How grace may degenerate.
The degenerating of grace, is a way of backsliding, very common, and too little observed. It is, when good affections do not directly cool, but turn into some carnal affections somewhat like them, but of another kind: as, if the body of a man, instead of dying, should receive the life or soul of a beast, instead of the reasonable, human soul. For instance: 1. Have you believed in God, and in Jesus Christ, and loved him accordingly? You shall seem to do so still as much as formerly, when your corrupted minds have received some false representation of him; and so it is indeed another thing that you thus corruptly believe and love. 2. Have you been fervent in prayer? You shall be fervent still; if Satan can but corrupt your prayers, by corrupting your judgment or affections, and get you to think that to be the cause of God, which is against him; and that to be against him, which he commandeth; and those to be the troublers of the church, which are its best and faithfullest members: turn but your prayers against the cause and people of God by your mistake, and you may pray as fervently against them as you will. The same I may say of preaching, and conference, and zeal: corrupt them once, and turn them against God, and Satan will join with you for zealous and frequent preaching, or conference, or disputes. 3. Have you a confidence in Christ and his promise for your salvation? Take heed lest it turn into carnal security, and a persuasion of your good estate upon ill grounds, or you know not why. 4. Have you the hope of glory? Take heed lest it turn into a careless venturousness of your soul, or the mere laying aside of fear and cautelous suspicion of yourselves. 5. Have you a love to them that fear the Lord? Watch your hearts, lest it degenerate into a carnal or a partial love. Many unheedful young persons of different sexes, at first love each other with an honest, chaste, and pious love; but imprudently using too much familiarity, before they were well aware it hath turned into a fleshly love, which hath proved their snare, and drawn them further into sin or trouble. Many have honoured them that fear the Lord, who insensibly have declined to honour only those of them that were eminent in wealth and worldly honour, or that were esteemed for their parts or place by others, and little honoured the humble, poor, obscure christians, who were at least as good as they: forgetting that the "things that are highly esteemed among men, are abomination in the sight of God," Luke xvi. 15; and that God valueth not men by their places and dignities in the world, but by their graces and holiness of life. Abundance that at first did seem to love all christians, as such, as far as any thing of Christ appeared in them, have first fallen into some sect, and over-admiring their party, and have set light by others as good as them, and censured them as unsound, and then withdrawn their special love, and confined it to their party, or to some few; and yet thought that they loved the godly as much as ever, when it was degenerate into a factious love. 6. Are you zealous for God, and truth, and holiness, and against the errors and sins of others? Take heed lest you lose it, while you think it doth increase in you. Nothing is more apt to degenerate than zeal: in how many thousands hath it turned from an innocent, charitable, peaceable, tractable, healing, profitable, heavenly zeal, into a partial zeal for some party, or opinions of their own; and into a fierce, censorious, uncharitable, scandalous, turbulent, disobedient, unruly, hurting, and destroying zeal, ready to wish for fire from heaven, and kindling contention, confusion, and every evil work. Read well James iii. 7. So if you are meek or patient, take heed lest it degenerate into stupidity or contempt of those you suffer by. To be patient is not to be merely insensible of the affliction; but by the power of faith to bear the sense of it, as overruled by things of greater moment.
