpurpofe, Rom. 8. 28. and therefore never leaves the foul , until it hath real poffcfTion ofChrift, and rerts there > this call falls up- on a finner humbled n not/ hanl-hearted > and hence the call is effectual , Mm. 912, j 3. 2 Chron, 30. 10,11. it is Inch a call as Was in Creation , Rom. 4. 17. Ana hence the foul cannot but come \ and when 'tis Come, it cannot depart, like Peter , 1 whither (hall rve go? And therefore though it hath never fo many objections in coming to Chrift, never fo much weaknefs or htart-
lefiufs
The Sound Believer. 2 i 7
Jefncfs to clofe with Chrift , yet he brings it
home, and there keeps it, and now ir irti-
nitely bleffeth God, that ever the Lord gave
it an eye to Tee, an heart to come and feek
after Jefus Chrift.
Thus much of the nature of this Call, now
follows the neceflity of it , which appears in
thefe three particulars.
1. No man (hould come unlefs firlt cal- led s as it is in calling to an ordinary office,
fo 'tis in our calling much more unto fpecial
grace *, the Apoftle faich , Htb. 5. 4. that
No man takes this honour , hut he that is Cal~
led of God : fo what hath any man to do with
Chrift , to make himfclf a Son or God, and
Heir of glory thereby , but he that is called of God ? What have we to do to take other mens goods,unlef$ called thereto ? What have
we to do to take the riches of grace and peace, if not called thereto* 'Tis prtfom~?/£~-*2~//- ptionjotake Chrift whilft uncalled ,)but iwfa^r***** **2P* wHen you are called thereunto. fc t
2. Becaufc no man would come without the Lords call: M*tt, ao. 6,7. Why ft and
you here all the day idle? The anfwer was, No man hath hired , or called us thereto. Vvuen thcie is an outward call only, yet men will not come in, Matth* 23. 37. and therefore there muit be an eflfe&ual call to bring men home , Ifai. 55.5. and there- fore you fluM fee many, let there be a le- gal command, iuppofe to fan&ihe a Sabbath, or to fpeak the truth > they have no obje- ctions
2 1 8 The Sound Believer.
&ions againft obedience unto this*, but prrfs them to believe ^ (hew them Gods call for it, they have more fears and objections rifing againft this, than th re be hairs on their head, becaufe the foul would not clofe with this.
3. B caufe no man could come , unlefs called, John 6* 44 No man can came unto we, unUj. the Father draw bi<n i and how doth the fratw ,r draw any man but by this call ? If the Lord (hould not come and lpeak him- felf, and make his call the molt joyful ti- dings and the fweeteft meifage that ever came to it, it would fay , I have no heart, I cannot , I am not able > for Romans 1 1.32. We are jhut up under unbelief h and there- fore the Lord Jelus, Lukg 15* 5. mutt bring his (hcep home upon his (houldcrs , elfe it will lye in the wildernels of its own droop- ings> whereas when the Lord effectually fpeaks, the foul cannot but come.
Laftly, How this call is a ground of faith, and what ground of faith.
For anfwer hereunto, I do make this call, confidered without the promife, the ground on which faith refts ( tor that is Gods free grace in the promife ) but the ground by which it reftsi or wherefore it sells upon the promife.
The mind fees,
1. The freenefs of mercy to a poor finner iia mifery v and this breeds fome hope the Lord may pity it.
2% The
The Sound Believer. 2 19
2. The fulnefc and plenteous ncuci mercy, and this i*i ves great 1 ncouragi ment \ o the foul to thinK,The Lord ( it' 1 come to him ) furely will not deny me a diop. PfjJ. 130.7,8. The Prodigal comes home, beciufe . ot bread enough in hk Fathers hmfe, though he was not furc he fliouid have any.
3. fiic precioufncfs and fweetnefs ot mercy makes the foul long vehemently for it, Pfal. 36. 6,7. and makes it fet all other things at a low rate to enjoy it ; but when unto all this, the Lord fends a fpecial com- mandment, and a fpecial meffage on purpoic, and calls it to come in, and accept of it, and take mercy as its own , and that for no othec reafon, but becaufc it is commanded and cal- led to accept of it i this puts an end unto all doubts, all fears, all difcouragtments, and the foulanfwcrs as thofe Jer. 3. 22. Behold rvt come, thou art the Lord our God. As a nun in great want of bread, one comes and free- ly offers him bread tu preferve his life, the man takes it i if you ask him, Why do you take it ? You are a poor fellow, unworthy of it, never did yet one hours work for it : he anfwers, * Tis true, 1 am unworthy^but pef becaufe it is offered me to pn.ferve lite , I gladly take it ; the man doth not promife abfolutely to me, that this bread is mine,and (hall feed me '•> but ht tells me,if I do receive it, it (hall furely be mine to ieed me, and this is the main ground ot his receiving it. Juil io it is in Faith > ask an humbkd finner3 why
do
220 The Sound Believer.
do you believe ? Why do you take Chrift as y^ur own ? Hath the Lord faid ablolutely that he is yours? No, faith the foul, but the Lord freely offers himfclf unto me, who am undone without him, and (aith, If Ido re- ceive Him, He (hall be forever mine, togivj life to me , and therefore I thankful ly accept of Him \ this is the ground of Faith. The Scripture fets out this in a lively iimilitude of a great Supper, to which many were in- vited > what was the ground of their com- ing to Jt? Behold all things are ready , if you come and eat y they are not yours , if you do not come: but if you come at my l*&r I4*call and invitation, then all things (hall be *7' yours. And hence it is that they that came not, were excluded «> they that came, were received with welcome.
I know 'tis a queltron of fome difficulty among fome, wz. Whether an abfolute te- ftimony of a&ual favour arid juftification be not the foil ground of Faith ? They thai make Faith to be an abfolute alfurance of Gods favour, muft of necelfiry maintain this Aifcrtion , and then thefe things will follow >
I. That aChriftian muft be juftified be- fore he believe > for the caufe of Faith muft go before Faith,
This Propofition , TTjoh art jujHJied^ neon- died, is according to this affertion thecaufc of Faith > for no Propofition can therefore be true, becaufc we are perfwaded that it is
true*,
The Sound Rc'iever*
true j bur it mufc be lirit true, before I am perfwaded of it : The wall is not white, b, - caufc my eye fees it fo , but it muft riifi be white, and then I fee it fo. Now to make aftual Juftification before Faith, is crofs to the whole anient of Scripture. We believe that %vc might be jufHfied, Gal. 2. 16. We are not juitihed that we might believe. Wc pafs from death to life by faith , ]oh«5. 24. We are not in a ftate of life before Faith* When the Lordjcfusfarv their faith, Mat. 9. 2. He then faid , Be of good comfort , thy fins are forgiven thee. The Word faith, He that believe th not is condemned already, Joh. 3.18* and therefore ( unleis the Spirits witnefc be crofs to the Word ) it doth not fay to one that believeth nor , that he is abfolved al- ready. To be jujiified by faith , and to be JMjiified by Chnjis righteoufnefs , is all one in the Scriptures phrafe and meaning, Gal. 2. 16, 17. And therefore we may as well fay> That we are jufliried before and without Chrift , as before and without faith. And indeed this Do&rine of being juifified by faith, and by this means to have rtmiffion of fins , the Apoftle Peter affirms to be the Dodtrine of all the Prophets , Atis xo^y To him give all the Prophets rcitnefs, that who- focver believeth in him, Jhall receive remijji- on of fins > not that they had rtmiffion of iins before they did believe. I know not any one Prottllant Wrirer that maintains our Juftification before and without Faith,
e xcept
322 The Sound Believer.
except learned Cbamier •, who not know- r ghow to avoid the blow of Bell armings horned argument, That if faith bean aflu- rancc of our .adhial juftification , then we are hrit juiiificd before we believe i he af- firms we are juftiried before faith : and there- fore that when the Scripture faith , We are JHitipcd by faiths the reafon of that ( fair h he ) is not becaufe our faith doth efficere jaftifica- tioncm, i- c. is a caufe ( meaning inftrumen- tal ) of our {unification , but becaufe ejficitur btfujliftcato, i. c. is wrought in a juftified per- fon : but if that be the reafon ofthephrafe, we may affirm our juftification to be as well by love, and fandtification, and holy obedi- ence, as by faith, becaufe thefe are wrought in a juftified perfon alfo.
Then no mans Miniftery , nor the Do- ctrine delivered by the faithful Minifters of Chrift from out of the Scriptures, can be a- ny ground of faith: for before faith,no Mini- fter of Chrift can fay to any man in particular, or any men in general , that they are already juftified and reconciled , and therefore be* lieve it : but to deny that dodhine which is opened out of the Scripture by the Mini* iters of Chrift , to be the ground of faith , is cxprefly crofs to the teftimony of Scri- ptures, and the end of the Miniltry > and of the meffengers of Chrift, who have the keys of office given to them , that rvbat they hind on earth is bound in heavens what they loo fe on earth is loofed in heaven j tvhofe fins they
remit
The Sound Believer. 223
remit* they are forgiven* wbofe fins vbey re- tain^ they are retained) Mat. 16. 16. Joh. o. 23. Mod excellent for this purpofe i« the Apoftles difpute , Rom. 10. Tou nee J not go up to Heaven, nor down to HeV, to fetch Cbriji himfelf to tell you , whether you /hall be juiiified and faved, v. 6, 7. for the Word is nigh than, v. 8. that opens Chrifts heart unto thy heart. But what Word might fome fay is this ? Is it not the internal Word of the Spirit onely ? The Apoftle an- fwers, It is that Word which we preach: hereby you (hall know, whether you (hall live or no. But what is that Word Paul preached? Is it not an abfolute teftimony , that all your fins are already pardoned by Chrift , and therefore believe it? No, but If thou believeji with thine heart that God rai^' fid up Cbriji from the dead, thou (halt be fa~ vedj v. 9, 11, i2» What can be more full? Yet conlider that one place more, J0h.1y.2o. I pray for all them ihat Jhall believe on me, through their Word. What is the ground or means ok believing in Chrift ? It is faid here exprefly , Jbeir Word. Is it noK the Word of Chrift, rather than the Word of the Apoftles and ot their (uccefTors , in the do&nne they delivered?Is it their Word ?Truly that which they delivered, was the Word of Chrift, and that which is opened from their dpdfrinein the Scriptures, is the Word of Chiifti yet as they open it, *cis their Word, and this is that ground by which all that Chrift prays for
3^4 The Sound Believer.
do Del.eve in Chrift: the bare Word I gr nt cannot pjrftvade without the Spi- rit, yet the Spirit will not give ground of Faith without the Word * but as by it , To upon it, will build thq Souls of all the E!edt, who are built upon the foundation of the Apo- files and Prophet/ , Jefus Chrift being the chief corner- flonc, EpheC 2. 20. , How can they believe without a Preacher ? Romans 10. 14.
3. Then when wicked men and Repro- bates are comfmanded to believe ( as they are commanded , John 3. 19. L»% 14- 17* Job. 6.38. Heb. +. 2. ) they are command- ed to believe a lye , viz. That their fins are pardoned , and they a&ually juftiried : for it this teftimonie be the ground of faith,
• then when they are commanded to believe , they are commanded to be perfwaded of this teftimony. But the fins of wicked men , efpecially Reprobates , are not , nor ever (hall be forgiven > and therefore this cannot be the ground of Faith.
4. When the Spirit of Adoption, which witnelTeth that God is our Father, and that we are his Sons reconciled to Him, goes be- fore Faith i but theApoftle exprelly denies this, Xe are the children of God by Faith , Gal. 3. 26. And becaufe ye are Sons , He hath fent unto you the fpirit of Sonsy crying , Abba Father, Gal. 4. 6.
5. If fuch a teftimoHy (hould be the firft ground of faith:then no man (hould believe
but
the Sound Reliever.
243
but he that hath luch a teftimon: a* 'ece* clent to his faith > but this is to crof the Scripture , Ifa. $0. 10. He tb it fits in dark? nefs , and fees m light , let him flay bimfclf upon bis God. When Jonah is ca(t out of Gods fight to his own feeling , yet he is bound to look again unto the Temple.
6. This abfolute teftimony is either the teftimony of the Word, or of the Spirit* Not of the Word , as is proved * if of the Spirit , then let it be confidered , whether that can be the teftimony of the Spirit , which is not according to the Word , nay, contrary to the Wrord s for the Word to fay, none are juftihed before faith \ for the Spirit to teftifie , fome are juftified before faith. If it be faid , that the Spirit doth not witnefs thefc to any man befoie aid with- out faith \ but yet it is without refpedl un- to , or Ihewing a man his faith \ for thofe that exclude Sandification from being any ievidence , they mean faith as well as any other renewed work ofholinefs, and fo ex- clude that alfo h then I fay , the teftimonie of the Spirit ( which of it felf is exceeding clear ) is an obfeure and dark teftimony , becaufe it clears up the predicate of this Proportion, Thou believer art jujiified , it witnefTeth to a man, thou art juftified ', but clears not up the fubjed of it , v\z>* thou believer , it makes a man believe a teftimo- nie, without underftanding the full meaning of it h for the Spirit testifying to any nwp, P
242 The Sound Believer.
thou art juftified , his meaning is, Ihou be* Hex r art jtijtified And* I do befeech the God and bather of all lights , that his poor people may be led into the truth in th?s par- ticular, lot want of eftablifhment here , you little think how many delufions you may fall into about your fpiritual condition. I remember that when Satan came to over- throw the faith of Chrift in his fecend tem- ;ii , Mat. 4. 6» he brought a promife out ofthe Scriptures to him , becaufehe (aw he held ciofe to them . vrrf 4. and by this promift (ought to lead him into temptati- on : how fo? obicrvt the text , and fee if it was not by hiding part of the meaning of the Promift trom him, and in fpecial , that vciy condition required in the perfon to whom the promife is made \ for he tells him, that if he cajl himfelf down headlong , the Lord hath not onely faid it, but writ it , He jhall give his Angels charge over him, to kgep him from dajhing his foot againji a ftone : whereas if you confult with the place whence it is cited,?//*;. Pfal. 91. 11. the con- dition is fet down, in all thy ways, which he purpofeiy hides from cur Saviour as much as in him lay. Oh take had therefore of receiv- ing any teftimony from Word or Spirit without the nv nine; of it , without know- ing the peiioii ti and thus qualified , to whom it belongs, other wife Satan williiurry you headlong to a world of delufions , and you (hall find the word of God appointed to
dired
%nA Bititve*. 24^
direct you f through your mif-app ca ;on of it) the word of Sacan to deceive and *amn i : do not think that this is building faith m works * but to believe, that they that believe in Chrift are justified, reconciled, and faved , is building faith upon Gods promiie, yea, and his tree promife too : for, faith the Apoftle , It ft of Faith , that it might be of Grace*, Rom. 4. 16. It is believing, to have the end by the means , not the end without the mean of faith. It is true, we may fee Gods favour and love to us, in the cau(e as well as in the effe&s of Sandification ; but what is that caufe ? the meritorious caufe is Chrifts lightcoufhefs , and the inftrumetital caufe of applying this, is our faith s To that we are )u- inhed by faith: fo feeing this, we may fay a£- fufedly with Paul , Bring juftijied ly faith y we have peace with God, Kom. 5. 1. It is true, we cannot fee our judication by faith, nor the work of faith without the (hming ok* the Spirit into our hearts ', but the queftion is not whether the Spirit help? us to fee our juftiried eftate, but by what means, by what proportion in the word we come to fee it =, which we may fay, is not by any fuch abfo- lute teftimony : thou art juftified already, and therefore believe ■> but if thou believe and come to Chrift , here is then pardon of tin, peace with God , all the blcffings of Chrift ready forthee, which God intends to give, and never to take away, if thou thankfully re- ceive what God freely otfefs, and lays down P 2 at
J242 Ti6e Sound Believer.
at thy fee.. The call of Chrift therefore is the ground by which we* tirft believe y and that you may be conftrmed farther herein , do but confider the glory and excellency of this ground.
i. It rs a conftant ground of faith : for . if you come to Chrift , becaufe you have af- furance , or becaufe you feel fuch and fuch graces , and heavenly impreflions of God's Spirit in you, you may then many a day and year keep at a diftance from Chrift , and live without Chrift* for the feeling of graces, and af • urance of favour are not conftant : but this call is alway (oundirg in thine ears, Qh come , not only becaufe thou feeleft ho- linefs in thee i but come , becaufe poor , hungry, empty, naked, loft, blind, curfed, forfakc* , full of fin > there is not one mo- ment of the day of grace , but the Lord be- facheth thee to receive his grace , 2 Cor* 6. 1, 2, 3. this is an open door to Chrift at all times , an open harbour to put in at all ftorms , a heart-breaking word h Oh thou tofted with temptfts , and not comforted , come unto me , and thou (halt find reft to thy foul. Many ask , How ft>all I come to Chrift , feeing that 1 have no promife be- longing tome? What have dogs to do with children? bread ? Be it fo , yet Gods call , command , befcechings to come in , (hould be ground unto thee to come * as a poor beggar , that hath no promife abfolutely given him of reliefe 3 yet if a rich man fends
to
The Sound Believer. 247
to him, and bids him come to hii( zo\ and wait , he thinks he hath good ground \nd warrant to come.
2. It is a fure ground againft all fears, all doubts of prefumption , all fenfe of unwor- thinefs , and of rhe greatnefs of the good promifed , &c. For the Saints have many fears, whereby they dare not come , they fear they may prelume , they fee thtmfelves inoft vile, and unworthy of the leaiHmi!, the benefits are fo exceeding great to which they are called, that they think it is too good for them, &c. But beloved, when the Soul fees evidently , the Lord invites me , per- fwades me , commands me, waits forme, drives with me that I would come in , and becaufe his grace is free , therefore requires no more but only to come and takg , come and drinkj this forceth the foul to contefs, I am fure it is no prefumption to obey the call ot ChrifH anA what though I am un- worthy , and this good is exceeding great and precious , yet if ic be the Lords grace to call to fuch a poor wretch to receive and accept of it, why (hould not I rather thank- fully receive it , than out of mine own head fuperftitioully refufe it ? but this I am fure and certain of, the Lord calls me thus to do : If God (hould fpeak from Heaven to you to come unto his Son, it is not fo fure a ground as the call of GOD from out of the Oracle of his Word, in the blciFcd Gofpel of of his dear Son.
p3 3. u
2+6 The Sound Believer.
Vfi-
3 It is of ftrong ground , and of great power and efticicie to force the foul to come 9 for you may objed.fsjo man can be- lieve or (hould believe , and come of him- ielf. I fay fo too > but how would you have the Spirit of Chrift enable you to come ? Ve- rily it is by this CdlU and therefore, Jer. y22. when the Lord faid , Return ye bact^fliding children , they prefently anl wered , Lord rve *come h the dead Jh all bear this voice of the Son of God and live,Jub.<y. 2y IhoufAdji^See}^ ye my face > my heart anfwered , Lord thy face will I feek* Oh iron, ftony, adamantine heart, that canft hear fo fwcet a voice as this word come , and yet not be over- come !
This call honours grace raoft : for what more free , than for the Lord to fay, Come and takg of the water of lift fretly? what more free , than for a rich man to require of his debtor only to receive fo many thou- fands of him to pay his debts , and to fet him up again ? Verily Brethren , as the Lord honours his grace by commanding us to come* fo we honour it , when through the mighty power of the fame call , we do come.
Thus much for explication of this call » now let mc put an end to it in a word of ap- plication.
Let this perfwade all forts of perfons , young and old, one and another,to whom the Gofpel is fent,to come in to Jefus Chrifh
for
The Sound Believer.
" -
for thofe that God calls fhould corr but the Lord calls (a: Ieaft outwardly) all ibn of pcrfons , nay, every individual perfon to come in\ Mxr. 1 6. 15, 1 $• Paul toid the ftouc Jaylor , If thou believift thou Jhalt be faved: and look as the Law (peaks parti- cularly to every man, Thou (halt have mo- ther Gods , &c. Co doth the Gofpel a1 (0, Rom. 10.9. that fo every man might look upon himfelf as ipokento in particular. And in- deed if there were not fuch a particular call, then men (hould not fin by refuting the Gofpel , nor (hould the Lord be angry for fo doing, but their fin and condemnation is great that fo do : John 3. 19. And the Lord is more wroth tor this Cm than any o- ther i ffaU 2. 12. Luk- 14- 18. Htk 3. 10,11,19. In one word , either the Lord would have thee ( whoever thou art ) to re- ceive Chriit , or to rejeft , and fo defpife Chnll > and if the Lord would have you re- ject him, he would then have you fin , and continue in it : which cannot ltand either with the honour of Gods holinefs, or of his rich grace > I (hall here therefore open two things :
i. Set down means to enable you to come.
2. Shew you how and in what manner you (hould come.
1. Tibe means.
1. Confider who it is that doth call you } isitman Oi Miniltcrs think you? you might never come then > no, it is Ictus Chrift him-
p 4 feir
7\6 The Sound Believer.
felf ha calls you by them : Why do many di' ;ouraged Spirits refufe to come ? It is be- caufe they think deceitful men , ox charita- ble men call them, but the Lord hath no re- fpe& unto them \ Oh foolifli conceit ! I teU you, their Ministry is not an ad of their cha- rity , wilhing well to the falvation of aU, but it is an aft of Chrift's love and Sovereign Authority, Mat* 28. 18,19,20. So that what they do, it is in Chrijis ftead, 2 Cor. 5. 19,20 : if thrift waspreient, he would call thee to him with more bowels than any companionate Minifter can* and I allure you , to receive them , is to receive Chrijl > to defpife tbem\ is to defpife Cbrifi , Job. 13. ' 20. and therefore Epb 2. 14. ajthougli the Apoftles preached to the Epbefians , yet it is faid, that Chrift came and preached to them. If any Minifter preacbetb any other Voftrine of Grace than what Cbrifi bath delivered^ let him be accurfed: but if they publiih his mind and his call , look upon them as if the Lord himfelf called unto you , left the Lord accurle you , and all their Miniftry to you : the Lordjefus did not caft oft the Jews for crucifying of him, and (hedding his blood, until the Gofpel of grace published by his Mtffengers , came to them , and that was rejeded \ then Faul waxed bold , and faid, Becaufe you put away the JVordfromyou , n>e have you* Adts 13. 46.
Oh beloved , if you did believe Chrift piled you poor prodigals (that have run ri- ot,
The Sound Believer. 2^1 Mi
ot , and finned againft him as mu h u ' you could ) home unto him S fuppofe Chriii was prefent , would it not draw you in * Sup- pofe he was with thee in the chamber, where thou art crying after him \ or in the Churchy where thou art waiting tor him,and he fhould appear vifibly before thine eyes, open his bo- fome , and bowels , and blood before thee , and calling unto thee to this purpofe , I do befcech thee and intreat thee by all thefe tears I have fhed for thee in the days of my flefli, by all thofe bitter agonies I have fuf- fered for thee , by all thefe tender bowels which have been rouled together toward thee, come unto me, embrace me, lay thy wearied head in this bltfled bofome of mine : crucihe me no longer by thy fins, tread me not under foot by thy unbelief any more * and I will pardon all thy fins, though as red as crimfon » I will heal thy curfed na- ture , I will carry thee in my own bowels up to glory with me, where all fins and tears and forrows (hall be abolilhed, &c. who would not now come in to him ? Let me fee that man that hath an heart of adamant, that would not melt and come in at this , O my beloved , this very call is done as really byChrift in his Miniftry now, though not fo vifibly and immediately as I now defcribe y and therefore take heed how you refufe to hear him thatfpeaks from heaven,£fe£.r 2.1 5.. Confider whom the Lord calls > and that is thee in particular , wbofoevet thou art, to
whom
3J0 The Sound Believer.
whc n theGofpel ofChrift is fent \ for if you thii.k Chriit calls feme only that are fo ana fo deeply humbled only to come,and not : unto you in particular , you will never come in: but we have proved this, that the Lord calls all in general, and conlequently each man in particular : the confederation of ,this may bring you in. Men fear to com- mit murthef i and fteal , &c. but you fear not unbeliefs but the Apoftle bids you fear that , for the G>ifpel it preached ( faith he ) t$mo youy as well as unto thofe that fell by un- belief; Heb. 4. i,2. Do not fay he calls me indeed, but it is no more than what he doth to Reprobates. True, in the outward call it is fo> yet upon this ground you may think the Lord commands not , calls not you , to fandhrie a Sabbath , or to honour Gods name , becaufe this is as common to Repro- bates as unto you : do not lay I am not able to come, and therefore 1 am not called * no more are you able to attend the rules of the Moral Law , yet you look upon them as appertaining to you , and becaufe you can- not do tnem , you entreat the Lord to ena- ble you *, and fo becaufe you cannot qome, you thould look up to the Lord to draw you : and verily many times the great reafon why the Lord doth not draw you,is becaufe you do not deeply conlider that he doth really and affectionately call you : do not fay I am a dry tree, the Lord cannot look upon me, wnofe condition is worfe than ever I heard
or
Albe Sound Bthever. 251
or read of, yet remember what the Lc~d (peaks to fuch , Jfa 65. 3.4, 5,6,7. Lo k not thou to thy barren and dead heart , but give glory unto God , as Abraham did^Rom. 4. 19, 20. and receive his grace with more thanktulnefs than any elfe, becaufe none ever fo mUerable as thy ielf. You young men hear this,though you have fpent the flower of your years in vanity, madnefs and filthy lufts, yet the Lord calls you in to him : you old men grown gray headed in wickedneft , though it be the laft hour of the day in your life , yet behold the Lord would hire you, and calls you to come in before the foreit wrath of a long provoked God break out up- on you: you that have defpifcdGods Mcf- fengers, crucified the Lord Jcfus aireih, em- brewed your hands in his blood , (corned and hated the Saints, and the word of Gods grace, hair what vifedom faith, Pi ov. 1*22, 23. Return yz fcormrs i Oh coniider , thou that art ignorant of Chrid, that never fought after Chrift many a year together , that have continually provoked him to bis face , how the Lord calls you. If a* 65. 1,2,3. y°u> even you> are all thole the Lord calls, and will you not come ?
3, Confider why the Lord calls thee, is it becaufe he hath any need of you to honour him ? I tell you, he coulti have gone to o thers that would have given his Gofpcl bet- ter welcome than it hath had from you , he , could have gone to many Kings , and out of
tha:
2$0 The Sound Believer.
tha' go len mettal have made himfelf vefTels of ionour , rather than out of fuch bafe mould as thou art made of * he could have honoured himfelf in thy ruine, as in many millions of other men , and lofe nothing by thee neither v he could have b-en blefTed without you , in the bofom: of his Father. Or is it becaufe thou haft done any thing for him ? Alas, thou haft not returned him thy nutlhels > thou haft not had fo much as a form of Religion , thou haft done as much mifchieftohimas thou couldeft , Jer. 3. 5. thou haft wearied him with thine iniquities, and mide him ferve with thy tins , and haft fubdued his Heart indeed by ftrange impe- niten:y , Ifa. 43. 24.* the onely reafon that hath moved him co call upon thee,hith been to pity th:e, feeing th:e running to the fire that never can be quenched , without ftop or flay, zCh?)> 36* 15, 16. znlbecjiufe thou art fallen by tbim iniquities , Hof. 14% 1. and (hall this bring you home ? 1 Conliderior whit eni the Lord calls tbee > is it not to com: and takepoOion of all the grxce ofCbri\l^ Gal. 1. 6. niyot all the glory of Chri{k> 1 TheflT. 2. 12. nay, to a unit near , iWeet and everlaiiing ftfow- fhip vtitb Chriil himfelf? 1 Cor. 1. 9. and can I fay any mire? Cm yoi deftre any more than this ? If the Lord llnuld fay un- to any of us, Com: into th: girden, and there watch and pray with m: , forrow and fuffer with mi i who of us wjaid not ac- count
7he Sound Believer. 255
count our felves unworthy of fuch he iou, ? But for the Lord to fay , Come and enur into your r^ft h the Land , the Kingdcme of Grace and Glory is before you , go up and poflefs it h Oh where arc cur hearts, if this call will not draw ! If the Lord fhculd lay at the day of Judgment , when'the heavens and the earth (hall be on a light fire, and the Lordjefus fet up the Throne of his Glory, admired of all his Saints and Angels , Come you bhJTed) and take the Kingdom prepared for yens wcu!d you not gladly ccme at that call? Oh beloved, the Lord Jcfus now in the Throne of his Glory in Heaven , be- hold he calls you unto a better good than that Kingdcme > he calls you to ccme and take himfelf and all his precious benefts prepared for ypu.thcugh in thy felf accurfed* and he would have you takefcflcfficn of all this : Is it net thefraife of the riches of his %race ? Eph. 1. It this be his end , then if thou wilt not ccme for thine cwn geed, yet for his fake, his grace fake come.
How leng the Lord hath called thee , how oft he would have gathered thee;, he hath flood fo long until his locks not net with the dcn> of the night, Cant. 5. 1,2. It may be ycu are afraid, it hath been fo leng. that new time is fain Oh^o, fcrwhiift the Lord calls by his Word crd Spirit , nvw is the acceptable timet 2 Cor. 6. 2. I con- ftfs there is a tine wherein the Lord will not be fcund 5 tut wbPft the loxd is near
unt*
3$4 Tte Sound Believer.
iwto S«h W^Vi by his Sprit, con-
< incin^ , alkuing , ftirring , knocking at
thy bci time is pot y< the Sun
is not yet I ap~
pt*r, /p. 5,1
courage thu; fi •
t* v voice of his :
drift but Sate ipal wo
to-layfuch ftuw > in our way to
him.
6. Confider the greatnefs of your fin in not coming to him.
I. This is the Condemning fin \ for no fin fhould condemn thee, t thou dtdft come to him, Job. 3. 17, 18, 19. thou fhonldrt pleafe him , and as it were make hiwi amends for all the wrong thou haft donehim5by coming to him, Heb. 11. 5, 6,7. Joh.iK. 2* This aggravates all other fins : If I had 23. not fpake to thctn(bhh Chriit) they bad had
nofin-, i. e. comparatively » but now they have no clokjz for their fin : can the fin of Devils be fo great as thine , that never had a Savi- our fent unto them ? yet thou haft one fent and come out of Heaven to thee , calling to thee from Heaven , and yet thou defpife/i him.
3. This provokes the Lord to moil un- appealable and unquenchable wrath , Heb. 3. ii. Ifaareinmy wrath they Jbould not en- ter into my reft. After fins againft the Law, the Lord did not fwear manlhoulddye (for that notes an unchangeable purpofe ) but
let
The Sound believer. 255
let Chrift be defpifed , the Lord nov fwt \t$ in his wrath againft fuch an one : He that draws back^my foul (hall takg no pleafurein him* Heb. 10. 38. after fin againit the Law, the Lord took pleafure in glorifying his grace upon man fallen;, but if you draw back from the grace of Chrift in the Gofpel , the Lord will take no pleafure in you.
4. It provokes the ibreft and moft unfup- portable wrath : 7ake heed you defpifi not him that jpeakgtb S for if they did not efcape who refitjcd him that fpakg on earth , much lefs fhxll we that dcfpift him that Jpeakf from Heaven , Heb. 12. 25. Take heed there- fore you defpife not him that fptaketh ; the word dcfpife fignihes in the original , to de- fpife or refufe upon fome colour of reafon : every man hath fome feeming reafon againit believing * one thinks time is pad > another thinks he is excluded by fome antecedent decree of ele&ion -, another thinks he is not humbled, nor holy enough* another makes excufe^not by pretending his Ale-houfe and whore-houfe, but his farm and merchandize. Mat, 22. another thinks he is well enough without Chrift, &c. Oh take heed, for the wrath of God moft intolerably is your por- tion , the loweft dungeon of darknefs is thy place in hell for thisiin: Hear ye defpifers and wonder, for I will work^ ( faith the Lordj a work-in your days, which you Jh all not believe though it be told yon, AR. 13-41- I pray you what is this work? certainly a work of wrath
and
a 5+ Tie Sound Believer.
a d engeance \ but what is it ? Ton will t it believe though you he told of it. Oh you fecure finners \ but what is it that they will not believe? Nay truly the Lord himfelf is filent there , and faith nothing, as if it was fo great and dreadful , that the glorious Lord himfelf is not able to exprefs it S and truly no more ami: Oh therefore be not worie than that generation of Vipers that came in to John becaufe fome had forewarned them to efcape the wrath to come , Mat. 3. but come unto a Saviour , that you may be ever blefled with him. But you will fay , How fhould we come to him ? Anfw. *• Come to him mourning and loathing your fdves for your long continuance in re- futing of him, Jet* 31*9. Ezekc6*9* Come mourning for all thy fins, but efpecially for this , that thou haft flighted him, and not fought him , ftied his blood, rent his bow- els > and if thou canft not come , yet come to him and make thy moan to him , of thy unbelief and inability to come.
. 2. Come with confidence > that they that do come , he will never cafi away > and that thou being come,he will never call thee a- way, jffljk. 6. 37. Hib. 10. 22.
3* Come gladly and willingly, glohfy-
Attsi. ing his grace, but abafing thy felf : With
39.and gladnejs Jhall they be brought and enter into
13.47. the KiW preftnee, Pfal. 45. 15. Do not
receive Gods grace as a common thing , but
thank-
The Sound Believer 255 **
thankfully and with all thy heart: for the end why the Lord gives Chrift to any .nan, is the giory of his graces if the Lord attains thiscnd,he delires no more > for why ftiould he, when he hath his end ?
Do not come and taite, but cofne and dri^k., ]oh. 7. 37. you may famifh to death and pine away in your iniquities , and prove Apoliates , even to commit the impardona- bleiin, if you do but ta(ieo( him, as thole did, Heb. 6. 4, 5- but drink abundantly, Ob ye beloved of the Lord, Cant. 5. 1. If you cannot fatisfie your fouls by what you feel already received from him, then fatiate your fouls by what you may find in him , ^i.45. 24. take pofleffion ot all the grace , glory, peace, promifes of the Lord Jefus,atid leave not an hoof behinde thee, and be for ever re- freshed and comforted therein.
So come to him , as that you kgep your con- fidence , and keep your favour of him , and joy in him , Heb. 3. 14. with 16- let the word that called you be ever fwca and pre- cious, as David faid \?falm 119. 53. 1 mU never forget tby Precepts , for by them tbou: haft quickened me. Let the Lord Jefus be ever frefh , Hcbr. 3. 6'. and as an oyntment porcredouts take heed that the blood where- with you are fan&ified , do not grow a^coni- pion thing, and promifes withered flowers, and Sermons of Chrift and his grace ( unlefs there be fome new notions about them ) as dead drink ■> fortius is the great tin of this
242 the Sound Believer.
ag< s \ %K old truths about the grace of Chrift ard the fimplicity of theGofpel, is as wa- ter in mens fhooeS. Minifters muft preach no- velties, and make a quintcflential extract out of the Scripture, and it may be, prefs blood out of them fometimes rather than milk^ or elfe their do&rmes are too many as Alma- nacks out of date , or as news they heard fe- ven years iince ', and they knew this before.O the wrath of God upon this God-glutted , Chrift- glutted, Gofpel-gluttcd age, unlets it be among a very few poor believers , whofe fouls are kept empty, poor , and hungry by fome continual temptations or ahiictions, and they are indeed glad of arr$r thing , if it be any thing of Chrift! Verily lam afraid fuch a difmal night is towards of fpiritual defjrrtibns, and ot outward, but (ore aftiidti- ons .of famine, war* blood,mortaIity,death of Gods precious fervants especially > that the Lord will fill the hearts of all Churches, Fa- - milies, Chriftians that (hall be favedin thofe times, with fuch rendings, tearings,fhakings, angunhof fpirit, asfcarce never more in tiie worft days of our fore-fathers j and that this fliall continue, until the remnant that e- fcape Ihalliay, Bleflhd if be tbatcometbinthe name of the Lordy bletfed be the face and feet oi that Miniiter, that 'fliall come unto us in Chrifts name , and tell us, that there is a Saviour for Cnners 3 and that he calls us for to come.
And thus I have done with this divine
truth,
The Sound Believer.
a.43
truth , viz. That the Lord Jefus in he day of his power, faves us out of our wretched and finful eftate , by fo much conviction , as begets compunction > Co much conipun<fH- on as brings in humiliation ; (b much hu- miliation, as makes us come to Chrift by Faith.
CHAP. II,
That every finner thus believing in Chrift) U at that inftant tranjlated into a moft bleffed and happy eflate 3 Joh. 5. 24. Phil.2* ult.
IF the Queftion be , What is that happy condition they are made partakers of? I anfwer , This appears in thefe fix Pri- viledges or benefits, principally.
*•} unification, all their fins are pardoned*
2. Reconciliation, Peace with God.
3. Adoption, They are made the Sons of God.
4. Santtification , They are reftored to the Image of God.
5. Audience of all their praycry to God.
6. Glorification, in the Kingdom of Hea-* ven, in eternal Communion with God.
Qz SECT,
258 The Sound Believer.
SECT. I.
' F/VJ?, Jujlificjtion.
Ttiis is the firft benefit which immedi- ately follows our union unto Chriii by faith \ that (look as we are no fooner children of Adam, and branches of that root by natural generation , but we immediately contra&the guilt of his fin, and fo original pollution : fo we are no fooner made branch- es of the fecond Adam by vocation , and fo united unto Chriit by faith , but imme- diately we have the imputation of his righ- " teoufnets to our juftiheation , after which we receive in order of nature ( not time ) our fan&ihcation. There is no truth more ne- ctflary to be known than this , it being the principal thing contained in the Goipel , JHoni. 1. 17. the Law (hewing how a man may be juft and lives but it hath not the leaft word , how a finful man may be juit and not dye *, this is proper to the revelation of the Gofpel : let me therafore give you a tafte of the nature of it.
Our juftihcatiou is wrought by a double aft :
1. On God the Fathers part , he by a gra- cious fentence abfolves and acquits a finner, and accepts of him as righteous.
2. On God the Sons part , procuring the pafling of this fentenc? by his fatisfadhon
imputed
The Sound ri 259
itcd and applied » th Pcrfbn principal Ij J, hath chief]
er to forgive: yet in juftice he cannot acquit,
nor in truth account a man Uniighceo righteous , unlets thip Sonftcp in and fatis- tic * for wbofefake ves : as the Apoftlc
expttfl) (aixh Ej . 4. *//. fo that our jufti- hcation is wholly out of our feives, and we are meerly puffive ink.
Justification is not to make us inwardly juft , as the Pap: its dream > but ic is a Law- tearm , and is opppfed again i\ condemnatim^
• 8. 35. Now, look. as coudemkati the fentence of the Judge, condemn; man to dye for his offences or fin -, CoJmJH* ficjtijji is the fentence of God the Fa. abfolving a man ftbm fit and pui
nu-nt of iin,for the lake of the r . Chrift.
That you may more particularly undu- fland me > take thisdelcripeionuf it.
Juflijicjtijt! is the gracious fehttnu of ( the Father, whereby for the fa- UsfaViion of Cbrill, apprehended by &, and imputed to the faithful y he a the guilt and
condemnation of all fin, and accepts them as - ions to eternal
life.
Let us open the particulars herein briefly in icveral Qucri .
Q_ 5 What
246 The Sound Believer.
gueft. J- W^-at n IS in general tijuftific ?
Anfa* 'Tis to pals fentence of abfolution j to pronounce a finner righteous s 'tis God's pardon, remiffion of fms *> this appears from the oppofitlon mentioned it ftands in unto condemnation , as a Judge pardons a man when he faith he (hall live*, or a man mani- feftly forgives another , when he gives him a promife, or a bill of difcharge : fo that (note this by the way,that ) our juftification is not Gods eternal purpofc to torgive , but it is Gods fentence pubhfhed , a miner is juitih- ed intentionally in election , bur noi actual- ly till this fentence be paft and publiftied > the difficulty only here is , where this fen- tence is pronounced > for anfwer whereof note > that* there is but a double Court wherein 'tis paffed.