How apt men are to corrupt and debase all duties of religion, is too visible in the face of the far greatest part of the christian world. Throughout both the eastern and the western churches, the papists, the Greeks, the Armenians, the Abassines, and too many others, (though the essentials of religion through God's mercy are retained, yet,) how much is the face of religion altered from what it was in the days of the apostles! The ancient simplicity of doctrine is turned into abundance of new or private opinions, introduced as necessary articles of religion: and, alas, how many of them false! So that christians, being too proud to accept of the ancient test of christianity, cannot now agree among themselves what a christian is, and who is to be esteemed a christian; and so they deny one another to be christians, and destroy their charity to each other, and divide the church, and make themselves a scorn by their divisions to the infidel world: and thus the primitive unity, charity, and peace is partly destroyed, and partly degenerate into the unity, charity, and peace of several sects among themselves. The primitive simplicity in government and discipline, is with most turned into a forcible secular government, exercised to advance one man above others, and to satisfy his will and lusts, and make him the rule of other men's lives, and to suppress the power and spirituality of religion in the world. The primitivesimplicity of worship is turned into such a mask of ceremony, and such a task of formalities and bodily exercise, that if one of the apostolical christians should come among them, he would scarce think that this is the same employment which formerly the church was exercised in, or scarce know religion in this antic dress. So that the amiable, glorious face of christianity, is so spotted and defiled, that it is hidden from the unbelieving world, and they laugh at it as irrational, or think it to be but like their own: and the principal hinderance of the conversion of heathens, Mahometans, and other unbelievers, is the corruption and deformity of the churches that are near them, or should be the instruments of their conversion. And the probablest way to the conversion of those nations, is the true reformation of the churches, both in east and west: which, if they were restored to the ancient spirituality, rationality, and simplicity of doctrine, discipline, and worship; and lived in charity, humility, and holiness, as those whose hearts and conversations are in heaven, with all worldly glory and honour as under their feet; they would then be so illustrious and amiable in the eyes even of heathens and other infidels, that many would flock into the church of Christ, and desire to be such as they: and their light would so shine before these men, that they would see their good works, and glorify their heavenly Father, and embrace their faith.
The commonest way of the degenerating of all religious duties, is into this dead formality, or lifeless image of religion. If the devil can but get you to cast off the spirituality and life of duty, he will give you leave to seem very devout, and make much ado with outward actions, words, and beads; and you shall have so much zeal for a dead religion, or the corpse of worship, as will make you think that it is indeed alive. By all means take heed of this turning the worship of God into lip-service. The commonest cause of it is, a carnality of mind (fleshly men will think best of the most fleshly religion); or else a slothfulness in duty, which will make you sit down with the easiest part. It is the work of a saint, and a diligent saint, to keep the soul itself both regularly and vigorously employed with God. But to say over certain words by rote, and to lift up the hands and eyes, is easy: and hypocrites, that are conscious that they are void of the life and spirituality of worship, do think to make all up with this formality, and quiet their consciences, and delude their souls with a handsome image. Of this I have spoken more largely in a book called, "The Vain Religion of the Formal Hypocrite."
Yet run not here into the contrary extreme, as to think that the body must not worship God as well as the soul, or that the decent and edifying determination of the outward circumstances of religion, and the right ordering of worship, is a needless thing, or sinful; or that a form of prayer in itself, or when imposed, is unlawful: but let the soul and body of religion go together, and the alterable adjuncts be used, as things alterable, while the life of holiness is still kept up.
Direct.XIX. Promise not yourselves long life, or prosperity and great matters in the world, lest it entangle your hearts with transitory things, and engage you in ambitious or covetous designs, and steal away your hearts from God, and destroy all your serious apprehensions of eternity.
Our own experience, and the alterations which the approach of death makes upon the most, doth sensibly prove, that the expectation of a speedy change, and reckoning upon a short life, doth greatly help us in all our preparation, and in all the work of holiness through our lives. Come to a man that lieth on his death-bed, or a prisoner that is to die to-morrow, and try him with discourse of riches, or honours, or temptations to lust, or drunkenness, or excess; and he will think you are mad, or very impertinent, to tell him of such things. If he be but a man of common reason, you shall see that he will more easily vilify such temptations, than any religious persons will do, in their prosperity and health. Oh how serious are we in repenting and perusing our former lives, and casting up our accounts, and asking, What we shall do to be saved, when we see that death is indeed at hand, and time is at an end, and we must away! Every sentence of Scripture hath then some life and power in it; every word of exhortation is savoury to us; every reproof of our negligence and sin is then well taken; every thought of sin, or Christ, or grace, or eternity, goes then to the quick. Then time seems precious; and if you ask a man whether it be better spent in cards and dice, and plays and feastings, and needless recreations and idleness, or in prayer, and holy conference, and reading and meditating on the word of God and the life to come, and the holy use of our lawful labours; how easily will he be satisfied of the truth, and confute the cavils of voluptuous time-wasters! Then his judgment will easilier be in the right, than learning or arguments before could make it.[75]In a word, the expectation of the speedy approach of the soul into the presence of the eternal God, and of our entering into an unchangeable, endless life of joy or torment, hath so much in it to awaken all the powers of the soul, that if ever we will be serious, it will make us serious, in every thought, and speech, and duty. And therefore, as it is a great mercy of God, that this life, which is so short, should be as uncertain, and that frequent dangers and sicknesses call to us to look about us, and be ready for our change; so usually the sickly, that look for death, are most considerate: and it is a great part of the duty of those that are in youth and health, to consider their frailty, and the shortness and uncertainty of their lives, and always live as those that wait for the coming of their Lord. And we have great reason for it, when we are certain it will be ere long; and when we have so many perils and weaknesses to warn us, and when we are never sure to see another hour; and when time is so swift, so quickly gone, so unrecoverable, and nothing when it is past. Common reason requireth such to live in a constant readiness to die.