1. Publickly in the Court of Heaven, or in the Court-rolls of the World ( for there is 5s no other Court of Heaven where Cod (peaks but this* )
2. Privately, in the Court of Confcience. Ey the faft we are juftified indeed from
perfonal guilt, by the fecond we feel our fvlvts juftified by the removal of confcience guilt. The firfi is exprefly mentioned, AVx. 10. 43. and Rom. u 1 j. The fecond is ex- prefly fet down ai(o, TfaL 32. 4. The firft is the caufe and foundation of the fecond \ the fecond arifeth from the firft j other wife peace of conlcience is a meer delufion * the firff is fometimes long before the fecond >
fjih
The Sound Belhvet. 247
PJal. 8S. 15. a> the fentence of condem- nation in the Word is fomctimes Irng be- fore a man feels that (ehtence in his own confeience* the Xecphq comes in a long time after in tome Chriftians. Tlie i^rit is con/tant and unchangeable i the tecond \> ry changeable: he that hath pj his
confeience to day, may lofe it by to morrow. So that you are not ( in fceking the teflimo- nyof your juftification) to look for a (en- tencetrom Heaven immediately pronounced of God, but look for it in the Court of his Word C the Court of Heaven ) which though we hear not fometime, yet it rings and tills ' Heaven and Earth with the found of it, viz*. there is no condemnation to them tk:t be- lieve : for hereby the Lord ly pro- vidcth for the peace of His people more a- bundantly. As when a poor debtor is a< quitted, or a malefactor pardoned, I befeech you, faith he, let me have an acquittaru'. . .t difcharge , a pardon under your own hand, and this quiets him againft all accufersrfo 'tis here, the Lord gives us an acquittance in his Word, under his own Hand and Seal, and io gives us peace , Heb. 6* 18.
2. Who is this that jultihetlr? . 'Tis God the Father 0 Rom. 8. 34. Fatbit^*!*** forgive them , faith Chrifr. And hence Chrilt is an Advocate ither , 1 ]oh. 2. 2»
All the three Perfons we * by
fin i yet the wrong was chiefly againft the father > becaufe Ins manner of working Q^i appeared
262 the Sound Believer.
appeared chiefly in creation> from the righre- oufnefs of which man fell by fin. The Fa- ther forgives primarily by Sovereign Autho- rity. The Son of man , Chrilt jefus , for- gives by immediate difpenfation and com- miflion from the Father, Job.^ 22. Mat. 9. 6. the Apoitles and their Succcflors for- give minifterially , Job. 21. 23. The Fa- ther forgives by granting pardon , the Son by procuring , the Miniliers ( where the Spi- rit alfois ) by publishing or applying par- don : fo that-this is great confolation , that . God the Father, the parly chiefly incenfed , is he that juftihethj 'tis he that pa fit th this gracious fentence , and then who can con- demn?
3. Why doth the Father thus juftife >
rAnfa* ^*s meaty h\s grace , and cut of grace.
And hence I call it his gracious (entence ,
Rom. 3. 2-^ Jujhfied freely by his grace.
What is his Grace ? The prophet Ifaiah
expounds1 it to be not ©ur grace , or works
T~ of grace C although wrought by grace ) but
9 45* bh own name fake. In iome refpeft indeed
£5* it js juft tor God to forgive, viz* in regard
of Chrifts fatisfacftion , 1 Job. 1. 7. Rom.
3. 20.
The Mercy-feat , and the Tables of the Law in the Ark, may well ftand together*, but that Chrifl was fent "to iatisfie juftice , and that thy fins were fahsfied for, and not anothers > thus it's wholly of grace. If therefore you think the Lord pardons your
fins,
The Sound Believer* 263
„______
fins , bccaufe you have been lefs iinncrs than others > or \t you think the Lord will not pardon your iins , hecaufe you are greater tinners than any elfe , you tin exceedingly ft the riches of Gods grace in this point.
4. What is the mean by which the Father doth thus juit:
'lis for the latisfa&ion or by the price of the Redemption of Chiift, £0*1.3. 24. Kri*.:$ AnF*% 10. Eph. 1 7. for Mercy would , bur. Ju- itice could not forgive 5 without fatisfa&ion for the wrong done. Hence Chrifi faris- fes^ that graceand mercy might have their foil (cope of forgiving. So that , neither works before converfion, which are bur go- ffering tins , Rom. I. 18. nor works of grace in us after 'convcriion , can be caufes of our juftifkatioa* iox Abraham^ when he was juftihed and fan&iricd , yet had not whereof to boat} , but believed in him that ]u\lified the ungodly^ Kooi..^ 5. And the Apo- ftic Paul faith exprdly , We that believe have believed that rve might be juilified-, Gal. 2. 16. 'tis therefore the price ot Chrifts Redem- ption which doth procure our juftirication. But underftand this aright : for this price is not applied to each particular man , as the common price , redeeming all ( for then eve- ry Believer ihould be accounted a Saviour and Redeemer of all ) but as the price of thofc fouls in particular , to whom it is fpe- dly intended > and particularly applied.
Chritts
2 5° The Sound Believer.
Chriils righteoufnefs is fufficient to ju- ftific all 10 whom it is imputed , but it is no furtherirnputed than to the attaining the end of imputation, viz. to juitifieand Cave me in particular, not to make me a head of the Church , or a common Saviour : It argues a man weakly principled , that denies the nectflity of Chriits fatisfaftion to our juftih- cation, becaufe forfooth every Believer fhould then be a Redeemer.
By Satisfaction I underftand , the whole' obedience of Chrilt unto the very death , which is both active and paflive , by which we are juftiried , Heb. 10. 10. Fbil. 2. 8. that righteoufnefs of Chrift ( wrought in his fatisfadtion ) is imputed , which fatisfies the Law and divine Juftice}G#/.4 • i>2>3:>4» which is both active and paflive : the very reafon why'the Law requires perfect obedience of us, which we cannot bring before God ,is, that we might feek for it in Chriil, that ful- filled all righteoufnefs ; and therefore he is called, 7 be end of the haw for righteoufnefs \ Rom. 10. 3,4. And it is ftrange that any fhould deny Juftihcation by Chrifts a&ive obedience, upon this ground , viz* becaufe, that by the workj of the Law, which fatishc the Law, Jhall m finncr be jujiifiedi and yet withal fay , that we are jufhtied by that which fatisfies the Law.
This righteoufnefs of Chrift is not that of the Godhead ( for then what need was there for Chrift to do or futfer ? ; but that which
was
The Sound Believer. ^51
was wrought in the Manhood.
And hence it is finite in it felt, though in- finite in value , in that it was the rigiueoui- nefs of fuch a perfon.
This rightioufnefs of God may beconfi- der<:d.two ways.
Firft, abfolutely in it felf. Secondly, refpe&ively, as done for us. 1. Chnils abfolute righteoufneis is not imputed to us, viz* as he is Mediator, Head of the Church ,, having the Spirit without ijxuQixg ( which is next to infinite) dec. for though thefe things are appikd for our good, yet they are not imputed as our righteoui- nefs > and therefore the objection vanilheth, which faith,We cannot be jufiified by Chritis rignt^oufnefs , becaufe it is of tuch jaifinite perfection.
2. The refpedlive or difpenfative rightc- ouGiefs , which fome call jtt;iiiu fide jujfa- ris , is that wheiehy Chpft \* us ai
fulfilling the Law , in beari we once had, and haye now id
thus we are truly laid to be as xigh-1 Chriit by imputation , becauie U
wfor us; and jure cbfe. ie~
not, W had io imputed to 1
but whether all that he ^y
in fulfilling the Law, be rghteoufnefs j and therefor* hat
we are not juitificd by I oufnefs,
becaufe then we a# juftifcd by in* working
miracles,
266 The Sound Believer.
»■ ■ * "
miracles, and preaching of Sermons, which women are not regularly capable of, is but to caft blocks before the blind > fo that though Chrift doth not beftow his pcrfonal wifedome and juftice upon another > yet what hinders, but that that which Chriit doth by his wifedome and righteoufnefs for another , the Tame (hculd fiand good for him for whom it is done? For thus it is in (undry cafes among men » Chrifls efTent ial righteoufnefs , infinite wifedome, fulnefsof fpirit without meafure.e^c* is not imputed to us v yet thefe have confpired together to do that for us , and faffer that for us , by which we come to be accounted righteous before God ; he (hall be called, The Lord our righteoufnefs , Jer. 23. 6. This righte- oufnels therefore imputed to us, juftities us, Rom. 5. 18. we are faid to be made the righteoufnefs of God in hinu not the righteoufnefs of God whereby He vs jufk , but whereby we are juf h oppofed to the righteoufnefs of man, which is called, Our own righteoufnefs , Rom, 10. 3. Rom. 1. 17. Not righteoufnefs from him ( as the Pa-> pifts dream ) but righteoufnefs in him > nor remiffion by Chriit onely , but righteoufnefs in Chrift * this imputed juf hfies , as fin im- puted condemns.
5. Who are the gerfons the Lord doth juftihe } They are believers,we are juftified by faith: rA*fm Rom, 5« or for Chrijis righteoufnefs apprt*
hended
J he Sound Believer. 267
bended by faiths Phil. 3. 9. It is by faith, not as a work of grace , but as by an inftrument appointed of God for this end. Chrift did not dye that our fins fhould be actually and immediately pardoned , but medhtely by fanh , John 3. 16. John 17* 20. and the Lord hi wifedom hath appointed this as the only means of applying righteoufnefs , be- caule this above all other graces cafts down all the nghte©ufnefs of man in point of ju- ftiheation , and fo all caufe of boafting, and advanceth grace and mercy only, Rom. 3- %"/• Horn. 4. 16. Rom. 4. 5. Rom. 2. 30, 3i*&&* the faithful account themfelves un- godly in the bufinefs of juftification , and thence it is faid , that Abraham C though a godly man in himfelf, yet ) believed in hint that jujhfies the ungodly: he only is righte- ous whom God pronounceth and faith is righteous. ^
Now Faith, above all other graces, be- lieves the Word > and a believer faith , I believe I am righteous before God , not becaufe I feel it fo in my felf , but becaufe God faith I am fo in his Son : fo that you are not juftified before you believe, nor then onely when you have performed ma- ny holy duties * bur at the firft inftant of your doting with Chrift, you are then to fee it, and by faith to admire Gods rich grace for it.
6. What is the extent of thisftntence ?
The defcript ion frith , that for Chrifts fa- Anfo
tisfa&ion
$54 The Sound Believer.
tisfa&ion thus applied, the Father doth two things.
i. He abfolves them from all guilt and condemnation of fin , (b that in this fenfe , he fees no iniquity in Jacob \ chaftizements they may now have after* juftification , but no punishments', crofles , not curfes h fuch as deftroy their fins , no punifhment to de- stroy their fouls. Hence thofe phrafes in vScripture , Scattering fins as a mift , biorting them cut , remembring them no more , fitting them as far as the Eaft is from the Weft : for Chtift being made fin for his people , and this being imputed, He abolijbing all fin by cm offering, Heb. 10. hence all are forgiven j and hence it is, that there can be no (uit in Law againft a finner , the Law being fatif- fied , and the finner abfolved * nay , hence fin is condemned , and the finner fpared , Rom. 8. 3. as Chriftdied for us, fo he was acquitted for us, and we in him ', we in him in redemption , we by him in adtual faith and application.
Whether all fins , part , prefent, and to come , are actually forgiven at the firft in- ftant of believing, I will not, dare not deter- mine > this is fafe to fay,
1. That the fentence of pardon of all thy fins , is at an inftant, Rom* 8. 1 . but not the (enfe nor execution of pardon : a- diual fentence of pardon , not adtual appli- cation of pardon , till* they be adtually corn- netted , Coll. 2. 13. Heb. 9. 12. Heb. 10.
I>2*
ihe Sound Believer. 255
— — — — — up — ■
1, 2. Rom. 3. 25. There is a pardon of courfe (feme fay) for fins of infirmities \ I fay there is alfo a pardon of courfe for fins of wilfulnefs, all manner of fins> but not fenfe of pardon alwaies.
2. He accepts and accounts us pcrfe&Iy righteous , Rom. 4. 3. Faith is accounted for rigbtcoufnefs , not the a& of Faith > as the Arminians would, but the objeft of it appre- hended by faith i Rom. 5. 17. The Lord accounts us as righteous through Chrifts righteoufnels, as if we had kept all the Law, fuflered all punifhments for the breach of it > W\r) can lay any thing to the charge of Gods E/ctf , whom God hath jufUfied} faith the Apoftle, Rom. 8. Satan may anfwer, Yes,I can , for the Law faith, the foul that fins jh all dye : Chiift anfwers, but I haee died for him, and fatisfied the utmoft farthing to ju- ftice in that point : True , may Satan fay, here is fatisfaction for the offence, but the Law muft be kept alfo : the Lord Chrift an- fwers, lam the end of the Law for righte- oufnefs , I am perfe&ly holy and righteous, not for my felf f for I am a common pcrfon ) but for this poor firmer, who in himfelf is exceedingly and wholly polluted *and hence the Lord covers fins, as well as pardons fins * clothes us with Chrift , as well as remits fin for Chrift's fake* and as we are accounted iinners by imputation of Adams legal un- righteoufnefs , Co we are accounted righte- ous by the fecond Adams legal righteouf-
nefs,
270 The SoHftdBelicver.
nefs , and that' unto eternal life , Rom. %m *7> 18.
Thus you fee the nature , now the Lord opens*|jpur eyes to fee the glory of this pri- viledgc i you that never fck theheavyload of fin, the terrours of a diftrcfTed ccnfcience arifing from thefenfeof an angry God, can- not prize this privikdge-, but if you have,you cannot but fay as he did , Oh blejjld are they rehofe iniquities are forgiven, and ivkofe fin is covered > and again , Slewed is the man to whom the Lord imputes no fin , Pfalm 32. t^. The Lord pity usi> how many be there in thefe times , that know there is no juftifi- cation but by Chrifts righteoufnefs , and yet cfteem it not ? Let me therefore give you one giimpfeof the glory of it in thofe parti- culars.
1. This is the righteoufnefs by which a fmner is righteous : The Law (hews you how a man may be righteous , but there is not the leaft little of the Law, which (hews you how a [inner may become righteous \ this never could have entred into the thoughts of Angels how this could be > it iscrois to ienfe and reafon , for a man accurfed and finful in himfelf, to be at that very time blelTed and righteous in another : to fay, Lord depart fr>m me , for lam a finful many Luke 5. 8. is the voice of natural confer- ence awakened ., not onely concerning God out of Chrift , but even when God appears in Chrift as he did then to Peter i but that
The Sound Believer. 257
the Lord fhould become our righteoufneft , when we think no finners like our fclves : no cafes , no aftli&ions , no defertions like ours, who can believe this ? Yet thus it i$j the very (cope of the fourth Chapter to the Romans, is not to fhew how a juft man™ may be made righteous, but how a finrter **'
may *, our own duties , works, and refor- mation , may make us at the beft but left (inful, but this rightcoufnefs makes a {inner ilnlefs.
2. By this a finner is righteous before the Judgment-Seat of God : what man that hath awakenings of conference , but trem- bles exceedingly, wh^n he confidcrs th'e Judgment -Seat of God , and ot his ftrift ac- count there ! but by this we can look upon the face of the Judge himfelf with bo!dneft. It is God that jujlifter , who Jhall condemn ? Rom. 8. 32- Can Chrift condemn ? He is our Advocate* Can fin condemn ? Why did Chrift dye and was made fin then? Can Satan conde'mn , if God himfelf juftifie us ? If the Judge acquits us, what can the Jay lor do ? Can the Law condemn ? No , the Lord Chrift hath fulfilled it for us, to theutmoft. Oh the flings that many have, faying , What (hall I do when I dye and go down to the dull ? May not the Lord have (bmething againftmeat the day of reckon- ing , that I never faw , nor got cancel- led? Oh poor creatures ! Is Chrift now before God without fpot ? Hath he clear- ed
2 58 The Sonnd Believer.
ed all reckonings ? Verily as he is before him, fo are you, through that righteoufnefs which is in him for you.
3. By this you have perfed rightcoufnefs, as perfectly righteous , asChriit the righte- oHSy l John 2. I,* and 3.7. All youi own rightcoufnefs , though it be the fruit of the Sptnt ot Grace, is a blotted ftainedrighte- oufnefs , very impirfcdt and little \ but by this, the faith of David, Peter, Paul, was not more precious than thine is , becaufe thou haft the fame nghteoufnefs as they had, 2 Pa. 1.2. What iinccrefoul but cftecras of perfect hoiintls more than of heaven it felf ? Oh coniider thou haft it ( in thisfenfe I now fpeak ot J in the Lord J Tus.
By this you have continual righteoufnefs :
! What doft thou complain of dayly ? Is it
not becaufe thou fcelcft new iins , or the
fame tins confciTed , and lamented , and in
part fubdued? Nay fome to thy feehng
wholly fubdued > but they return upon thee
again , and the fprings in the bottom Jill
thy foul again , that thou art weary of thy
felf and hie. O but fe member , this is not a
ciftern, but a fountain opened , Zac. 13.1. for
thee to wafh in * as fin abounds, fo grace , in
this gift of rigtcoufnefs abounds much more *
the Lord hath changes of garments for thee,
Zacb. 3. 1,2, 3>4>5,6r7 . By means of which,
there (hall never enter into the Lords heart
one hard thought toward thee of calling thee
oft, or of taking revenge , upon any new oc-
caiion or fall unto iin» 5. By
The SoHni Believer. 259
5. iiy this you have eternal righteoul that never can be Jolt : if the Lord fhould make thee as perfectly righteous, as once Adam was, or Angels in heaven are, and put on thy royal apparel again, thou waft in danger of too ling this., and of being (tripped naked again, but now the Lord hath put your rightcoufnefs into a faferhand , which never fhall be loft, Hcb. 6. 12. T>an.<?- 24.
6. By this you pleafe God, and are more amiable before him , than if you had it in your felf. Do not fay this is a poor rightc- oufnefs , which is thus out of thy felf in an- other *-, why do you think righteoufhefs in your felf would be heft ? Is it not becaufe hereby you think you fhall pleafe God ? Suppofethou hadft it , yet thy righteoufnefe fhould be at bed but mans righteoufnefsi but this is called the rightcoufnefs of Cod , which cannot but be more pleating to him than that in thy lelf,2 C^r.5. 20. What is Angelical rightcoufnefs to the rightcoufnefs of God ? but a glow-worm before the Sun , the fmell ciEjaus garments j the robes of this righte- oufnefs ot the Son of God , are of a fweeter odour than thine can, or ever fhall be , EfK 5. 1, 2. 'TiS faid, By faith Abel, Enoch* &c.
pleafedGpd : their pc-rfons were linful , their own duties weak, yet by faith in this they plcafed God ; thou thinkeft when thou g to prayer, If I had no fin, but perfect holincis in me, furely God would hear a\$9 I tell you, when you bring this offering of Chriits K 2 righteoul-
z6o The Sound Belitver.
righteoufnefs, the Lord had rather have that than all you can do h you bring that which pleafeth him more, than if you brought your own. For ask thy own confcience if it be poflible for the righteoufnefs that is done by thy felf to be more pleafing to God, than the righteoufnefs of the Son of God , the Lord of Glory himfclf, done and perfected lor thee.
7. By this you glorifie God exceedingly , as Abraham believed , Rom. 4. and gave glory unto God* In the Lord Jhall all the feed of Ifrael he jujlificd , and Jhall glory > Ifaiah 45.25- For,
1. By this you glorifie him perfectly in an inftant j for you continue to do all that the Law requires , that inftant you believe. The Apoftle propounds the Queftion , Rom. 3.21. Whether a Chriftian by faith doth tnakt' void the Law ? No , faith the Apoftlc , but jve ejiablifh the Law. How is that > Ta- rdus (hews three ways. , One is this,Becaufe that perfe& righteouf- nefs which the Law requires of us, we perform it in Chrift by faith. So that in one inftant thou continued to do all that the Law re- quires » and hence arifeth the impoffibility cf a true Believers Apoftacie , as from one principal caufc. They that deny fatisfa&i- on by Chrifts doing of the Law , becaufe by own works and doings we cannot be ju- d before God, may as well denyfatis- fe&icn by Chrifts fufferings , becaufe by our
own
The Sout d Believer. l6\
own iufferings we cannot be juftihed : our obedience to the Law in way of differing is as truly the works of the Law, as oar obedi- ence in. way of doing*
2. By this you glorifie Gods jufticc : whatever juftice requires to be done or dif- fered, you give it unto God by faith in Chriih
3. By this you glorine grace and mercy, Eph. 1. 7. for by this means mercy may over- abound toward you , and you may triumph in it, as fure and certain to you. What a bleffed myftery is this ! Doth it not grieve you, that you cannot glorihe God in your times and places ? Behold the way, if thou canlf not do it by obedience , thou maid by faith: and thereby make reftitution of all Gods glory, loir and iiokn from him by thy difobedienee to him.
8* By this you have peace in your con- ferences > by this Chriifs blood is fprinklcd upon them , and that cools the burning tor- ments of them % Rom. 5. 1. The comers unco the Levitical Sacrifices and Wafhings , ( types of this offering of Chrift ) could not thereby be perfected , and be without the guilty conscience of fin : None ut your duties can pacirie ccnicuncc, but as they carry you hither to this righteoulhefs s but the comers to this have no more terrors of conference for fin , I mean they have no jurt caufe to have any^ this Ram-bow ap- pearing over your heads , is a certain Ggn of R ? frit
2^2 The Sound Believer.
fair weather , and that there (hall be no more deluge of wrath to over-whelm thee. By this all miferies are removed i when thy fins are pardoned , there is fotnething like death., and lhame, and ficknefs, but they 2 re not > it is (aid Ifii. $$.ultfl There Jball be none ftcku among than > Why lb ? Bccaufc they jball be forgiven their iniquities : It is no ficknefs in a manner , no forrow , no af- fli&iocjif the venomc, iting,and curfe be ta- ken av/ay by pardon of fin, thy ficknefi, for- tow, lofles, death it fclf, is better now than. health, joy, abundance, life ', you may here fee death i bell, grave [wallowed ttp in vittory , and now tread upon the necks of: them , i Cou 15. You may fee life in death, heaven in the deepeit hell, glory in fhame , when thou feeit all thy fins done away in the blood of Chriit Jefus. This is the blelfednels of all you poor believers, and comers to the Lord Jefus: What fhould ye do but believe it , and re- joyceinit ? If the wicked that apply this righteoufnefsprefumptuouily lay, Let us fin that grace may abound , and make no other ufe of forgivenefs , but to run in debt , and fin with a licenfe : Why (hould not you fay , on the other fide , Let me believe and own'my portion in this righceoufnefs , that as my lins have abounded , fo my love may abound* as my fins have been exceeding great, fo the Lord may be exceeding fweet \ as my fins continue and encreafe , fo my thankfulnefs , glory in God, triumph over
death,
The Sound Believer. 263
death, grave, fins , through Chrift may 4Mb encreafe, as yoa tee righteoufnefs in Chrift for ever yours , Co you may from thence ex- pect from him fuch a righteoufnefs as may make you righteous alto, as He is rightt Tremble thou hard-heaited , in penitent wretch, that delft never yet come to Chrift , nor feel thy need of him, or prize his good * this is none of thy portion, all thy {ins are yet upon thee , and (hall one day meet thee in the Gay of the Lords iierce wrath , when He (hall appear as an "cvtrlafting burning be- fore thine eyes, and thou Hand guilty beiore Him as chaffc and ftubble.
SECT. II.
Secondly , Reconciliation*
THis is the fecond benefit which in or- der of nature follows our Juitirication, although fo me times in a large feme it is ta- ken for the whole work of Juftification , firidly taken , it follows it , Being jttjiified by faith we have peace with Cod , u e. noc only peace from Gud in our confciences , but peace with God in oar reconcilement to him, and his favour toward us : Being jullificd^ xvt Shall be faved from wrath , he. not only the outward fruits of wrath , but wrath trom whence thofc come* Chriji is firrt King of rigbttoiifneft) then King of puce, Heb. 7.2. K 4 for
364 The Sound Believer.
for is not fin the caufe of Gods anger ? Muft not fin therefore be firlt removed in our juftification , before we call have Gods an- ger allayed in our reconciliation ? So that as in our juftification the Lord accounts us juft, fo in our reconciliation (himfelf being at peace with us J he accounts us friends : in- deed our meritorious reconciliation is by Chriits death > as the Kings fon who pro- cures his fathers favour toward a Malefa- ftor , who yet lyes in cold irons, and knows it not , and this is before our juftification , or bting , Rom. 5. 9. but adual and effi- cacious reconciliation, whereby we come to the fruition and pofleflion of it , is after our juftification, Rom. 3. 24,25. Chriltis a propitiation by faith , and here the Male- factor hath tidings of favour, if he will ac- cept of it , Eph. 2. 15, 17. and of this I now fpeak : God and man were once friends , but by fin a great breach is made , the Lord only bearing the wrong, is juftly provoked, Jfa. 65. t, 3* man that only doth the wrong is notwithftanding at enmity with Him, and will not be intreated to accept of favour , much lefs fo repent ot this wrong , Jcr. 8. 4> 5) 6,7, 8. the Lord Jefus therefore heals this breach, by being Mediator between both , he takes up the quarrel , and firii re- conciles God to man , and man to God, in himfelf \ in Redemption , and after this re- conciles God and man, by himfelf \ in ( or immediately upon ) our juftification.
This
The Sound Believer. 265
This reconciliation confifts in two things chiefly.
1. In our peace with God, whereby the Lord lays by all ads of hofrility againil us , Rom. 5.1.
2. In love and favour of God , I do not mean Gods love of good r»iU , for this is in Eledfron , but his love of complacency and delight h for till we are juftified , the Lord behaves himfelf as an enemy and ftranger to us who are polluted before him, but then he begins thus to love us , 1 Job. 4-10* 16- CoU 1.21,22. A Gardiner may intend to turn a Crab-tree-ftock into an Apple tree * his intention doth not alter the nature of it , until it a&ually be engrafted upon : ib we are by nature the children of wrath , fcph. 1. 3. The intention of God the Father, or his love of good will doth not make us chil- dren of favour and Sons of peace , until the Lord a&ually call us to, and ingraife us into Chrift \ and then as Chrift is the delight of God, fowe in him are loved with the fame rr
love of delight. i/*4-i,a
Peace with God , and love of God, are different degrees of our Reconciliation : A Prince is at peace , or ceafeth war againft a Rebel , yet he may not bring rhe Rebel be- fore him, into his bofome of ipecial favour , delight, and love * but the Lord doth both , towards us Enemies , Strangers , Rebels, Devils , in our reconciliation with Him.
5. Oh
766 The Sound Believer.
5. Oh conlider what 3 blelTed eftate this is,to be at peace with God : It was the title of honour the Lord put upon Abraham ^ to be the friend of God. Lai 41-8. 1 am not able to exprefs what a piiviitdge this is, it is better felt than fpoken ot *> as Mofes kid , rfa.6o. Who knows the greatnefs vf his wrath \ So I may lay, Who knows the greatnefs of this favour and love ?
1. That God ihould be pacified with thee after anger , this is exceeding glorious , Ija. 12» 1% 2. What is man that the Lord (hould viilt hiro,or look upon him, though he never bad tinned? But to look upon thee , nay to love thee , after provocation of fin , atter luch wrath , which like fire hath confumed thoufand thoufands> and burnt down to the bottome of hell , and is now and ever fhall be burning upon them : Oh bkifed are they I that •find this favour !
2. That the Lord would be pacified wholly and thorowly , that there (houid be no anger left for you to feci. The poor af- ili&ed Church might objed: againft thofe fweet promifes made here , Ifai. 27. i> 2, 3. that (he left no love : You are miftaken,faith the Lord .fury U not in we,v.a.. Indeed againft briars and thorns, and obftinate finners, that prick and cut me to the very heart by their impenitency , I have, but none againft you : Out of Chrift , God is a toytfuming fire , but in Chrift he is nothing elfe but Live^ 1 joh* 4. 16% and though there may be fatherly
frowns
The Sound Believer. 267
frowns , chaftifements, reproofs , and rods, though he may tor a time hide his face, ihut out thy prayers, defer to fulfil promifes, &x. yet all thefe are out of pure love to rhee, and thou (halt fee it 5 and feel it fo in rhy latter end , Hcb. 1 2.8,9. Never did David love Jo- nathan (whole love exceeded ) as the Lord thee from his very heart, now thou art in Chritl by iaith.
3. That the Lord (hall be pacified eter- nally, never to call thee off again for any lins or miferies thou falltit into , this is wonderful. Thofe whom men love they for- fake , if their love be abufed > or if their friends be in affliction , they then bid them good-night > but the Lords love and favour is cvetlarting, lfa.9.7. The mountains may de~ part out of their places , and the hills caji down to val!eys-> but the Lords kindnjs never pall , never can s He hath hid hkface a little mo- ment, whilft thou didft live in thy iiu and an- belief, but now tPith everlafthig mercy he will embrace thee > nay, which is more,the abound- ing of thy fin, is now the occaiion of the idingofhi* grace , Rom. 5. 20. thy very wants and miferies, are the very caufesof his bowels and tender mercies , f&&. 4. 1 5, 16- O what a priviledge is this ! Did the Lord ever fhew mercy to the Angels that finned ? Did not one fin cafi them out of favoiur ut- terly ? Oh infinite glface , that Co many thou- fand thoufands everyday gufliing out of thy heart againlt kinduds and bve > nay , the
greateft
268 The Sound Believer.
grcateft, deareft love of God (hould not in- cenfe his foreft difpleaiUre againlt thee ! the Lord hath poured out all his anger upon his own Son for thee , and for all thy tins* he cannot now pour out ? nay he hath not one drop left (though he would ) to pour out up^ on thee for any one fin.
4. That the Lord (hould be thus pacified with enemies : a man may be eafily paci- fied with one that offends him , but with an enemy that (hikes at his life ( as by every fin you do ) this is wonderful, yet thi* is the cafe here, Rom. 5. 7,8.
5* That the Lord (hould be pacified, even with enemies , by fuch a wonderful way as the blood of Jefus Chrift, R.om. 5. 7, #♦ this is fuch love, as one would think the in- finite wifedome of a bleffed God could have devifed no greater » by this (v* 60 he com- mended and (et out his love , which though now it grow a ftale and common thing in our days, yet this is that which is enough to burft the heart with aftonifhment and a- mazement, to think that the party offended ( who therefore had no caufe to feck peace with us again) (hould rind out fuch a way of peace as this is > wo to the world that de- fpife this peace.
6. That being thus pacified , you may come into Gods preTence with boldnels at any time , and ask what you will : I won- der what he can deny you if he loves you, Rom* 5. 2f and which is yet more, that now
all
'the Sound Believer. 269
all creatures are at peace with you , Job 5.23. As when the Captain of the Army is paci- fied, none of his fouldicrs muft hurt or rtrike that man ^ nay, that hereby all your enemies fhouid be forced to do good to you > Ob death, where is now thy fling ?
I have oft wondered , If Chrift hath bom all our miferies , and differed death for us , Why then (hould we feel any miseries, or fee death any more ? And I could never fa- tisrte my own heart by any anfwers given , better than by this, viz* That if the Lord (hould abolilh the very being of our mife- ries, they fhouid indeed then do us no hurt » but neither could they then do us any good : for if they were not at all, how could they do us good ? Now the Lord Jcfus hath made fuch a peace for us, as that our enemies (hall notonely not hurt us, but they fhall be for- ced ( himfelf ordering of them ) to do much good unto us > all your wants fhall but make you pray the mores all your forrows (hall but humble you the more V all your tempta- tions fhall but exercife your graces the more '•> all your fpiritual defertions (hall but make you long for Heaven, and to be with Chrift the more : It is now part of your portion , not only to have Paul, and Apl- l CoT* los, and World, hut death it felf , to do you 3*22* good : Oh Lord, what a bkfled eftatc is this > which , though thoufands living under the Gofpel of peace hear of, yet they regard not 5 they can ftrain their conferences in a
retttefs
270 The Sound Believer.
reftlefs puriuit of the favour of men , and in feeking worldly peace s yet to this day (though born enemies to God j never fpent one day, it maybe not one hour, in mourn- ing after the Lord for favour from him > nor care not for it, uniefs it be up own
tearms , viz. that God would be at peace with them, but that they may ftill remain quietly in their fins,and w^r againit God- and thence it is, that the Lord wiillhorr'y take away peace from the whole earth , and plague the world with war and bloodied ; as it is in Zeeb* u. 6. Deliver every man into the hand of hi* neighbour , and into the hand of hk King , and they Jhatt finite the hands even for this very caufc, for defpi- fing the peace and reconciliation with God, you might and fhould have accepted in the Gofpel of peace.
SECT. III.
Thirdly , Adoption*
THis is the third benefit , which in order of nature follows our reconciliation , whereby the Lord accounts us Sons . and gives us the fpuit and priviledge of Sons: lor in order we muft be ririt beloved , before we can be loved fo as to be accounted Sons, i John 3.1, 2. for the Lord of un)u(t to ac- count us juji in our judication, is mucin
but
7 be Sound Believer. 271
but for the Lord to account us hereby as friends jhish more : but to account us Sons alio ,> this is a higher degree , and a farther privilege t and hence our Adoption fol- lows our Faith*, Job* 1.12. Gal. 3.26. and it Adoption , then the Spirit of Adoption much leis doth not precede faith : by Chiifts aftive obedience (our Divines fay) we have right to lite •> by adoption we have a farther right > the one deitroys not the other \ for a man may have right unto the fame thing up- on fundry grounds i we know there are two • forts of Sons.
1. Some by nature, born of our own bo- dies *» and thus we are not Sons of God, but children of wrath.
2. Some by adoption , which are taken out of another family , and accounted freely of us5as our Sons-, and thus Mofts was for a time the Son of Pharaohs daughter : and of this Son- (hip by adoption I now fpeak , the Lord taking us out of the family of hell to be his adopted Sons- Chrifi; is Gods Son by eternal generation , Adam by creation \ all believers are Sons of adoption. Now adopti- on is twofold.
1. External, whereby the Lord takes a people by outward covenant and difpenfa- tion to be his Sons \ and thus all the Jews were Gods fir(l-6orn , Exod. 4. 22* afid unto them did bdong the Adopirn^ Rom. 9.4,5. and hence their children we?e accounted Sons, as well as Saints and holy, 1 Corinth.
7. 14.
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7. i\.Ez,ekz 16- 20,21. but many fall from this Adoption , as the Jews did.
2. Internal , whereby the Lord out of everlafting love5to particular perfons in fpe- cial, he takes them out of the family of Sa- tan,and by internal love and fpecial account, reckons them in the number of Sons > makes them indeed Sons , as well as calls them fo : Jftac by fpecial promife was accounted for the feedJR.ow.9-8.and of this we nowfpeak. Now this is double.
1. Adoption begun , 1 j^.3.1,2. now we are the Sons of God. To which of us (though Sons indeed) yet the Lord behaves himfelf toward them , for fome time , and for fpe- cial reafons , as unto fervants , excrcifwg them with many fears, GaL^. 1, 2. Some Spirits will not be the better for the love of their Father, but worfe > and therefore the Lord keeps a hard hand over them : to others the Lord behaves himfelf with more fpecial refped, in making them cry with more bold- nefs, Abba Father , Ronu 8.1$, 16. who will be more eafily overcome , and bent to his will by love.
2. Adoption pcrfe&ed , when we (hall receive all the priviledges of Sons, not one excepted , &om. 8. 23. where we are (aid to wait for our Adoption > the Redemption of om bodies : By the firft we are Sons, but not feen or known (uch, i jM?. 3.1,2. Bythefecond, we (hall be known before all the world to be fuch : We now, fpeak principally of
Adoption
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Adoption begun , whereby we are fbns in Gods account, and by real reception of the Spirit of ions : the manner of this Adopti- on is thu
1. God loves Jtfw Chrili xvith anunfpeak? able love, as his only Sort, and as our el~ der brother*
2. Hence when rve are in Cbril hit Son^ He loves us with the fame love as he doth hi* own Son.
3. Hence the Lord accounts us fons , Eph* «t I- 5,6. Gods love is not towards us ,
#tf to Adam ha fan by creation, viz. im- mediately diffitftd upon us y but in love* i>tg bk own Son immediately , hence he loves us, and hence adopts us-> and accounts us children. O that the Lord would open our eyes to fee thi^ pri vilcdge. behold i^faith John> t Job* 3. i. ftaad amazed at it, that children of wrath fhould become the Sons of the molt high God > for a beggar on a dunghil, a va- gabond, a runagate from God, a prodigal % aftranger to God , whom the Lord had no caufe to think on, to be made a Son of God Almighty.
If fons , then the Lord doth prize and e- fteem you as fons : It a man hath twenty fons, heefteems the pooreft, leaft, lick child he hath , mete than all his goods and fer- vantSjUniefs he be an unnatural father > I tell you, that the lead of J I md
moil feeble believer , i; 1 ,
S
374 T^e Sof"*d Believer.
and move efteemed than all his houfhould- fluff, than heaven, earth ', and all the glory of it, and ail the Kings and great men in the wo*ld, Ifj. 43. 4,5,6. not becaufe thou haft done any thing worthy of this , but only be- caufe he accounts thee freely as his Son.
If Sons, then the Lord furely will take care for you as for Sons : a godly Father hath a double care of his children. Firfi,of their ten pora!. Secondly, and chiefly of their e- ternai ei-atc : we are ready to queftion in tithes of want,what we thai! eat, drink, how we (hall live; •> Oh conlider, art thou a Son of God, and will not he that feeds the Ravens^
Mat. 6. and clothes the Lillies , provide for thee ?
31,32. Yes verily, He will take care for thy tem- poral good. It is true, you may be brought into outward ftraits, waats, mileriesi yet then the Lord is thereby plotting for thy eternal good > from hence come all Gods corre&ions,P*7tf. 8.5. Heb. 12.8, the Lord took all th.y had from them by their ene- mies in war, and carried them away captive into a ftrange land > yet Jer* 24. 5. this 'was for th£ir good : we think the Lord rr> :y times takes no care for us, and fo make him of a worfe nature than the favage beatts, or biojdy men to ^vards their young > but this is certain, he never denies any thing to us in ^ outward th?;igs , but it is to further our eter- nal blifs with him , to do us good in our lat- ter <.nd: What fay godly parents? It is no matter wh*t becomes of my children when I
am
The Sound Believer. ^7%
am dead , if the Lord would but give them himfelf to be thtir portion , if at laft they may Ice the Lord in g'ory •, do not wondet then if the Lord keeps you fhort fometimes*
It Sons, then he loves you as Sons , as a Father doth his Sons : you think the Lord loves you not , becaufe you do not alwaies feel his love, nor know his love > Isthyfon not thy child , becaufe whillt it is young , it knows not the Father that begot it , or be- caufe thou art fometime gone from it,&haffc it not alwaies in thy own arms ? Ifraelfaitbt My God bath foffakgn me and forgotten me% l!a. 49. 14. and yet no mother tenders her child as the Lord did them : you think be- caufe you have fo many tins and afflictions, one upon another , that the Lord loves you not : judge righteoufly, hath thy child no fa- ther becaufe it is lick long together j and therefore kept under unto a fpare diet } No,. He knows our mould , and that we are buc daft, and freely chafes us to be his Ions, and hence loves notwithstanding all our um.Ffxh 89. 32, 33. if he fees Epbraim bemoaning his itubbornnefs , as well as his (ickneis and weaknefs , Jer. 31. 20. doth not the Lord profefs, Ir be not my onely Son ?
ff fons, then we are heirs .1 tbrs
ivitb Cbriji, fifth the Apoirle, Rom. $.17* Sons by nature arenotalway heirs , but all^ Sons by adoption are : we are heirs v,ith Chrifr . the Lord as our elder brother ma- •Aging all our eftate tor us, becaufe unable to
S 2 <w
."— : *
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doit our felvesv we arc heirs ^ 1. Of the Kingdome ef glory, 1 Pet.1.4,5. Heirs of all th'a vifible world , 1 Cot. ^22. not that we have the whole world in our own ha! d would be too cumberfome to us to manage ) but the Lord gives us the rent of it , the blcf- fing and good of it, though it be poflUTcd by others. 2. We are heirs of the Vromife^ Heb. 11,9. Hcb.6. 1 7. whereby Jeho. b dm- fclf comes to be our inheritance and porti- on for ever i andilook;as Chriltwi?s in the world an heir of all, thoughurod under foot by all, fo are we> What* can we defire more?