But if youth or health do once make you reckon of living long,[76]and make you put away the day of your departure, as if it were far off; this will do much to deceive and dull the best, and take away the power of every truth, and the life of every good thought and duty, and all will be apt to dwindle into customariness and form. You will hardly keep the faculties of the soul awake, if you do not still think of death and judgment as near at hand. The greatest certainty of the greatest change, and the greatest joy or misery for ever, will not keep our stupid hearts awake, unless we look at all as near, as well as certain. This is plain in the common differencethat we find among all men, between their thoughts of death in health, and when they see indeed that they must presently die. They that in health could think and talk of death with laughter, or lightly, without any awakening of soul, when they come to die are oftentimes as much altered, as if they had never heard before that they are mortal. By which it is plain, that to live in the house of mirth is more dangerous than to live in the house of mourning; and that the expectation of long life is a grievous enemy to the operations of grace, and the safety of the soul.
And it is one of the greatest strengtheners of your temptations to luxury, ambition, worldliness, and almost every sin. When men think that they shall have many years' leisure to repent, they are apt the more boldly to transgress: when they think that they have yet many years to live, it tempteth them to pass away time in idleness, and to loiter in their race, and trifle in all their work, and to overvalue all the pleasures, and honours, and shadows of felicity that are here below. He that hath his life in his house or land, or hath it for inheritance, will set more by it, and bestow more upon it, than if he thought he must go out of it the next year. To a man that thinks of living many years, the favour of great ones, the raising of his estate, and name, and family, and the accommodations and pleasing of his flesh, will seem great matters to him, and will do much with him, and will make self-denial a very hard work.
Therefore, though health be a wonderful great mercy, as enabling him to duty that hath a heart to use it to that end; yet it is by accident a very great danger and snare to the heart itself, to turn it from the way of duty. The best life for the soul, is that which least endangereth it by being over pleasing to the body, and in which the flesh hath the smallest interest, to set up and plead against the Spirit. Not but that the largest stock must be accepted and used for God, when he trusteth us with it; for when he setteth us the hardest work, we may expect his greatest help. But a dwelling as in tents, in a constant unsettledness, in a movable condition, having little, and needing little, never feeling any thing in the creature to tempt us to say, "Soul, take thy rest;" this is to most the safest life, which giveth us the freest advantages for heaven.
Take heed therefore, as you love your souls, of falling into the snare of worldly hopes, and laying designs for rising, and riches, and pleasing yourselves in the thoughts and prosecution of these things, for then you are in the readiest way to perdition; even to idolatrous worldliness, and apostasy of heart from God, and opening a door to every sin that seems but necessary to your worldly ends, and to odious hypocrisy for a cloak to all this, and to quiet your guilty minds with something that is like religion. When once you are saying, with worldly security, as he, Luke xii. 17-19, "I will pull down my barns, and build greater, and there will I bestow all my fruits and goods; and I will say to my soul, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry;" you are then befooling yourselves, and near being called away as fools by death, ver. 20, 21. And when, without a sense of the uncertainty of your lives, you are saying, as those in James iv. 13, 14, "To-day or to-morrow we will go into such a city, and continue there a year, and buy, and sell, and get gain, whereas you know not what will be on the morrow;" you forget what your lives are, that they are "a vapour appearing a little while, and then vanishing away," ver. 14. "Boast not thyself therefore of to-morrow, for thou knowest not what a day may bring forth," Prov. xxvii. 1.