5. If fons, then we have, and (hall ever have the Spirit of fons, Rom*$* 15,16. and what are we the better for this Spirit ? Truly hereby, Firft we cry unto him, we are enabled to pray, who could not pray before, becaufe guilt Itopt their mouths. 2. We cry Abb* father ,. and this Spirit wimefleth that we are fons of this Father : it is not faid that it witntfTeth to our Spirits, but <™^*pTi/ftf , it witnefleth with our Spirits, i,e. our renewed confeience, thus : All believers called and ju- ftified of God are fons, but I am fuch a be- liever, therefore I am a fbn ; now the Spirit bears witnefs with us in every part , both premifes and conclufion > only it being the dcareft and ft rongeft witnefs , it teftifies the lame thing our confeiences do, but yet more clearly , more certainly , more comfortably, and fweetly , raviihing the foul with moll
unipcak-
The Sound Believer. 277
unfpeakable peace and joy, efpecially in the conclusion.
I know there is a Nietlc teftimony , but it is lallly refolved into this : I will not now difputeit , only this is certain, That this te- ftimony all the ions of God have by means of their Adoption. They may not indeed fometime hear it ; if they do, they may ob- ject againft it through the unbelief in part remaining in them * or if it be fometime iuf- pended, what you want in the witnefs and comfort of it, you have it i'th'holineff of it y and therefore the Spirit fealing is called the holy Spirit, E/w.4.30. 1 Pttf.i. 6,7^8. And is not this a great priviledge ? Thirdly, here- Rom.2. by you are led and guided, and that continu- 14* ally towards your laft end. For as if Adam had ftood, he (hould have had the Spirit of God, this very Spirit, to have kept him and all his pofterity trom falling at any time from God : fo Chrift having flood for us , ju- ftified us before God *, fends the immutable conftant alUltance of the Spirit in Adoption, which though it doth not alway quicken us , nor comfort us , noraflureus, &c. yet it is every moment guiding and leading of us unto our utmoftend. From hence it is that the fame fins which harden others , at laft humble us j the fame temptations by which others fall and periih, ferve at laft to puritieus; hence our decay in grace leads us to growth at laft > hence our fears and doubts ferve to clUblifh at kti> hence our wildrings S j from
278 The Sound Believer.
ircm God for a time, makes us efieem more of the pretence' and ways, of God at lait j be- caufe this Spirh of adoption is that by which
r-. led, and conftantly affiited and car- ried toward our latter cnaiQh mourn, thou that art as yet no ton , but a flave to Satan , and unto thy filthy Suits,
ting fox wages only, and fear of thd whip, who (halt not onely abide in Gods houfe, as Sons (hall do •, nay, it roay be halt hated and reviled the Sous ot God h time (hall come ihat you ihall wondci at their glory, who are not known now.
SECT. IIII.
Fourthly, Santt'faatiw.
THis is the Fourth benefit which follows in order of nature, our juitiricacion, re- conciliation , and adoption > for upon our being foils in adoption, *ve : receive the image of our heavenly Father in fandtiheation * be- caufe we are under grace* Hence ic conits to pafs that wc are freed from the raigning fower of fin^ Rom. 6. 14. lb that our fandli- iication ioiiows our juttihcation, and ado- ption goes not before it. In juihrication wc have the love and righteoufnefs of the Son *, in Reconciliation , the love ot the Father : in Adoption, the love of a Father, andprefence of the Spirit affixing , wii
fing,
The Sound Believer. 279
. i
fing \ in San£Ufication,the Image of our Fa- ther by the fam: (pirir : and this, I conceive with fubrnifTion,is the fcal of the Spirit, men- tioned. £/>/?. 1. 13. the leal fcahng,is the Spi- rit it felt > the leal fcaled coniiits firft in the cxpreflion of it in adoption j fecondly , in the impreflion of it , in fan&ifrcation i and that he only {hall pafs as current coine, that hath both thele. I know the moil full and clear expreffion and tefiimony of the Spi- rit is after all Gods work is ^tinifhed in glo- rification, but the beginning of it is here in adoption , a fuller meafure of it in fancHti- cation. Gods Seal is ever fet to fome promife C as mens feals to fome bond, not to blanks ) the Lords promife of a&ual jufiitication, and reconciliation, pertains only to men fancti- lied or called : in adoption therefore we re- ceive the Spirit, which looks both ways, te- stifying either thou faniiiri-d art juttihtd, or thou called art juititied and reconciled. I fpeak not now of external fanftiheation , by outward (hew and profeffion, and common illumination and operation oi the Spirit up- on men, from which many fall away, Htb. 10. 29. but of internal and fpecial i the n ture of which you may belt conceive in the!: three degrees. TZ/.3.5.
1. It is the renewing of a man. So that by 2 Or. it a man is morally made a new man, ano- 5'27* ther mam All things are become new > he hath i*ew thoughts,new opinions of l new defircs? prayers, praifes, anddifpoii- S 4 tions
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ticns , Regeneration nc rig from it.
2* It is a renewing of nbote man, i The . 5. 23. tor as every part and faculty of man is corrupt by Adam, fo they
are renewrd by the fecond Adam; not that we arc perfectly renewed In this life by Chrift , as we arc corrupt by Adam ^ but in part in every faculty , Rom. 16. 19. and irom hence arifeth our fpiritual combate and war- fare with fin 5 yea with all lin \ it is not be- caufe of our fan&ihcacion limply (for if it were perftdt,we ihould war and wraftle no more) but from theimperkdtionof it. And this renewal in partes in all parts, even in'the whole man : and as the hrft Adam propa- gates fin chiefly and radically in the loul,e- lpecially into the heart of man s and from thence itdiffufeth it felt like leaven , into the whole lump of our lives : fo the Lord Jefus chiefly communicates this renewal into our hearts^and thence it ftveetens our lives \ and hence it is called the inner man , Rom. 7.12.
E^b. 3. 1 6. you fee a little holincfsinaChrifti- Rom.2. an . i tcl, yCj if he is of the right make^ there
is a kind of infinite endkfs iiolinefs within him from whence it fprings, as there is a kind of infinite endkfs wickednefs in a wicked xnan,from whence his iins fpnngiif a man be outwardly holy , but not within, he is not fan&ihed , no more than the painted fepul- chers of the proud Pharifees. If any man fay his heart is good, though he makes nofhew in his lite -> he (peaks not the (ruth, if the
Apoftle
The Sound Believer. 28 1
Apoftle may be believed , 1 John 1. 6* for fandVihcation is a renewal of the whole man, within and without : it is not tor a man to have his teeth white, and his tongue upland his nayls pared s no, no, the Lord makes all new where He comes.
3. It is a renewal unto the Image of God, or of God in Chrift : an unfandtihcd man may be after a fort renewed in the whole man, his outward converfation may be fair, his mind may be enlightned^ his heart may tafie of the heavenly gift, &c. Heb.6.4,5. he may have' J form of godlinefs^ 2 Tim. 3.5. he may have ftrong refolutions within him un- to godiinefs , Vent. 5. 29. and hence with the rive foolilh virgins, may be received in- to the fellowftip of the wife , and not diC- cerned of them neither , till the gate is (hut > but they are never renewed in their whole man, after the image of God> 1. e. they do not know things , and judge of them as God doth* they do not love and will holinefs and the means thereto, as God doth % they hate not fin,as God doth ^ they do not delight in the whole Law of God , it is noc writ in their hearts , and hence they love it not as God doth > and this is the cut of the thread between a fan&ified and unfandfihtd fpirit : by fandtirication a man is renewed unto Gods Image, once loft, but here again rcfto- red, Eph. 4. 24. John 1.16. ifc receive from Chriji grace for grace > as the fcal en the wax hath title for title to that in the fcal it felt ,
we
232 The Sound Believer.
we arc changed into the Imago of Chrifl by beholding him in the glafs of the Gofpel by faith, 2 Car, 3. 18. 1 delight in the Law of Godinmy inward man> Rom.y.23-and hence a Chriftian by the life of fandlification, lives like unroGod,at kail hath a holy d.ipofiti- 011 and inclination ( the' habits or holmefs ) To to do , Gal. 2.19. Iliveu^toGod; He cat- lev? u \mo his marvellous
light 1 thai rtb hk venues >
and that this is true fan may thus
appear, becaufe our fandi; neat ion is oppo- tcd iginal corruption, as our jufti-
% fication to our original and contracted guilt of iin : now as original corraption is the de- facing of Gods Image by contrary difpofiti- ons to finfulnefs, fo our fandlirication can be nothing elfe but the removal of this pol- 1 Pe*. lution, by the contrary habits and difpoiiti- J4*i$* ons. tobelike unto God again > ourfandtifi- 10. cation is to be holy , Lev. 20.7* our holinefs
hath no other primary pattern but Gods holinefsj) fo that our fandlihcation is not the nghteoufnefs and holinds as it is inherent in Chrift/or that is the matter of our juhiri- cation , and therefore fan&irication mult be that holinefs , which is derived unto us from Chrift, whereby we are made like unco hioti and thus Chrift is made Sandlihcation unto us , 1 Or. 1.30. There fbould be no differ- ence between Chrill our righteoufnefs and fandlihcation , if that holinds which is in Chrift Ihould be both unto us;hencc alfo fan-
deification
The Sound Believer. 283
edification is not the immediate operation c Spirit upon us, without created ha- bits of grace abiding in us v as the Spirit that came upon Bjlaam , and mightily aifcefced or a time, but left hina as deftituteof any grace or change of his aatur< as the Afle vie on s no, 1 lews you unto the
Image of God himli.it , if you be truly fan- dihed. And there fore let all thofe dreams of the Familifts ( denying all inherent gra- ces , but only thofe which are in Chrift, to be in the Saints ) let them vanifh and perilb from under the Sun , and the good Loid re- duce all fuch who in fimplicity are milled from this bleffed truth of God. I will not now enter into that depth concerning the means ofourfanctification, in mortification by Chrifts death , and viviheation by the re- furredtton of Chriit : this may fuffice for ex- plication of the nature of it. Only fee and for ever prize this priviledge , all you bldTed fouis , whom the Lord hath juftiricd > thou haft many fad complaintsAVhat ib it to me,i£ I be justified in Chriit, and be faved at laft by thrift , and my heart remains all this iioly, and unfubducd un.o the will of Chriitj that he ibouid comfort me, and my unholy heart be a{wvy grieving of him ! whit though the Lord law mctruu mifery, but faves me not trommyiin! Ohconfider this benefit. .\thou fadefta *voful
fintvil nature within thee3conrrary Co holi and leading thee dayly into captivity > yet
remember
281 The Sound Believer.
remember the Lord hath given thee another nature, a new nature ; there is fomcthing die within thee , which makes thee wraltle againft fin , and (hall in time prevail over all fin > this is the Lords grace fandiifying nf thee. Oh be thankful that the Lord hath not left thee wholly corrupt, but hath begun to gloririe himfclf in thee, and toblefs thee, in turning thee from thine iniquities.
i. By this thou haft a molt fweet and comfortable evidence of thy juftiticatioa and favour with God > he that denies this, muft ( what ever diftindtions he hath) abolith ma- ny places of Scripture, efpecially the Epi- ftlesof James and John^ who had to do with fomc (pints that pretended faith and union toChriii, and communion with him? and Co long as it was thus, this was evidence fuf- ficient to them of their juiiificd eftatcs. What faith James f Thou faift thou haft fahb , Jhetp it me thenh prove it , faith he: I will prove it by the bleffed fruits and works which flow from it, as Abraham manifefted his, James 2. 18,22. What faith John .? Ycu talk ( faith he ) of fellorvjhip and communion with Cbrifr , and yet what holinefs is there in your hearts and lives ? If you fay you have felloivjhip n>ithhim> and wat\in darkneft>B>e lye and do not the truth \ but if youvpalkjn the light, then although your holinefs , and confeflion , and dayly repentance for fin doth not waih away fin , yet the blood of Chrtjldoth jpajh us , 1 Joh. 1. 6,7. Again,
you
The Sound Believer. "385
you fay you hpoxv Chi ill , and the love and good will of Chrift towards you , and that he is the propitiation for your (in-, he you know this ? faith he, He that faith I bmw him , and keeps not bis commandments \ti a lyar, 1 Joh.2.4. True,might iorne reply, he that keeps not fhe commands of Chrih hath thereby a fure evidence that he knows him not, and that he is not united unto him \ but is this any evidence that we do know him , and that we are united to him , if we do keep his commandments ? Yes verily, faith the A- poitle , Hereby ret tyow that we know him^ if xve kgtp hi* commandments, ver. j.andagam ver. 5, Hereby know tee that we are in him* What can be more plain ? What a vanity is this to fay, that this is running upon a Co- venant of works ? Is not fan&iiication the writing of the Law in our hearts , a fpecial benefit of the Covenant of Grace as well as juftification > He/?. 8. 10, 12. and can the c- videncing then ot one benefit of fuch a Co- venant by another, be a running upon the Covenant of works ? Is it a truth contained in the Covenant of grace , viz* that he that is juftified is alfo fan&ified , and he that is fan&ified is alfo juftified ? and is it an error againft grace to fee this truth, that he that is fanQihed is certainly juftificd ? and that therefore he that knows himfelf fan&ified , may alfo know thereby that he is juftified ? Tell me,bow will you know that you are ju- ftificd ? You will fay , by the tdthnony of
the
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the Spirit i and cannot * the fame fpirit (hinc upon your graces , and witnefs that you are rt&ifiefl as well ? tfob. 4* 13,14. 1 O. %• 12. Can the Spirit make the one clear to you and not the other > Oh beloved, it* s a lad thing to hear fuch quef^ons , and fuch cold anfwersalfb, that lanAiftcition polfibly may be an evidcnce>May bt: ? is it not certain > af- furcdly to deny it, is as bad as to affirm, that Gods own promifes of favour are true evi- dences thereof, and confeqm ntly , that they are lies and untruths ifor fearcii the Scripture/ and confider fadly , how many Evangelical promifes are made unto feveral graces, i.e. unto fuch perfons as are inverted with them > you may only take atafte from Mat* 5. 3-4. &c. where our Saviour ( who was no legal Preacher ) pronounceth, and confequently e- videnceth bleffednefs by eight or ninv3 pro- mifes , exprefly made to fuch perfons as had inherent graces of poverty^ mourning , meekj ntfs , &c. there nkntioned •, the Lord Jefus leaving thofe precious Legacies of his pro- mifes unto his children , that are called by tho(e names of mourners , J>oorinffirit->J>ure In hearty &c that fo every one may take and be affured of his portion manifeikd particu- larly therein s that I many times wonder how it comes to pafs , that thisfo plain and ancient principle of Catechifm( for fo it was among the fFaldenfes many hand red years fincc ) grounded on fo many pregnant Scri- ptures , fhould come to be fo much as questi- oned
The Sound Believer. 287
oned in our days h fometimcs T think it aciferh from fome wretched lufts men have a mind to live quietly in , defirous to keep their peace, and yet unwilling to forfake thdr lufts* and hence ihey exclude this witn ft of wafer the witncfs ot fauCtificahon. t< ftifie m the Court or Ccnfcience , whttr..r they are beloved of God , and lino re t*tar:ed or no \ becaufe this is a full witncfs agaimt them,and tells them to their faces, that there is no peace to the wicked, Ifa-57.uk* Deut.29. 19^20. and that they have nothing to do t$ take Gods name in their lips, that fecretly hate to be reformed, Pfah 50. 16. In others I think it doth not arife from want of grace, but becaufe the Spirit of grace and fun&iti- cation runs very low in them \ 'tis fo little, that they can fcarce fee it by the help of fpe- cSacles > or if they do, they doubt continually of the truth of it ', and hence becaufe it can (peak little, and that Lttle very darkly for them, they have no great mind that it fhoufd be brought in as any witnefs for them: others I think may have much grace & holinefs,yet for atimdeaft it by as an evidence to them,- becaufe they have experience how difficult and troublefbme it is to find this evidence * and when 'tis found, how difficult to read, & keep it fair, and thereby have conftant peace and quietnefs j and hence ante thofe fpeech* cs, Why do you look to your fandihcation,a blotted evidence ? you may have it to day^nd lofe it to morrow , and then where is your
peace ?
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Pw-acc ? And 1 do believe the LORD de- prives many of his precious SAINTS from the comfort of this evidence > either becaufe they look only to this * and not unto Chriii, and their juftification by faith , Rom.j. I. or clfe becaufe there is fome fecret luft or guile of fpirit, Pfal. 32. i>2. which the Lord by fore and long fhakings about their call and fan&itication , would firft winnow out «, or becaufe there is a pervcrfe frowardnefs of fpirit , whereby becaufe they feel not that meafure of fan£tification which they would, do therefore vilirie , and fo come to deny what indeed they have : becaufe they feel a law of fin in their members leading them away captive, will not with Taut take no- tice of the law of their minds, whereby that inward man delights in the law of God % and mourns bitterly under the body of death > by which they might fee with Yanl, that there is no condemnation to fuch, Kfl>».8. 1. To con- clude, whatever is the caufe of this crooked - nefs of judgment , I do believe that the ge- neral caufe is , want of attendance and {land- ing unto the judgment of the Scriptures in this Controverfie : for if this was flood unto, men would not produce their own ex- perien *: , viz. that they could never rind any evidence from fan&ification , but they have met with it in another way, by the im- mediate witnefs of the Spirit only, nor would men cry it down , becaufe grace being mixt with fo much corruption, it can hardly
be
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— — — — ._ ,- —
be difcemed , and fo will be alway left in doubts* and that the heart is deceitful, and many that have evidenced their eftates here* by, .have been deceived : I confefs thus the Popifli Do&ors argue againft aflurance of faith from the Scriptures without (pedal and extraordinary Revelation : but what is all this to the purpofe, if the Scriptures make it an evidence ? Away then with thy cor- rupt experience *> (hall this be judge, or the Scriptures rather ? What though many judg- ing of themfelves by marks and figns have been deceived * yet if the Scripture make it an evidence (as we have proved) then,though men through their own weaknefs or wick- fednefs, have been deceived in mif-applying promifes > yet the Scriptures cannot deceive you : What though it be difficult to dif- cern Chrifts grace in us } Yet if the Scri- prures will have us try our eftates by that rule , which in it felf is eafie , but to our blindnefs and weaknefs, difficult many times to fee j who (hall, who dares condemn the holy Scriptures ? Which as they (hall judge us at the laft day, fhould judge us now. Sup- pofe that divers books, and many Minilters fometimes gave falfe iigns of grace and Gods favour, yet do the Scriptures give any ? £ (hall propofe one thing to conference, as the conclution of this difcourle. Suppofe thou wert now lying up )n thy death-b-d, comforting thy felf in thy elc&rd and jtUti-i h:d eilite, fappafe th: Spirit oc'GjJ T
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now grapple with thy confcience , and tell thee, If tbm art wailed, then thou art called and fanOi . 2. 13, 14* Is itthus
with thee? What wilt thou anfwer? If thou faift thou art not (kn&fied , the Word and Spirit will b^ar witnefs then againlt thee,and fay, then thou art not ele&cd nor jultihed. It thou faift, thou know'ft not , thou lookeft nor to fan&itication, or fruits of the Spirit : they wilt then reply , How , canft thou fay, That thou art elected or juftitied ? for it is a truth as clear as the fun , and as immove- able' as heaven and earth : None are eletted and jtiflijiecL) but they are alfo faniiified', and they that are not JanSified are not jujiified , Rom. 8. 1. 1 3. And now tell me,How can you have peace , unlefs you make your faces like flint before the face of Gods eternal truth , or heal your confcience by fuch a plaitter as will not flick ? If therefore the Lord ever made fin bitter to thee, let holinefs be fweet. If continuance in fin hath been an evidence unto thee of thy condemnation , Oh let the riches ot the giace of Chrift in redeeming thee from the lamentable bondage and pow- er of fin , be an evidence to thee of thy falva- tion. Oh blefs God for any little meafure of fan&iiication ^ do not fcorn or fecrctly de- fpife this fpirit of grace, as many in this de- generate age begin to do, faying, You look to graces, fruits, marks and figns, and a holy frame of heart and fandification > What is your fandhtication > Oh let it be the more
precious
The Sound believer. 2^1
precious to thee, mourning that thou ha/i (a little , and bleffing the God and Father of all grace for what little thou halt, wearing it as a bracelet of gold about thy neck, know- ing hereby thou art born of God, and that the whole world licth in rvickzdntfs , and fhall perifh without this, 1 J^.5.18,19.
2. This is your glory and beauty, this is glorification begun : What greater glory than to be like unto God ? To be like un:o God, is to be next to God j and therefore this is called glory , 2 Cor. 3. 18. We are changed into the fame Image from glory to glory- Every degree of grace is glory j and the perfection of glory in Heaven conlifts chiefly in the perfection of grace: what is the ^ork of fome men at this day , but to caft re- proach upon fanftincation our glory?
3. This will give you abundance of fweet peace i and therefore, Heb. 12.11. it is cal- led the quiet fruit of rightcoufnefs \ for from whence comes the lore trouble^ and conti- nual doubts of Gods favour in many mens confeiences ? Is it not forae decay or guile here? TfaL 32.1,2. Is it not fome boldnefs to ilfi> that they rvalk^ not in far, and there- fore not in the eonfolation ot the Holy Ghoji ? Is it not their fecret dalliance with fome known (in, continued in with impenitency ? is't not becaufe they labour with ftrong nn- mortifieu corruptions, that they are in pangs and throws of confcicncc for? Pjal. 32. 1, 2,5,4. %&f* *• a 2. Wine was [Ic&chiab's
T 2 peace
292 The Sound Believer.
peace when dying as he thought ? Wis it not this ? Lord remember I have walked before thee uprightly \ Ifa. 38. 2, 3. not that this was the ground of (heir peace , for that only is tree grace in Chrilt , but this is the means ot your peace, 'joh.x^. 22, 23. itisa curfed peace which is kept by looking to Chrift, yet loving thy lull.
4, This is that which will make you fit for Gods ufe , 2 Tim. 2. 20,21. a filthy un- clean vefTel is good tor nothing till cleanfed > God will not delight to glorihe himfelf much by an unianctitied perfon j What is thy wife, children, friends, family, the better for thee, if thy heart remain untandtified ?
5. A little holinefs is eminently all,fpring- ingup to eternal life* this little Spring (hall never ceafe running, but it fhall fill heaven it felf , and thy foul with it in abundance of glory , Joh. 4. 14. and 7.3 S. You defpife it becaufe vtis but little \ I tell you , this little is eminently ail , and contains as much as fhall be poured out by thee lb long as God is God : Tis true thou faiii it's weak, and oft foilcd,and gives thee not compleat power and vidtory over all fin, yet know that this fhall C like the boufi of David) grot? ftronger and jirunger^ and it ihallat laft prevail , and the Lord will not break thee, though thou art bruifed by fin daily , until judgement come to vidory , and the Prince of this world be judged , and thy foul perfected in the day of ihe Lord Jefus.
SECT-
The Sound Btlitvcr* 2^.3
SECT. V.
Fifthly, Audience of all Prayers*
T His is the Fifth benefit, which though it be a fruit of other benefits, yet 1 name it in fpecial, becaufe 1 delire it might be Spe- cially obferved j and I place ic after our San- diheation, becaufe of David's fpeeeh \ If J regard iniquity in my heart , the Lord jpitt not bear my prayer, Pfal. 66.1 8. And that of the Apoftle, 1 Job* 3. 22. V/c believe what Wi asi^tve receive, becaufe rve keep bin com- Intents , and do tbofe things which arc fUifang in hi4 fight. As the Lord hath re- fpect to tnc prayers of his people, nor onely in regard of their juflirication , but in Tome feme in regard of their iandincarion alio > a jutt tried perfon, polluted with force per- fonal or common lins of the times, may want that audience and acceptance of his prayers I am now fpeakingof. That God will hear all the petitions 01 his people, can th^re be a greater priviledgc than this ! yet this our Saviour affirms twice together , be- caufe it is fo great apromife , that we can hardly believe it, Job. 14.13,14. U you ask^ the Father in my name , that will 1 do > mark the feope of the words , our Savi- our had promifed , that forfeit believes in me Jhall di greater tvorkj then I have done: now becaufe this might teem It range and impof- T 3 ilble
294 0J^e So**9**} Believer.
fiblc, the Lord* in thofc verfes tells them hew, for ( faith he ) IVhatfoeitr yon as\ in my name, I will do for you'll will do indeed all that is to be done , but yet it lhall be by means of your prayers : Chrift did greac works when he was upon the earth , but for him to do whatibever a poor finful crea- ture fhall defire him to do, what greater work of wonder can there be chan this ? This U our confidence (faith the Apcftie) that what- ever we ask^ according to his will , He heanth tts^i John 5. 1 5. The greateit queltion here will be , What are thole prayers the Lord Je- (us will hear ? I cpnfefs many things are ex- cellently fpoken this way , yet I conceive the meaning of this great Charter is fully expreft in thofe words, In my names If they be pray- rs in Chrifts name, tney (nail be heard* and it contains thefe three things.
1. To pray in Chrilts name, is to pray with reliance upon the grace s favour, and worthinefs of the merits of Chrifts thus this phrafe is ufed , to wa\ in the name of their God , is in confidence of the authority, and excellency and favour of their Gods , that they will bear them out in it : fo to pray in Chrifts name, or to pray for Chrifts fake, is to to pray for Chrifts lake thus , Epbtf 2*i$» Through him i. through his death and {a- tisfa&ion rifted upon ) we have access with confidence unto the father ,Eph. 3.12. In whom we have boldnejs, and accefs with confidence^ by the faith of him. There are three evils that
commonly
The Sound Believer. 29 5
commonly attend our prayer, when vre feck God indeed.
1. Shame and flight from God > the Apo- flle faith therefore, that by faith in Cbriji rce have accifs.
2. If we do accede and draw near to him, there is a fecret fear and ftraitnefs of fpirif to open all our minds*, therefore faith he, We have boldmfss the word ilgnitics liberty of fpeecb, to opai all our minds without tear or difcouragement.
3. After we have thus drawn near, and o- pened all our defires and moans before God, we have many doubts, viz,. vvilJ the Lord hearfuch a finner^ltrid (uch weak, and imperfedt and iinful prayers ? and therefore heaHb alfirms , that we have confidence and aflurance of being heard >but all this is by faith in him: for look as Chnft hath purchaied all bleiling for us by his death, and hence makes his interceffion for thofe things daily accord- ing to our need: So we arc much more to reft upon, and make that fatisfadtion the ground of our interceffion > becaufe Chriits blood purchafed this, therefore O Lord grant this.
2. To pfty in his name , is to pray from his command, and according to his wiil'i as when we fend another in our name, we with him to fay thus , Tell him, that ldefitc fuch a thing of him , and that I fent you : Co it is here, and thus the phrafe tignitics, J*b* $• 43* I am come in my Fathers name i.«- T 4 By
296 The Sound Believer.
by his Authority and Command.
To pray in Chrifts name therefore, is to pray according to the will of Chrift , and from the will of Chrift , when we take thofe words the Lord puts into our mouths, Hof. 14. 1, 2, 3. and delire thofe things only that the Lord commands to feck , whether abfo- lutely or conditionally , according to bis will revealed, and with fubmijjion to his will con- cealed, 1 jF^.5.14. Whatever we disaccord- ing to his mHJbe hears ax ,Ff 27. 8. Rom. 8. 26. If you ask anything not according to Gods will, you come in your own name, he fent you not with any fuch meffage to the Father.
3. To pray in his name is to pray for his ends,for the fake and ufe of Chrift, and glo- ry of Chrift; thus the phrafe isufrd, Mat* 10. 41,42* 1o receive a Prophet in the name of a Prophet, i. e. for this end and reafon, becaufe be is a Prophet* A fervant comes in his Mafters name to ask (bmething of another, when he comes as from his command, fo alfo for his mafters ufe : So when we pray for Chrifts fake , i.e. tor his ends, not our own y thefe ever prevail, Jam.^.y louask^and have not , becaufe yon asl^ amifs , to fpend it on your lufts , Joh. 12. 27, 28. Pfal. 145.18. this is to ask^ in truth, to act for a fpiritual end : to make it our utmoft end , arifeth from a fpecial , peculiar , fupernatural pre- fence of the Spirit of life , and conftquently a Spirit of Prayer which is ever heard. And
hence
The Sound Believer. 297
hence you (hall obferve , the leaft groan for Chrifts ends is < ver heard ^ becaute it is the groaning of ti: becaufe it is ^li\ aCr of
fpiritual life, the formality of which confute in this, that it is for God- Gal. 2. 19. the Lord cannot deny what wc pray for drifts ends , becaufe then He fhould cririh Cluifts glory : and therefore let a Chriitian obferve when he would have any thing of God that concerns himfelf , not to be folicitous Co much for the thing,, as to gain favour and ;efs to God , and a heart fubject unto. God , ; in a humble contentednefs to be de- nied as well as to be heard , and he (hall un- doubtedly find the thing it felf : a luft is pro- perly fuch a defire ( though for lawful things) wherein a man muft have the thing, becauie it pleafeth him *, as when Rachel asked for children* fhe muft have them, elfe (he mud need? dye : Give us water that we may drinks y was their brutifh cry,EaW. 17.1,2* not that We may live to him that gives it ; holy pray- ers 01 detires ( oppofed unto luits ) are fuch deiires of the foul, left with God, with fub- iruifion to his will, as may beft pleafe him : now the Lord will hear the deiires indeed of all that fear him, but not fulhl their lufts.
Thefe three are the eflential properties of fuch Prayer as is heard, or if you will, of that which is properly or fpiritually prayer : fervency and aflurauce,&c. are excellent in- gredients, but yet the Lord may hear prayer without them : 'tis true,the Lord may fome-
times
2^9 The Sound Believer.
times not hear us prcfentlyWbr our praying time is our (owing times we mutt not look prefently for the harveil. Die Lord hears the prayer of the defiitute, Pfal. 102. 17. the original word is, of the ibruh, or nakgd place of the dejert , which the Prophet faith, Jtr% 17. 6- fees no good when good comes s yet fuch as fed themfelves fuch, the Lord doth regard them , and will have a time to anlwer them : and though the Lord may not give us the thing we pray for , nor as good a thing of the fame kind r yet He ever gives us the end of our prayers : he that is at Sea , aud wants ftiffe winds to carry him to his Port, yet hath no caufc to complain , if the Lord fecretly carries him in by a ftrong current of the Sea it felf > and it is certain at the end of aJl Gods dealing with you, you (hall then fee how the Lord hath not failed to anfwet you in any one particular, J of. 23. 14. Oh there* fore fee and be perfwaded of this your pri- riledge, that God will now hear every pray- er : many make a queition , How may we know when the Lord grants out any bleiiing as an anfwer to prayer ? Many things sure laid to this purpofc > but the fimplicity and plain- nefs of the anfwer lies in this , viz. if it be a prayer God hears it 5 if it be put up in Chrifts name, it is then a prayer > and that you may believe this,and glory in this , confider thefe reafons to confirm this truth.
From the promife of Chrift,as in this place 7^.14.13,1^ which was a promife in fpeci-
al
The Sound Believer. 2^9
al to be accomplished when he came to his Kingdome* and therefore though it is true, Gods grace is free , and therefore you think the Lord may as well rcfufe to hear you, as hears yet conlider that by hispromife, He hath bound himfelf to hear.
2. From the Fatherly difpofition that is in God,J<?/.7.i6.26,27.and hence be loves us> and hence cannot but hear us.
3. Becaufe all prayers put up in Chrifts name , Chriji makgs interceffion that they may be heard, Heb. 7. 25. he hath laid down his blood, that all our prayers might be heard ( as we have proved ) and indeed hence ari- feth the inrinite efficacie of prayer, becaufe it is built upon that which is infinitely and eternally worthy.
4. Becaufe all prayers of the faithful arife from the Spirit of prayer, Rom.%.26* becaufe as that which is for the flefh is of the flefh *, fo that which is for the Spirit, or for the fake of Chrift, for fpiritual ends, is ever of the Spirit, Jok 7.18.
5. Becaule of the glory of Chrift , that the Father may be glorified in the Son* Can- not Chrift be glorified unlefs he hear all prayers > Yes he could, but yet his will is to reveal his glory by this means ;fo that though thou and thy prayers be vile, and therefore dclerveft no acceptance , or anfwer , \et remember that his glory is dear : it is the glory of Kings to hear fome Requcfts and Petitions > but they cannot hear
cor
300 The Sound Believer.
nor anfwerall', it is the glory of Chrift to hearall,becaufe he is able, without the lealt dilhonour to himfelf, thus to do. Oh be per- fwaded of this , how (hould your joy then be full ? How (hould you then delight to be oft with him ? How would you then encc rage all to come unto him ? How would j then be conftrained to do any thing lor him* who is ready to do all for you ? But oh, woe unto our unbelief* for that which ( the Apo- ftle faith, i Joh^i^. ) was t i ot his
confidence , z/i*s. that whatever n>i ask^ ac- cording to his will, he hears us , is no ground to us , and We may lay and mourn to think, this is our diffidence, that whatever 1 ask according to Chrifts will, he hears me not : But oh ! Recover from fuch a diftruiiful frame, and from all dead-hcarteJnefs in this duty withal, left the Lord fend task^mafters and double our bricks,and then we groan,and figh, and cry, and learn to pray that way, that will not pray nor believe now. If the Lord will but give us hearts , alfarcdly you might not onely rule your felves and families, but by the power of prayer pull down , and raife up Kingdoms, difpofe of the greateit affairs of the Church, nay of the world, you might hereby work wonders, by means of Him, who ruling all things, yet is overcome by prayer, H<>£ 12. 4,5.. •
SECT.
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SECT. VI.
; Sixthly , Glorification.
THis is the Sixth and laft priv led ge and benefit, and you all know*isthe laft thing in the execution of Gods eternal pur- pofe toward all his beloved and chofenones, Whom he hath predestinated* called^ jujlified, them he hath aljb glorified , Rcm.8.30* hereby we are made perteft in holinefs , no more fin (hail ftir in us i perfed alfo m happinefs , no more tears, nor fbrrows , nor temptati- ons, nor fears (hall ever moleft us, Heb. 1 2. 13. Rev* 14. 13. and all this (hall be in our immediate communion with God in Chrift, Col. 1. 18. J^.17.23,24. We/hall he then , faith Paul^ for tver with the Lord : If the Lord would but open our eyes , and give us one glimpfe of this , what manner of perfons fhould we be ? How ihould we then live ? How willingly then (hould we embrace faggots, flames ,prifons,and penury > The light afflictions here , would not they work tor us glory ? Nay , the Apoftle ufeth fuchaphrafe, which I believe may po(e the moil curious Oiatour in the world to ex pi to the life of it , an /tkcesding weight of g lory y 2 Cor. 4, 17. What is our lite now but a continual dying , carrying dayly about us that Wbidi is more bitter than a thouiand deaths j what faith the Apoftle ? ZV* are
dead
302 The Sound Believer.
dead^yet when Cbrift fhall appear* youjhall ap- pear with him in glory * the general fecnrity of thdc times u retold by Chi ift Tefp when Churches become virgins , and people are feeking after purity of Ordinances ) it fhal] not be in a want of watchfulnefsagainft the prefent corruptions of the times , as in acarelefs want of expectation of the com- ing of Chrift in glory, not having our loins girt , and lamps burning , nor readinefs to meet the Lord in glory, Mat. 25. 1,2,3,4, 5. &c. Oh that I were able therefore to give you a blufli , and a dark view of this glory, that might raife up our hearts to this work.
1. Confidcr the glory of the place: the Jews did and do dream ftillof an earthly Kingdome, at the coming of their McJJiah * the Lord dafheth thofe dreams,and tels them, His kingdom is not of this worlds and that he remt away to prepare a place for them , that where he is they might be , Joh.14. 2' 3- anc^ be with him to fee his glory , Joh. 17. 23,24* the place fhal] be the third heaven , called Cur Fathers honfe , built by his own hand wkh mod exquiiite wifdome, fit for fo great a God to appear in his glory r J^.14. 2,3* ) to all his dear children *, called alfo a King- dome , Mat. 25.31. Come ye bleffed) inherit the Kingdome prepared for you , which is the top of all the worldly excellency , called alfo sn inheritance^ 1 Pet. 1. 3. which the holy Apoftle infinitely blefleth God for, as being
QUI
Tht Sound Believer. 303
our own , and freely given to us, being cur Fathers inheritance divided among his fbns, which is a greater priviledge than to be bom an heir to all the richeft inheritance on this earth , or to be Lord of all this vifible world : For this inheritance he tells us, is,
1 . Incorruptible , whereas all ibu world waocab old as a garnttnt*
2. 'Tisundefiled, never yet polluted with any fin, no not by the Angels that fell *> for they fell in paradifr, when guardians to man, whereas this whole creation groamtb under hnrden and bondage of corruption. Rem. 8.
3. This never fadethaway** 'tis not like flowers , whofe glory and beauty fbon wi- ther , but this (hall be m0it pleafant, fwect, and ever dclightibme , after we have been ten thoufand years in it , as it was the firft day we entered into it ( for this is the mean- ing of the word , and fo it differs from in- corruptible ) whereas in this world ( fuppofe a man fhould ever enjoy it, yet ) there grows a fecret fatiety and fulnefs upon our hearts, and it grows common, and blcflings of great- eft price are not fo fweet as the hrft time we enjoy them*, they clog the ftomach, and glut the foul: but here our eyes, ears,minds, hearts (hall be ever ravifhed with that ad- mirable glory, which fiiines brighter than ten thoufand Suns i the very fabrick of it be- ing Gods needle- work(\f I may fo fay)quilted
with variety of all flowers,in divers colours, £fc£.ii« by theexa&eii art of God himfelf, as the A- lQv pottle intimates. Seconds
304 The Sound Believer.
Secondly , confider of the glory of the bo- dies of the Saints in this place > the Lord (hall change our vile bodies, which are but as dirt upon our wings, and clogs at our feet, as the Apoitle exprefTeth it , Pbil^.ulu Paul was in the third heaven, and faw th e glorydoubt- tefe of fome there : fee what he faith of them, I Cor. 15.4243,44.
1. It (hall be an incorruptible body, it fhall never dye nor rot again, no not in the leaft degree tending that way hit fhall never grow weary (as now 'tis by hard labour, and ibmetimes by holy duties j nor taint, noi grow wrinkled nor withered. Adams bo- dy in innocency fotuit non mori, we fay tru- ly * but this, non foteji mori , it cannot dye > and hence it is, that there fhall be no more iicknef$,pains,griefs,faintings,fits, &c. when it comes there.
2. It fhall be a glorious body, it (hall rife in honour*, faith Paul : and what glory fhall it have ? Verily it (hall be like unto Cbrijh glorious bndy^ Phil. 3. ult* which when Paul law, Ads 9. did (bine brighter than the Sun : and therefore here (hall be no imperfe&ion of limbs, fears, or maims, natural or acciden- tal deformities * but as the third heaven it felf is moft lightfome , Gen.i< 1, 2. fo their bodies that inhabit that, fhall exceed the light and glory thereof, thefe being more compaded, and thence fhining out in gr* Juftre , that the eyes of all beholders
be infinitely ravilhed to ice fuch clods of
earth
The Sound Believer. g'o^
earth as now wc are, advanced to fudi in- comparable beauty and amiablenefs of hea- venly glory. 3. It (hall be a powerful tidy > It is finm in weakncfs , faith Pa»/, it Jhall rife in purver h it tlull be able to help forward the divine operations of the foul, which are now clogg'd by a feeble body *, it fball be able to bear the weight of glory, the joy unfpeakable and full of glory, which our weak bodies cannot long endure here » but we begin to burft and break in pieces C like vcflels full of rtrong fpirits ) with the weight and working of them i and therefore the Lord in mercy keeps us fhort now of what elfe wefhould feel \ it (hall be able to fing Hzlhlu) jJEv,and give honorxglory,pow- er to the Lamb that fits upon the Throne for evermore, without the leaft wearinefs.