Direct.XX. See that your religion be purely divine, and animated all by God, as the beginning, the way, and the end; and that first upon thy soul, and then upon all that thou hast or dost, there be written "HOLINESS TO THE LORD;" and that thou corrupt not all with an inordinate hypocritical respect to man.
To be holy is to be divine, or devoted to God, and appropriated to him, and his will, and use; and that our hearts and lives be not common and unclean.[77]To be godly, is to live to God, as those that from their hearts believe that he is God indeed, and that "he is the rewarder of them that diligently seek him," that he is "our God all-sufficient, our shield and exceeding great reward," Heb. xi. 6; Gen. xv. 1; xvii. 1; and that "of him, and through him, and to him are all things," that all may give the glory for ever unto him, Rom. xi. 36. As God is infinitely above all creatures, so living upon God, and unto God, must needs advance us above the highest sensual life; and therefore religion is transcendently above all sciences or arts. So much of God as is in you and upon you, so much you are more excellent than the highest worldly perfection can advance you to. God should be the First, and Last, and All in the mind, and mouth, and life of a believer. God must be the principal matter of your religion. The understanding and will must be exercised upon him. When you awake you should be still with him, Psal. cxxxix. 8. Your meditations of him should be sweet, and you should be glad in the Lord, Psal. civ. 34. Yet creatures, under him, may be the frequent, less principal matter of your religion; but still as referred unto him. God must be the author of your religion: God must institute it, if you expect he should accept it and reward it. God must be the rule of your religion, as revealing his will concerning it in his word. God must be the ultimate end of your religion; it must be intended to please and glorify him. God must be the continual motive and reason of your religion, and of all you do: you must be able truly to fetch your reason from heaven, and to say, I do it because it is his will; I do it to please, and glorify, and enjoy him. God must be taken as the Sovereign Judge of your religion, and of you, and of all you do; and you must wholly look to his justification and approbation, and avoid whatever he condemneth. Can you take God for your Owner, your Sovereign, your Saviour, your sufficient Protector, your Portion, your All? If not, you cannot be godly, nor be saved: if his authority have not more power upon you, than the authority of the greatest upon earth, you are atheistical hypocrites, and not truly religious, whatever you pretend. If "holiness to the Lord" be written upon you, and all that is yours, you are devoted to him as his own peculiar ones. If your names be set upon your sheep, or plate, or clothes, you will say, if another should take them, They are mine; do you not see my mark upon them? Slavery to the flesh, the world, and the devil, is the mark that is written upon the ungodly (upon the foreheads of the profane, and upon the heartsof hypocrites and all); and Satan, the world, and the flesh have their service. If you are consecrated to God, and bear his name and mark upon you, tell every one that would lay claim to you, that you are his, and resolved to live to him, to love him, to trust him, and to stand or fall to him alone. Let God be the very life, and sense, and end of all you do.
When once man hath too much of your regard and observation, that you set too much by his favour and esteem, or eye him too much in your profession and practice; when man's approbation too much comforteth you, and man's displeasure or dispraise doth too much trouble you; when your fear, and love, and care, and obedience are too much taken up for man; you so far withdraw yourselves from God, and are becoming the servants of men, and friends of the world, and turning back to bondage, and forsaking our Rock and Portion, and your excellency; the soul of religion is departing from you, and it is dying and returning to the dust. And if once man get the pre-eminence of God, and be preferred and set above him in your hearts or lives, and feared, trusted, and obeyed before him, you are then dead to God, and alive to the world; and as men are taken for your gods, you must take up with such a salvation as they can give you. If your alms and prayer are done to be seen of men, and to procure their good thoughts and words; if you get them, make your best of them; "for verily," your Judge hath said unto you, "you have your reward," Matt. vi. 1-3.