4. It (hall be a fpintual body : our bodies now are a&ed by animal fpirits , and being earthly and natural, grows, feeds,eats,d rinks, ikcps,and hath natural aifc&ions and dcfire£ after thefe things, and is troubled if it wants them s but then thefe fame bodies (hall live by the indwelling of the Spirit of God, pou- red out abundantly in us, and upon us, and loading our bodies , and fwallowing up all fuch natural affediions and motions as thole be here *> as Nhfcs being with God in the Mount forty days and nights 3 did not ne any meat or drink , the Lord and his glory being all unto him \ h>w m ic 1 n »r full it be thus then? I do n rt fay wj ftuH
U rits
306 The Sound Believer.
rits like the Angels, but our bodies (hall be fpiritual, having no natural defires after any earthly bkifing, food, raiment,&c. not trou- bled with the want of them > and hence alfo the body (hall be able as well to attend up, as new it is to defcend down > as Aufiin (hews by a fimilitude of lead , which fome Ar tills can beat lb (mall as to make it fwkn : we are now earthly, and made to live on this earth , and hence fall down to the center > but we are nude then to be above for ever with the Lord, the Lord proceeding from imperfe&ion to perfection , as the Apoftle h:i ; cwSj not rirft jpiritual) and then na- tural > but iirfi that which is natural (in this life; and then that which js fpiritual.
3. Contider the glory of the foul \ now we Know but in part, and fee but in part : now we have joy at fome times, and then e- clipfes befal us on afuddens but then the Lordjhall be our evcrlajiing light , Ha. 60.1 9. Then we (ball fee God face to face^ 1 Joh.3. 1,2. We (hall then know and fee thofe things that have been hid, not only from the wick- ed , but from the deepeft thoughts of the Saints themfelves in this world, 2C0r.12.4- P attl faw fome things not ht to be uttered, or that he could not utter : we frail be fwal- loWed up m thofe depths of grace, glory ,irn-» mediate vifion, God fhall be all in all.
The foul (hall now enjoy,
1. The accomplilhment of all promifes, which we fee not here made good unto us,
1 <Zor.
The Sound Believer. 307
1 Cor. 15. 24. then you (hall have restitution ot all thefe at times of refrefhing, wherein your (ins (hall be publiquely blotted out from the prefence of the Lord , A3s 3. 19. If Jofhuj laid , when the peoples warfare was ended , See if the Lord bath been vr sitt- ing in one word to you, Jof.23. 14. much more will the Lord Jcfitf fay unto you then.
2. Then you fhaU receive a full anfwer to all your prayers, all that grace, holinefs, power over fin, Satan, fellowftiip with God, life of Glirift, blefling of God, which you fought for , and wept for, and fuffered for here, you (hall then fee all anfwered.
3. Then you (hall find the comfort of all that you have done for God, Rev. 14. 13. your rvorl^ in this fenfe Jh all follow you > you (hall then infinitely rejoyce, that ever you did any thing for God,that ever you thought of him, fpake to bim , or fpake for him, that tver you gave any one blow to your pride, paflions , luifc , natural concupifcence , &c. you (hall then en)oy the reward of all your fufferings, cares, forrovvs for God, ChriiH faftings, and days of mourning, whether publickly , or fccretly,tor Gods people, 2 Cor. 4. 17. the fame glory God hath given Chrift, theLor4(hallat that time give unto you, Job. 17.22. It (hall not be with us there as it was with the wicked Israelites , who when they came into the $ood land of reft, they then forgot the Lord and all his works part , nb,no, all that which God hath done for
u 2 y°u
gc3 The Sound Believer.
you in this world v you (hall then look back , and fee, and wonder, and love, and blefs,and fuck the fwcetof, for evermore. It is a fond weak queftion to think, whether we ihall know one another in Heaven > verily you lhall remember the good the Lord did you here, by what means the Lord humbled you, by what mimmy the Lord called you, by what friends the Lord comforted and re- frefhed you *, and there you (hall fee them with you : do you think you (hall forget the Lord and his works in heaven, which ( it may be 3 you took little notice of, and the Lord had little glory for here.
Fourthly , Coniider the glory of the com- pany and fellowship you (hall have here.
la Angels, He£. 12.23,24. they will love you , and comlort you,and rcjoyce with you , and (peak of the great things the Lord hath done foi you, as they did on earth to the Shepherds, Luke 2. 10. Be not afraid, faith thL Angel , Mat. 28.5. I know you fcek Je- L.s ; So will they fay then,Beever comfort- ed you bkfied fervants of the Lord, for we know ye are loved of the Lord ]efus»
2. Saints * you (hall lit down with Abra- ham , Ifaac , and Jacob in the Kingdom of God , be taken into the bofome of Abra- ham , and there we lhall (peak with them of Lords wonders, of hisChrift and King- dom , pfal. 145. 1 1. and every fentence and i (hall be milk and honey , fweeter than ife now can be unto thee > we (hall
know
The Sound Believer. 309
know, and love, and honour one another ex- ceedingly.
3. The man Chrift ]efus : when Mary clalped about hi 1x1,^^.20.17. Let mc alone, faid he, touch me not, I am not yet amend- ed to my Father. As if he had laid ( faith Auftin) then (hall be the place and time wherein we (hall embrace one another for evermore. Never was husband and loving wife fo familiar one with another , as the Lord Jefus will be (not carnally and in an earthly manner, but in a moft heavenly, glo- rious, yet gracious manner) with all his Saints s Come ye blejfid , will he then fay to them '<> we (lull then ever be, not only in the Lord,but with the Lord.faith Pattl , 1 Thtjf. 4. a/*. and s«io- Juft as Mofts and 'Silas in his transfiguration, that talked with him ( which was a glimpleof our future glory; fo ihall we then , Luke 1 2. 57. and you (hall then fee that love ot his, that bleifed bofome of love, opened fully, which the Apottle faith, paffhib 'knowUdg , Eph.3.1 9. 1 need not tell you of your fellowlhip with ths Father alio, vvhea the Son (hall give up the Kingdom to him, that he may be all in all.
.Fifthly, Conlider the glory of your work there * which is only to gloiihe this God.
1. You (hall then live like Chrift in glory, we (hail think and (peak all with glory , t Job* 3. 1,2. our firings fliall be then railed up to the higheft drain of fwcet melody and glory.
U 3 2. You
The Sound Believer.
2, You (hall then bids him, Eph.i.6. Ifb. 4. 50. and that with ravi(hment » you (hall come then to the foil acknowledgment of the Son of God 5 you (hall fee and fay, All this is the work and grace of Chriit, and then (hall cry out, Oh let all Angels, Saints, cv-r blefs him for this. What fhould I fpeak any more? You will fay > Is this certain? Can this be fo ? Yes alTuredly, for Chrift is gone to prepare this place and glory for you, Job. 14. 2, 3* We have alfo the hrit fruits of this glory v which we feel fomctimes , whereby we fee,and tafte, and drink,and long for more of that joy unfpeakable, and peace that pafleth undcrttanding,that triumph over the rage and working power of remaining corruption,that dark vidon of God, and holy glorying and boaftingin him, as our ever- lalUng portion, dec. which cannot be dclufi- pns and dreams, which never feed, but ever leave the deceived foul hungry, but are rea- lities and things indeed , which fatiate the weary foul, and fill it up with the very fulncfs of God himfelf: and therefore 'tis certain that we thai] have the harveft, that thus tafte of the fruits , and the whole fum paid us faith- fully , that have already the earneft-penny. Lord alfo (its us for this , as the Apotfle d-fputes, 2 Ov.5. 4,5. What means the Lord to deny our requcfts in many things as lon$ as we live ? What is his meaning not to let us fee the acconiplifhment of many of his promiies? Is it becaufe he is unfaithful ? or
becaufc
The Sound Believer, g 1 1
becaufe he would let u (here is a day
of refreshing he lath referred torus, and would have us look tor, wherein we lhall Lc it hath not bieen a vain thing ior us to pray, or him to promiic } Why doth he aiHict us, and kcxp us more mifcrable both by outward forrows and inward miferies than any ol people in the world > Denh he not hereby humble us,empty us, wean us from,and make us, as it were, vd'iels bigge enough to hold glory , which we hope lor in another world ?
But you will fay , Can this glory be tbut great ? We fee \is certain it JhaU befo ■> but JhaU it be Jo exceeding great and exdlejr f
Yes verr ;*
i . The prKWs great which is paid for it. Epb. i. 14. 'tis a pnrcbafd pofejfton ( by the blood of Chrift , \ t into the holy of
holies ) a price of infinite value mult bring a kind ot infinite glory.
2. We are by Chrift nearer to God than Angels are , whofe glory w very great.
3. Shall not our glory be to fyt out the glory of Chrift > 2 Thefi.io* and it io
if his glory be exceeding gre: :
bear a due proportion, and be veiy great
4. Doth not God pick our the poor and vile things of the world, to be vtflels of glory ? 1 Cor. 1.27. and is not that an ar- gument that he intends exceedingly to n;i:him!elfon foch \ to raifc up a mo,:
U 4 "*>U3
£ I 2 T&t Sound Believer.
glorious building , where he lays fo low 3 foundation ?
5. Are not we loved with the fame love as he hath loved Chriit ? John 17. #/*. and (hall not our glory abound then exceeding-
ly >
6. Is net the torment and (hame of the Reprobates to be exceeding great and grie- vous ? Doth not God raife them up to make fcispower known? Rom. 9.23. What then (hall we think on the contrary of the glory cf the Saints , wherein the Lord (hall fct forth his power in glorifying them, as He doth the glory of his power in punifhing others? and therefore, 2€{bejf. 1. 9.thepu- nifhment of the wicked isjxprelt by repa- ration of them from the JKffy of the Lords fowr i becaufe that mjfhe glory of the Saints the Lord will ( as I nisffey ) make them as glorious as by his power ruled by wifdom He is able to ttiake them. This is therefore the great glory of all thofe whom God hath called to tne fcllowflijp of his dear Son > and which is yet more, blcflld beGodthe time is not long, but that we fhall feel what now we do but hear , and fee but a little of, as we ufc to do of things atar off; we are here but ftrangers, and have no abiding city, we look fpr this that hath foundations', and there- fore let fin prefs us down, and weary us out w;th wrcitling with it , let Satan t^mpt, and
rts ar us i> let our drink be our tears and night, and our meat gall and worm- wood.
The Sound Believer. 315
wood > Jet us be (hut up in choaking prifons, and call out for dead in the ftrects 1 nay upon dung-hils , and none to bury us \ let us live a- lone as Pelicans in the wildernefs , and be driven among wild hearts into dtfercs i lcjt us be fcourged and diigraced, (toned, fawn a- funder,and burned* Ictus live in (heep-skins and goat- skins, defhtute, afflicted, torment- ed ( as who looks not for fuch days fhortly? ) yet O brethren , the time is not long , but when we are at the worft, and death ready to fwallow us up, we (hall cry out, O glory, glory ,0 welcome glory. If our mileries here belong, they (hail be light*, if very bitter, they fhall be (hort s however, long or lhort, they cannot be to us long, who look for an eternal weight of glory. Who would not ( that confidcrs of the fe things) defpife this world, ana fct it at his heels, who ha: . all thefe privileges an fits with Chrift in
his eye ? Who would iOt abhor a filthy luff* to enjoy fuch a Chriil ? Wrho would ever look back to his tieih-pots, or fathers houfe, that hath fuch welcome made him the tirft moment he comfs to the Lord Jefus, in having prcfent fruition of fbme of thefe be- nefits, but prefcnt right unto all > fruition of fome by feeling, of all by faith ? But oh the wrath of God upon thefe times , that ci- ther fee not this glory, or if they do, delpife fo great falvation ! Chrift, pardon, peace, a- doption, grace, and glory is brought home to our doors , but thfir price is fallen in our
market,
3 f 4 The Sound Believer.
market , and we think it better to be with- out Chrift with our lufts,'than to be in Chrift with his benefits. The reproach of Chrift was dearer to Mofes ( as great a Courtier, and as ftrong a head-piece a5 our times can afford ) than all the riches sn&hdnmrs of Egypt \ but the grace,and peace, and life, and glory of Je- fusChriit, is viler to us than the very onyons, and leeks, and flefll-pots of Egypt. If you had but naked Chrift ( our life J) tor a prey in thefe evil times , you had no caufe to com- plain, but infinitely to rejoyce in your porti- on v but when with Chrift you (hall find all thefe benefits and priviledges coming in as to your portion , and yet to defpife him , affuredly the Lord will not bear with this contempt alway : Away to the mountains, and haften from the towns and cities of your habitation, where the grace uf Chrift is pu- blished, but univerfally defpifed, you blefled called ones of the Lord Jefus:, for the days are coming, wherein for this fin the Hea- vens and Earth lhall (hake, the Sun fhall be turned into darknefs , and the Moon into blood, and mens hearts failing for fear of the horrible plagues which are coming upon the face of the earth. Dream not of fair weather, expect not better day? , rill you beat men (ay , Blejfid is he that cometb in the name of the Lord, who thus bleffeth hu with all his fpirituJl blcjfvxgs in ChrijU Eph. 1.3. I now proceed to the lait.
CHAP.
The Sound Believer. 5 1 5
CHAP. III.
All theft that are translated into this blejfed ejtate^ are bound to live the life of love 'vt fruitful and thankful obedience unto him that hath called them ^according t* the ride of the moral Law> Pfal. 40.7,8.
THe Lord doth no fooncr call his peo- ple to himfelf, but as foon as ever he hath thus crowned them with thtfe glorious^ priviledges , and given them any fenfe and feeling of them , but they immediately cry out,Oh Lord, What (hall I now do for thee > How (hall I now live to thee ? They know now they are no more their own , but his , and therefore fhould now live to him. If you ask Mofes , after all the love and kind- nefs the Lord had (hewn lfraeU What Jfratl fhould do for him ? You (hall (ee his anlwer full , Deut. io* 12,13. And now, Oh Ifracl, what doth the Lord require of thee, but to fear the Lord thy God , and to love him and ferve him with all thy hearty and to kgep bit Com- mandments , which I command thee this day for thy good? If you ask Paul (as Evange- lical a Chriftian as ever lived J what now we are to do when we are in Chrilt ? He anfwers punctually, t Cor. 5. 14,15. The Love of Cbriil conjiraineth us , becauft we thus judge , that Cbri(i dying for thoje that were dead , they that live fhould
not
3 \6 The Sound Believer.
not live mto themfelves , hut unto him that Med for them, and rofe again. If we ask feter the qudli^n , to what end the Lord hath 'ilkdusoutofdarkiteff into his marvel- low light \ he exprelly tells you, It is to /hew forth the virtues of him that hath fo cal- led ns> i Pet. 2. 9. If we jc doubtful whe- ther this be the Lords mind , the Lord him- felf reiblves it by Zachary, Luk. 1.74. and tells us, that 'tis his oath ,' That we being de- livered out of the hand of our enemies , we fhould ferve him without fear in bolinejs ( in all the rules of the tirft Table ) and righteouf ntfs (in all duties of the fecond Table ) at the days of our life > and that all this fhould not be out of a fpirit of bondage and flaviih fear, but without feat, i.e. Fear of our enemies, tin, death, wrath, and fo confequentlyoutof love to him that hath delivered us>that one would wonder it Ihould ever enter the heart of a- ny Chriftian man that hata tafted the love of Chrift, as to think that that is no ufe of the Law to one in Chrift \ and that becaufc they are to live the life of love to Chrift , that therefore they are not to look to the Law as the rule of their love* exprelly crofs to the letter or tne texi. Jib. 14.1 5. If ye love me> kgep my commandments > which command- ments are not only faith & love to the Saints, but love toenemics, and ipintual oocdience unto the moral law , in a tar different man- ner and meafure than as the Pharifces inftru- ded the people in thole days? as you may
fee,
The Sound Believer. 317
fee, Afjf.5.17. 'Tis true indeed, obedience to the Law is not required of us now , as it was of Adam i it was required of him, as a condition antecedent to life , but of thofe that be in Chrift it is required only as a duty consequent to life,or as a rule of life, that fee* ing he hath purchafed our lives in redempti- on, and adhially given us life in vocation and fandification, we ihould now live unto him, in all thankful and fruitful obedience, accor- ding to his will revealed in the moral Law. *Tis a vain thing to imagine that our obe- dience is to have no other rule bur the Spirit, without any attendance to the Law j the Spirit indeed is the efficient cau(e of our obe- dience , and hence we are faid to be led by the Spirit.Rom. 8. 1 4. but it is not properly the rule of our obedience , but thewillof God revealed in his Word, efpccially in the Law, is the rule : the Spirit is the wind that drives us in our obedience h the Lrw is our Com* pafs, accoicbrg to which it ftears our courfe tor us : the Spirit and the Law , the Wind and the Compafs can ftand well together f TfaU 143. 10. Teach me to do thy will, Ob Cod ( there is David's rule , viz* Gods will revealed; thy fpirit h good ( there is David's wind that enabled him to ftear his courfe ' according to it : ) the fpirit of life doth free us from the Law of fin and death , but not from the holy, and pure, tmd good, and righteous Law of God, Rom. 8.1,2,3. The blcod of Cbrijl by the Sprit cleartjtth us from dead
works,
318 The Sound Believer.
rporkj , tofirve the living. God> Heb. 9. 14* not to ferveour own felves,or lufts, or wills, to do what we pleafe : The Law indeed is not a rule of that by which we are to obey , viz. of our faith *, yet if is the onely rule of what we are to obey : we are not to perform a&s of obedience now, as Adam was to do, viz. by the ible power of inherent grace , but we are to live by faith, and a& by faith (for without me ye can do nothing- Joh.15.5O we are not united to Chrilt our life by obe- dience, as Adam was to God by it, but by faith •, and therefore as all a&ion ( in living things) comes from union, fo all our adfe of obedience are to come by faith, from the Spirit on Chrifts part, and from faith on our part, which make our union : Noah built by fait hJLnocb walked with God by faith, Jo- fhuaznd his fouldiers fought by faith, Abra- ham travelled, dwelt in his tents, lived and died by faith ', they acfted according to the rule,but all by the power of faith. 'Tis a weak leafoning, to imagine a man is not bound to pay his debts , becau(e he is to go unto ano- ther for the money : Obedience is our debt we owe toChrift , Lukf 17. 10. though we are to go toChrift poor, and weak, and fee- ble, to enable us to pay : 'Tis true, Chrift hath kept the Law for us, and are we there- fore free from it as our rule ? No verily , Chrift kept the Law fof fatisfa&ion to ju- stice , and fo we are not bound to keep the Law 9 he kept the Law alfo for imitation, to
give
The Sound Believer. 2 1 1,
give us a copy an example of all holinefs and glorifying God in our obedience j and thus Chritts obedience is fo far from exempting from theLaw,as that itengageth us the mote, having both rule and exercife before us, 1 Jo. 2.6. He that faith be abidetb in him^ ought to wallas be walked. iPet. 1.14,15,16. Itis true, the Law is writ in a believers heart, and if he hath a Law within , what need he ( fay fomejlook to the Law without? When as our Saviour and Vavid argued quite contrary, Pfal. 40.7,8. I come^ I dtlight to do thy will, it being written of me that IJhould do ity be- caufe thy Law is within my heart > this argues that you are not to attend the Law unwil- lingly, as bond- men and flaves, but willing- ly and gladly , becaufe the Law , even the Law of love is in your hearts, 1 Job* 5.3. The place alledged by fome for this liberty from the Law , vi&* The Law is not made for a righteous man D 1 Tim. 1.9. if well confi- dercd, fully datheth this dream in pieces : for there were divers Jewifli Preachers of Mojes Law, and they had a wodd of fcru- ples and queftions about it, z/fr. 4. and P aul and others were accounted of as men lefs zealous , becaufe they did not found upon that firing fo much \ away (faith Paul) with thefe contentious queftions s for the end of the Commandment is notfcruples and quefti- ons, but charity and love ( i.e. both to God and iran)outof a pure heart and faith unftign- ed> ver. 4. and failh he,7£e Law is very good
when
$20 The iound Believer.
when ufed Uwfi lly, that is, for this end, and out of thefe principles, ver. 8. It is not talk- ing, but doing, and that out of love, which is the end and fcope of the Law > Co that note by the way you may as well aboliftr love as abolifli the law, love being the end and icopeoftheLaw.