Not that man is absolutely to be contemned or disregarded.[78]No; under God, your superiors must be obeyed; you must do wrong to none, and do good to all, as far as in you lieth; you must avoid offence, and give good example, and, under God, have so much regard to men, as to become all things to all men for their salvation. But if once you set them above their rank, and turn yourselves to an inordinate dependence on them, and make too great a matter of their opinion or words concerning you, you are losing your godliness or divine disposition, and turning it into man-pleasing and hypocrisy. When man stands in competition with God, for your first and chief regard, or in opposition to him, or as a sharer in co-ordination with him, and not purely in subordination to him, he is to be numbered with things to be forsaken. Even good men, whom you must love and honour, and whose communion and help you must highly value, yet may be made the object of your sin, and may become your snare. Your honouring of them, or love to them, must not entice you to desire inordinately to be honoured by them, nor cause you to set too much by their approbation. If you do, you will find that while you are too much eyeing man, you are losing God, and corrupting your religion at the very heart. And you may fall among those, that, how holy soever, may have great mistakes in matters of religion, tending to much sin, and may be somewhat censorious against those that are not of their mind; and so the retaining of their esteem, and the avoiding of their censures, may become one of the greatest temptations of your lives. And you will find that man-pleasing is a very difficult and yet unprofitable task. Love Christ as he appeareth in any of his servants, and be followers of them as they are followers of Christ, and regard their approbation as it agreeth with Christ's: but O see that you are able to live upon the favour of God alone, and to be quieted in his acceptance, though man despise you; and to be pleased so far as God is pleased, though man be displeased with you; and to rejoice in his justification, though men condemn you with the odiousest slanders and the greatest infamy, and cast out your names as evil-doers. See that God be taken as enough for you, or else you take him not as your God; even as enough without man, and enough against man; that you may be able to say, "If God be for us, who can be against us? Who is he that condemneth? It is God that justifieth," Rom. viii. 31, 33, 34. "Do I seek to please men? For if I yet pleased men, I should not be a servant of Christ," Gal. i. 10. Jer. xvii. 5-8, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. For he shall be like the heath in the desert, and shall not see when good cometh.[79]—Blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit." Isa. ii. 22, "Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?"
Having given you these directions, I must tell you in the conclusion, that they are like food, that will not nourish you by standing on your table, or like physic, that will not cure you by standing in the box: they must be taken and digested, or you will find none of the benefit. It is not the reading of them that will serve the turn to so great use, as the safe proceeding and confirmation of beginners or novices in religion: it will require humility to perceive the need of them; and labour to learn, digest, and practise them. Those slothful souls, that will refuse the labour, must bear the sad effects of their negligence: there is not one of all these directions, as to the matter of them, which can be spared. Study them, understand them, and remember them, as things that must be done. If either a senselessness of your necessity, or a conceit that the spirit must do it without so much labour and diligence of your own, do prevail with you, to put off all these with a mere approbation, the consequent may be sadder than you can yet foresee. Though I suppose you to have some beginnings of grace, I must tell you, that it will be comparatively a sad kind of life, to be erroneous, and scandalous, and troublesome to the church, or full of doubts, and fears, and passions, and to be burdensome to others and yourselves! Yea, it is reason that you be very suspicious of your sincerity, if you desire not to increase in grace, and be not willing to use the means which are necessary to your increase. He is not sincere, that desireth not to be perfect; and he desireth not sincerely, who is not willing to be at the labour and cost, which is necessary to the obtaining of the thing desired. I beseech you, therefore, as you love the happiness of prudent, strong, and comfortable christians, and would escape the misery of those grievous diseases, which would turn your lives into languishing, unserviceableness, and pain; that you seriously study these directions, and get them into your minds, and memories, and hearts; and let the faithful practice of them be your greatest care, and the constant employment of your lives.