But to proceed > the Law U net made ( faith he ) fit the righteous? i. e. for the con- demnation of the righteous u e. of luch as out of a pure heart and faith unfeigned love God, in thefirft Table > love to (hew all da- tics of refpedt to man, in the fecond Table y and therefore they of all other men have no caufe to abolifh the Law , as if it was a bug- bear , or a thing that could hurt thern s but it is made for the condemnation of the law- lefs Anomians ( as the original word is ) or if you wilU Antinomians r tranfgrefTors of the firft command ) and dijobedient (tranfgrefTors of the fecond command; for ungodly andjitf- ners ftranfgrefTots of the third command; for nnbJyan.i prs/z/^tranfgrefTors of the fourth command) for murtberers of fathtrs and mo- thers,(oi the tilth command) for minflayers^ (of the fixth) for whoremongers and defilers qf mtnkjnd) (of the feventh) for man*(iealerj(of the eighth) for lyars ( of the ninth; & for thofe that in any thing vpalV^ contrary to found Do- Urine, the parity of the law and will of God (of the tenth ;) fo that th>s place is far from favouring any of thole that run in this chan- nel , of aboliflwog the Law as 'our Rule i
No
The Sound Believer. 32 1
No, beloved , the love of Chrirt will con- ftrain you to embrace it as a rnoft precious Treafure. 1c is the obfervation of fome , that in the Preface to the Moral Law, Exod. 20- 1, 2, the Lord reveals himfelf to be the Lord their God-, that brought them out of the land of Egypt-* the very fcope of which words is to pcrlwade to a reverend receiving and keeping of that good Law : this Law all Na- tions are bound to obferve, becaufe he is Jc* hovah the Lords but to be thy God in ipe* cial Covenant, and that redeemed thee from Egypt, and from that which was typified by it, this belongs to none but unto them especially that are the people of God s and therefore of all other people in the world, they are bound to receive it as their rule : for obedience doth not make us Gods people , or God our God > but he is iirft our God, ( which is only by the Covenant of Grace J and hence it is, that being ours* and we his, we, of all other, are molt bound to obey.
To conclude, they that ftick in thefe briers, therefore cry down the Law as a Chriftians rule, becaufe by this means a Chriftian (hall find no peace: becaufe he is continually fin- ning againft this Law , the Law therefore, iafy they, will be alwaics troubling ol him.
I anfwer , F'irtt,a corrupt heart and putrid ccnfcience can have no peace by the law, Ifi. ^7.21. there U no peace to ibetvickgds zvi&it is good it fhould be lb.
2> A watchful Chriftian may, Ffah 119. X 15;
The Sound Believer.
ce have they that k$ep thy Live.-
• ft, when hedehred the Lordto
remem he had walked before him with
\\m, Ifo. 58.1,2,3. Yaul found if,
lummy of hi* confeience bearing him
WUnefSf was bit npycing farcin, 2 Corinth.
3. 'fa Chriftian ignorant of maintaining his peace withQod by faith in hisjuttitica-
the errors in his
SaoCtiHcatjon j If I fay he
(ball we therefore break
in pieces } If a lecture Cbriftian,
ks loofely, wants peace by the ac-
( f the Law 5 it is Gods mercy to him
ina no pea-e in himfclf, while he is
at fjpuce with his luft.
4. That peace will end in difmal forrow, which i$ got by kicking againli the law i it is bui ddwbing, for a man to keep his peace by ihutting his eyes againft the way of peace : a
nt may have peace ins idlenels,by think- ing his Maftqf requires no work of him, and i$ his talent, yet what (hall his Lord fay to him when his day is ended, and he comes ckon with him at Sunlet ? Bring the law thy confeience in point of juitiheation, :;1 trouble confeience: tor there only 1 •■ghtcoufneft , Gods grace, and the ife ait to be looked on, and our own mce.and holinefs laid up in thtrdufU g it before thee as a rule of thy fan- ctin^uw, and as thy copy to wriie after,
and
The Sound Believer. 32 j
and to imitate, and afpire after that perfe^ dVion it requires , it will ttan trouble tbee no more , than it doth a child , who having a fair copy fet him to write after, and know- ing that he is a Ton , is not therefore trou- bled becaufe he cannot write as fair as his Copy > he knows if he imitates it, his fcrib- ling (hall be accepted : -howfoever though his father may chaftife him with rods, if he be cardefs to imitate, yet he will never caft him therefore off from being his Son. The truth is this, it argues a moft gracelefs, car- nal , wretched heart , for a man to caft by Gods rules, becaufe attendance to them is his trouble and torment , which unto a gracious heart , are life, and peace,and fweetnefs, All the ways ofvpifdom to him* arc ways of plea* fantxej}) and her paths peace : And it is Gods common curie upon them that love not the truth in thefe days , that becaufe fin is not their forrow, nor breach of rules their trou- ble , that therefore the obfervation of the . Law 5 attendance unto rules, (hall be theit burden and trouble* they feel not the plague in their own hearts, and therefore reproofs plague them , and commands are a plague and a torment unto them : crooked feet and crooked wills make them tread awry in fuch corrupt opinions.
All the called ones of God are therefore
to live this life of obedience , and that out
of love, which I call the life of love,G4/*5-6<
for elfc circumcifion avails not , nor uncir-
X 2 cumcilion.
d>4> The Sound Believer.
cumcilion, no, nor faith it felf , unlefs it bz ot this nature ,as ihat it works by love : there much obedience and external conformity to the Law in many men, but the principal difference between thefc formalities, and the obedience ot the Saints, is love; the obedi- ence of the one arifeth from (elf- love, be- caufe it pleafuh themfelves , and fuits with their own ends ; the other from the love of Ghrift*becau(c it pleafeth him, and fuits with his ends, i Cor. 13.4.. &c. 1 Jo/^.5.3. Queft* Wherein doth and ihould this life of
love appear ?
In thefe five particulars. /Injur* 1 • In thinking and muling much on Chrift and upon his love, and on what you (hall do for him > he that faith he loves another, and yet feldome thinks on him, or will feldome give him a good look when he meets him, certainly deceives himftlf: the leaft degree of love appears in thinking on what we lo ■ Bccaufe the loving kindnefs oiGod rras better than life unto David h hence he did remem- ber him up>m ha bed, and meditate on him in the very mgbt, Ha. 63. 3,6. they that fear the Lord, i.e. with a Son-like fear,where love is chietiy predominant, are fuch as thinly upon ' bit Name, Mai. 3. » 6. V/e have thought on thy loving kjndnejs , 0 Lord, in thy Temple, PfaL 48. 9. Tnou that canlt fpend days, nights, weeks, moaeths, years ', and haft thy head ail this time {warming with vain thought*, and fcarce one living thought of Cnrift and
his
The Sound Believer. 335
his love, that didlt never beat thy head trouble thy felt in muling , Oh what (hall I do for him ! nor in condemning my iclr be- caufe thou didit (6 little i verily thou halt not the lealt degree of this love.
2. In (peaking and commanding of him : I Is it poffible that any man (ho aid love ano- ther, and not commend him, nor (peak of him ? It thou hail but a Hawk or a Hound mat thou lovdt, thou wilt commend it > and can it ftand with love to Chrill , yet ieldome or never to (p:ak of him nor of his love ■, ne- ver to commend him unto others, that they may fall in love with him al(o? You lhail fee the Spoufe, Cant. 5.9,16. when (he was asked, What her beloved was above others? bhe fets him out in every part of him , and con- cludes with this, He is altogether lovely. Be- caufe thy loving kjndnefs ( iaith David) is better than life, my lips Jhall praife thee , and 1 will blejfe thee whiles I live, Pfal. 63 3,4- Gan it liaud with this life of love,to bealway fpeaking about worldly affairs, or news at the belt, both week-day and Sabbath-day, in bed and at board , in good company and in bad, at home and abroad > I tell you ic will be one main reafon why you delire to live , that you may make the Lord Jefus known to your children, friends, acquain- tance , that fointhe ages to come his Name might ring, and his memorial might be of fweet odour, from generation to generation, Pfa. 71.18. If before thy converlion efpeci- X 3 ally
%26 The Sound Believer.
ally thou haft poifoned others by thy vain & corrupt fpeeches* after' thy converlion thou wilt fetk to feafon the hearts of others by a gracious, fweet & wifc communication ot fa- vory and bleffed fp^eches *, what the Lord hath taught thee, thpu wilt talk of it unto o- thers,for the fake of him whom thou loveft. 3. In being oft in his company ,and grow- ing up thereby into a familiar acquaintance with him ; Can we be long abfent horn thofe we love intirely, if we may come to them ? Can we love Chrift, and yet be feldome with Him in Word, in Prayer , in Sacraments, in Chriftian Communion , in Meditation and daily examination of our own hearts, in his providences of Mercies, CrolTes, and Try- als? (for Chrift is with us here, but thofe two ways, in his Ordinances, or Providen- ces, by his holy Spirit.} Lord ( [3.1th Vavid ) Ikave loved the habitation of thy houfi, and the place where thine honour dwelleth : PiaU 26-8.The ground of which is fct down,^. "Thy loving kindnefs is before mine eyes , my foul longeth for thee as in a land where no wa- ter it , that I might jee thee , as I have feen thee in the Sanftuary : the reafon of it was, Becaufe thy loving kjndmfs it better than life, Pfal. 63*1,2.
4. In doing much for him, and that wil- lingly : Did not Jacob love Rachel I How did he exprefs it ? His ftven years fetvice, in froft and /now? in heat and cold, by day and night > were nothing to him , for her lake
whom
The Sound Belt
whom he loved : Shall Ija faitti
Valid ) of whit a)(l me no\
ho had prepared many millions for the
building of the Temple , yet he accoun.cd it
a finall thing tor his fake whom he loved ,
I Chro. 29. 3. he gave it out of bi
as he fp^aksi this is kgep his Com*
mandments^and thofe arc not grievous, ijoh.
5-3-
5 In fuffering and enduring any evil
his fake.
I confefs it is not every degree of ! that will carry a man hither, yet where there is a great and lingular lover, / man one may he rriEiug to rfy? , Rom.5.7 redly U there be any love to (Thrill, it tvill in time encreafe to this mealure , it will 1 ten thoufand lives too little to lay doWti Chrifts fake, that laid down IV; for him : What teVyiu mefoith Taut and imprisonments ? I am ready not oily io he honnd, but to dye for the fal^ofChriji at Je- rufalem * my life is not dear to me , no more than a rufh at my foot , tb it I may jS '>(h my courfi 7vith joy : For thy Jake rve arc killed all the day long, Rom. 8. 36. ' I tell you, love of Chritt will make you fall down upon your knees, and blefs the Lord, and he will accept of (uch a poor faerie as thy body is, though it be burnt toafhes > and thou wilt blcfs him again and again , that W might have left thee in thy fins to have trod- en him and his; glory and grace ur X 4.
328 The Sound Believer.
as he hath done thoufands in the world > yet that he (hould call'thceto (hare in his ho- nour, not only to do, but fuflfer tor his fake.
Now the good Lord perfwadc all our hearts unto this fruhtul obedience and life of love. Oh you young men, you have a fair time before you to meet Chrift Sn \ How pitafingwill it be to him to fee fuch young trees hang full or fruit ! You aged m n have now one foot in your grave , and you have forgotten the Lord Jefus molt of your time, , and your time which now remain: is very lictk , and then your Lamp is out , your Suuisalmoft fet ^ and all your work is yet to be done tor Chrift : Oh therefore awaken now at lalt , before you awake when it is too late. You 'rich men have abilities, and wherew.tha1 to fet forward Chrijts Kingdom in the Towns and VtUags wiiere you live: You poor men may do much by ardent and initant prayers day and night, for the ad- vancement of the Lord Jeius. You Hut ba.ids, Wives, Mafters, Servants, remember ii you are not good in your places , you are not good at ali, whadoecrcr your pro- fdGon be » a good woman , but a froward wke , a good man, but a hare-brain'd curft husband i> a good fervant , but a very fore tqr.gue', ihtfe cannot well ftand together. It ^ou iiave any love to Chrift , the ljfe of love will make you move belt in your proper place ; Oh there tore love much* and fo think much,and fpeak much of, and converfe
much
The Sound Believer. 329
much with, and do much, and fi:fler much for the Loid jefus Chriit: content not your felveswith doing final] things for him, that hath done and lutfcKd r you > if you
can do but little, yet fa God on work, by being fervent and frequent in prayer, not only that Chrift may be honoured in your (elvts, but alfo in your families, and in all Churches and Kingdoms of the world. If you cannot do much, yet maintain alive a rpiU to do much, which is accepted as if you did, 2 Cor* 8.12. It thou art a poor man , and halt nothing to give, yet keep a heart as li- beral as a Prince j if you can do but little your felves, yet encourage others, that they may : thou art not a Preacher called to convert fouls, yet do thou encourage the MeflTengers of Chrift in their, work, by thy prayers, councel^ help, and at the lall day thy convention of fouls (hill be attributed unto thee, as well as unto them : if thou canit not do any t^ood, yet prevent what evil thou canft in thy place* to keep oft Judgments , 3c leaft to delay them *, mourn thou for other mens fins , as if they were thine own, that fo the Lord may pity and pardon them, and it may be convert them , who ihall do more good it may be than ever thoucanlt do : l:t the Lord Jefus be in thy thoughts the mft in the morning, and the hit at night ', do what thou canfh nay, go continually to him to enable thee todo more than thou of thy fclf canfU and mourn bitterly, and la- ment
35^ The Sound Believer.
ment daily what thou haft not done, cithe through want of ability or will \ remem- bring his love to thee, that he came out of his Fathers bofbme for thee, wept for thee, bled for thee, powred out his life, nay, his foul to death for thee , is now rifen for thee, gone to Heaven for thee, iits at Gods right hand, and rules all the world for thee, makes interceffion continually for thee, and at the end oi the world will come again for thee, who haft loved him here, thatthow mighteft live for ever with him them But is this our life,in thefe evil and luke- warm times? How many be there that believe in Chrift , that they may live as they lift ? If to drink, and whore, and feoff, and blafpheme > if to (hake a lock, and follow every fond falhion * if to crofs and cringe before a piece of wood * if to be weary of the Word , and outwardly zealous of long prayers > if to feek purity of Ordnances in Churches,and to maintain im- purity in hearts, in (hops, in families > if to fet our hearts upon Farms and Merchandizes, and fo to be covetous > if to fct up our own felves, and parts, and gifts, with a le- cret difdain of Gods Minilters > if to cry down learning, and fet up ignorance > if to fet up Chrift, and deftroy fafci&itication and obedience i if to be a Sed-marter of fome odd opinions > if to crack the nut of fome fuper- lunary and Monkifti notions, and high-flown fpeculations * if to hear much,and do little j it to have a name to live, and yet dead at
the
The Sound Believer. 7 ~ i
_____ __ j * ^
he heart s if this be to live the life of i we have many that live this Hie , the Lord Jcfus wants no love, h Bur
oh wo unto you,* if you thus requite the Lord, toohth people and unwife ! ' '^
The Lord Knows we may complain as Paul dld^Every man minds his own things, and not the things of Jejits Cbrift * none in compari- fon oi that huge number that think they are religious enough , ir they b^ baptized , and fay that rhey bjicve in Jefus Chnft : Verily the times draw'uear wherein the Lord will come for the fruits of his Vineyard i and if he rinds it not, a not be be -
holding to us foi n ratlc his
glory out of other people , and there cany his Gofpcl to them who (hall brin^ forth the fruits of it \ the Lord x jy lay his
Ax unto the root of our tree > and it we will not ierve (i\L Lord in this good Land, in the abundance 01 p.ace and mercy , we Ihall ferve our enniies in h., Id, and na-
kedness i> it we will not lervt him in love , we muft ferve olt enemies mi tear: do not think that the Lord will be put off with ve- nerable names and titles, fhudows and pictures. What is molt mens profeffioo at this day, but a meer paint ? which may fern to colour them while they live , but will never comfort them ( unlets confeience be afleep ) when they come to dye. Oh, take heed offuch formality. I can never think enough of Vwid*s exprcflion, Pfalrth 119.
167.
55 ** The Sound Believer.
\6i* I have bgpt thy Commandments, and I love them exceedingly : fhould he not have faid firft, Ihave loved thy commandments, and fo have kfpt them? Doubtlefs he did fo, but he ran here in a moft holy and heavenly circle, 1 have kept them, and loved them i and loved them and kgpt them. It we love Chrift, we (hall live fuchalifeof love inourm^a- fure> and his Commandments will be moft dear, when himfelf is moft precions.
FI^CIS.
The Table.
A T A B L E of the Principal CONTENTS.
A.
ADoption, what it is. page 270
7be manner thereof. 272
B, Believers in a bleffed condition* 250
C. ,
Conviftion of fin wrought in every Believer.9
Iff? at that fin U which the Lord convinceth
of. JO
How the Lord doth convince the foul of fin. 26
What me after c and degree of Convidtion God
works in all his. 35
Conviction of fin to be fir ft preached. 37
A fad thing to ft and out againji Convi&ion.38
Means of Convi&ion. 40
Compun&ion immediately follows CGnvidl.47
The nccejjity thereof 50
Rules ohfervahle about Ccmpun&ion. ib.
Wherein i t doth confijt* 6 5
What meafure of Compun<5iion God workj in
the EleO. 84
How & where the foul (hould come to ChrijL 172
. Means of enabling the foul to come to Chri(h 231
In what manner we (hould come to him. 240
What evil in fin God w<ft afeCts the bean withaU 90
A
The fable.
A threefold evil of fin* ib.
F Fear of Gods difpUafun neceftary to conwr-
fan-, and wherein it confijis* 66
The nature of Fairh. 153
7> efficient caufe thereof. 159
Ibefubject matter of Faith. 169
The Form thereof 173
1 end f r 192
The Ground and Means of Faith. 209
Hn? *j difcern Faith /rvwi preemption. 165 W!)*thcr an abfo'nte tefiimony of a&ual favour
and justification be not the firft ground of Faith. 220
G. Glorification , what it k* 331
Greatnefs of mens fin in not coming toChri]i*2$j
H. Humiliation /<^J*#, what it is* 123
What need there is of it* ib.
Wli at meafure of Humiliation is mceffary* 135 Wlnreinto exprefs Humiliation. 147
I. A Chrijihn is not juftified before faith is
fought* iOl
SanBificatim doth not go before purification* 10 7 What true fuftiheation is* 245
Who is it that juftificthy*^ -why* 247
The meats whereby the hazherjuftifieth* 248 Who arc the perfons the Lord doth juftifk.2 52
L
Loofening/r<w fin&ow wrought in ths. Soul*%% A life of Love requifite ijt Velievers* 31 5
fhe
The Table .
The life of Love appears in five things. The Law not to be flighted*
P. How Cbrift doth fave by his Power. Audience 0/ Prayers a fpecial priviledge. What aretbofeVtzyets that Cbrijl will kear.ik. Why God heareth Prayers. 29 f
R-
A double Refinance of Grace in men* 99
Rcgcncmxe-i&Hnregenerate how differenced. 1 88 Reconciliation rvitbGodjwherein it confijis.263
o • What it is to fee fin. 56
Senfe of mercy cannot turn a Soul to Cbrift,
without the fight 0/fin. ib.
Sorrow for fin accompanies Converfion^ wherein
it confijls. 71
Separation from Cm wrought in believers. 82 What true San&ifkation is. 278
The benefits thereof. 284
U. Union unto Cbri$-> goes before Communion with
him. 1 00
Whether Vocation doth not go before Juftifi*
cation. 1 01
Vocation is not aV one with San&ification.i 1 2 7 be nature of true Vocation. 210
The neceffity thereof. 200
Hot* it is a ground of Faith* ■ 2 1 4
W. The Whole foul goes to Cbrijl in converfion.iS^ How to kporr when the Whole foul comes f#
Chrith 18s
FINIS.