I am next to direct you in that exercise of grace, which is common to all christians. Habits are for use: grace is given you, not only that you may have it, but also that you may use it. And it is fit that we direct you how to use it, before we direct you how to know that you have it; because it is grace in exercise that you must discern; and habits are not perceived in themselves, but by their acts; and the more lively and powerful the exercise is, the more easily is grace perceived: so that this is the nearest and surest way to a certainty of our own sincerity:—he that useth grace most and best, hath most grace; and he that hath most, and useth it most, may most easily be assured that he hath it in sincerity and truth.
In these directions, I shall begin with those great internal duties, in which the very life of all religion doth consist; and the general practice of these principles and graces: and all these generals shall be briefly set together, for the easiness of understanding and remembering them. And then I shall give you such particular directions, as are needful, in subordination to those generals.
For a well-grounded faith.
Grand Direct.I. Labour to understand well the nature, grounds, reason, and order of faith and godliness; and to believe upon such grounds, so well understood, as will not suffer you to stagger, or entertain a contrary belief.
Ignorance and ungrounded or ill-grounded persuasions in matters of religion, are the cause that abundance of people delude themselves, with the empty name and dead profession of a faith and religion which they never were indeed possessors of. I know there are low degrees of knowledge, comparatively, in many that are true believers; and that there may be much love and holiness, where knowledge is very small or narrow, as to the objective extent of it; and that there is a knowledge that puffeth up, while charity edifieth; and that in many that have the narrower knowledge, there may be the fastest faith and adherence to the truth, which will conquer in the time of trial. But yet I must tell you, that the religion which you profess, is not, indeed, your own religion, if you know not what it is, and know not in some measure the true grounds and reasons why you should be of that religion. If you have only learned to say your creed, or repeat the words of christian doctrine, while you do not truly understand the sense; or if you have no better reasons why you profess the christian faith, than the custom of the country, or the command of princes or governors, or the opinion of your teachers, or the example of your parents, friends, or neighbours; you are not christians indeed. You have a human belief or opinion, which objectively is true; but subjectively in yourselves, you have no true, divine belief. I confess, there may be some insufficient, yea, and erroneous reasons, which a true believer may mistakingly make use of, for the proof of certain fundamental truths; but then that same man hath some other reason for his reception of that truth, which is more sound: and his faith is sound, because of those sound, infallible principles, though there be a mixture of some other reasons that are unsound. The true believer buildeth on the rock, and giveth deep rooting to the holy seed, Matt. vii. 24; xiii. 5-8. Though some deluded men may tell you, that faith and reason are such enemies, that they exclude each other as to the same object; and that the less reason you have to prove the truth of the things believed, the stronger and more laudable is your faith; yet, when it cometh to the trial, you will find, that faith is no unreasonable thing; and that God requireth you to believe no more, than you have sufficient reason for, to warrant you, and bear you out; and that your faith can be no more, than is your perception of the reasons why you should believe; and that God doth suppose reason, when he infuseth faith, and useth reason in the use of faith. They that believe, and know not why, or know no sufficient reason to warrant their belief, do take a fancy, an opinion, or a dream, for faith. I know that many honest-hearted christians are unable to dispute for their religion, or to give to others a satisfactory account of the reasons of their faith or hope; but yet they have the true apprehension of some solid reasons in themselves; and they are not christians they know not why: and though their knowledge be small as to the number of propositions known, yet it doth always extend to all that is essential to Christianity and godliness, and they do not believe they know not what; and their knowledge is greater intensively, and in its value and operation, than the knowledge of the learnedst ungodly man in the world.
Though I may not here digress, or stay so long, as largely to open to you the nature, grounds, reason, and method of faith and godliness which I am persuading you to understand, yet I shall first lay before you a few propositions, which will be useful to you when you are inquiring into these things, and then a little open them unto you.
Prop.1. A life of godliness is our living unto God as God, as being absolutely addicted to him.
2. A life of faith is a living upon the unseen, everlasting happiness as purchased for us by Christ, with all the necessaries thereto, and freely given us by God.
3. The contrary life of sense and unbelief, is a living, in the prevalency of sense or flesh, to this present world, for want of such believing apprehensions of a better, as should elevate the soul thereto, and conquer the fleshly inclination to things present.
4. Though man in innocency, needing no Redeemer, might live to God without faith in a Redeemer; yet lapsed man is not only unable to redeem himself, but also unable to live to God without the grace of the Redeemer. It was not only necessary that he satisfy God's justice for us, that he may pardon and save us without any wrong to his holiness, wisdom, or government; but also that he be our teacher by his doctrine and his life, and that he reveal from heaven the Father's will, and that objectively in him we may see the wonderful condescending love and goodness of a reconciled God and Father, and that effectually he illuminate, sanctify, and quicken us by the operations of his word and Spirit, and that he protect and govern, justify and glorify us; and be the Head of restored man, as Adam was the root of lapsed man, and as the lapsed spirits had their head: and therefore we must wholly live upon him as the Mediator between God and man, and the only Saviour by merit and by efficacy.
5. Faith is a knowledge by certain credible testimony or revelation from God by means supernatural or extraordinary.
6. The knowledge of things naturally revealed (as the cause by the effect, &c.) is in order beforethe knowledge or belief of things revealed supernaturally.
7. It is matter of natural revelation that there is a God;[80]that he is infinite in his immensity and eternity, in his power, wisdom, and goodness; that he is the First Cause and ultimate End of all things; that he is the Preserver and overruling Disposer of all things, and the supreme Governor of the rational world, and the great Benefactor of all mankind, and the special favourer and rewarder of such as truly love him, seek him, and obey him: also that the soul of man is immortal; and that there is a life of reward or punishment to come, and that this life is but preparatory unto that: that man is bound to love God his Maker, and serve him, with all his heart and might; and to believe that this labour is not vain: that we must do our best to know God's will, that we may do it. This, with much more, (of which some part was mentioned, chap. 1,) is of natural revelation, which infidels may know.
8. There is so admirable a concord and correspondency of natural divinity with supernatural, the natural leading towards the supernatural, and the supernatural falling in so meet where the natural endeth, or falls short, or is defective, that it greatly advantageth us in the belief of supernatural divinity.[81]Nay, as the law of nature was exactly fitted to man in his natural innocent state; so the law and way of grace in Christ is so admirably and exactly fitted to the state of lapsed man for his recovery and salvation, that the experience which man hath of his sin and misery, may greatly prepare him to perceive and believe this most suitable gospel or doctrine of recovery. And though it may not be called natural, as if it were fitted to innocent nature, or as if it were revealed by natural ordinary means, yet it may be so called, as it is exactly suited to the restoration of lapsed miserable nature; even as Lazarus his restored soul, though supernaturally restored, was the most natural associate of his body; or as bread, or milk, or wine, though it should fall from heaven, is in itself the most natural food for man.
9. The same things in divinity which are revealed naturally to all, are again revealed supernaturally in the gospel; and therefore may and must be the matter both of natural knowledge and of faith.
10. When the malicious tempter casteth in doubts of a Deity, or other points of natural certainty, it so much discrediteth his suggestions, as may help us much to reject them when withal he tempteth us to doubt of the truth of the gospel.
11. There are many needful appurtenances to the objects of a divine faith, which are the matter of a human faith. (Of which more anon.)
12. Christ, as Mediator, is the way, or principal means to God, as coming to restore man to his Maker. And so faith in Christ is but the means to bring us to the love of God, though in time they are connexed.
13. Knowledge and faith are the eye of the new creature, and love is the heart; there is no more spiritual wisdom, than there is faith; and there is no more life, or acceptable qualification, or amiableness, than there is love to God.
14. All truths in divinity are revealed in order to a holy life; both faith and love are the principles and springs of practice.
15. Practice affordeth such experience to a believing soul, as may confirm him greatly in the belief of those supernatural revelations, which he before received without that help.
16. The everlasting fruition of God in glory being the end of all religion, must be next the heart, and most in our eye, and must objectively animate our whole religion, and actuate us in every duty.
17. The pleasing of God being also our end, and both of these (enjoying him and pleasing him) being in some small foretastes attainable in this life, the endeavour of our souls and lives must be by faith to exercise love and obedience; for thus God is pleased and enjoyed.
18. All things in religion are fitted to the good of man, and nothing to his hurt: God doth not command us to honour him by any thing which would make us miserable; but by closing with and magnifying his love and grace.[82]
19. But yet it is his own revelation by which we must judge what is finally for our good or hurt; and we may not imagine that our shallow or deceivable wit is sufficient to discern without his word, what is best or worst for us; nor can we rationally argue from any present temporal adversity or unpleasing bitterness in the means, that "This is worst for us, and therefore it is not from the goodness of God:" but we must argue in such cases, "This is from the goodness and love of God, and therefore it is best."
20. The grand impediment to all religion and our salvation, which hindereth both our believing, loving, and obeying, is the inordinate sensual inclination to carnal self and present transitory things, cunningly proposed by the tempter to insnare us, and divert and steal away our hearts from God and the life to come. The understanding of these propositions will much help you in discerning the nature and reason of religion.
To use Christ and live upon him as our Mediator.
Grand Direct.II. Diligently labour in that part of the life of faith, which consisteth in the constant use of Christ as the means of the soul's access to God, acceptance with him, and comfort from him: and think not of coming to the Father, but by him.
To talk and boast of Christ is easy, and to use himfor the increase of our carnal security, and boldness in sinning: but to live in the daily use of Christ to those ends of his office, to which he is by us to be made use of, is a matter of greater skill and diligence, than many self-esteeming professors are aware of. What Christ himself hath done, or will do, for our salvation, is not directly the thing that we are now considering of; but what use he requireth us to make of him in the life of faith. He hath told us, that his flesh is meat indeed, and his blood is drink indeed; and that except we eat his flesh and drink his blood, we have no life in us. Here is our use of Christ, expressed by eating and drinking his flesh and blood, which is by faith.[83]The general parts of the work of redemption, Christ hath himself performed for us without asking our consent, or imposing upon us any condition on our parts, without which he would not do that work: as the sun doth illustrate and warm the earth whether it will or not, and as the rain falleth on the grass without asking whether it consent, or will be thankful; so Christ, without our consent or knowledge, did take our nature, and fulfil the law, and satisfy the offended Lawgiver, and merit grace, and conquer Satan, death, and hell, and became the glorified Lord of all: but for the exercise of his graces in us, and our advancement to communion with God, and our living in the strength and joys of faith, he is himself the object of our duty, even of that faith which we must daily and diligently exercise upon him: and thus Christ will profit us no further than we make use of him by faith. It is not a forgotten Christ that objectively comforteth or encourageth the soul; but a Christ believed in, and skilfully and faithfully used to that end. It is objectively (principally) that Christ is called our wisdom, 1 Cor. i. 30. The knowledge of him, and the mysteries of grace in him, is the christian or divine philosophy or wisdom, in opposition to the vain philosophy which the learned heathens boasted of. And therefore Paul determined to know nothing but Christ crucified, that is, to make ostentation of no other knowledge, and to glory in nothing but the cross of Christ, and so to preach Christ as if he knew nothing else but Christ. See 1 Cor. i. 23; ii. 2; Gal. vi. 14. And it is objectively that Christ is said to dwell in our hearts by faith, Eph. iii, 17. Faith keepeth him still upon the heart by continual cogitation, application, and improvement: as a friend is said to dwell in our hearts, whom we continually love and think of.
Christ himself teacheth us to distinguish between faith in God, (as God,) and faith in himself (as Mediator): John xiv. 1, "Let not your heart be troubled: ye believe in God;" (or, believe ye in God?) "believe also in me." These set together are the sufficient cure of a troubled heart.[84]It is not faith in God as God, but faith in Christ as Mediator, that I am now to speak of; and that not as it is inherent in the understanding, but as it is operative on the heart and in the life: and this is not the smallest part of the life of faith, by which the just are said to live. Every true christian must in his measure be able to say, with Paul, Gal. ii. 20, "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me." The pure Godhead is the beginning and the end of all; but Christ is "the image of the invisible God, the first-born of every creature; and by him all things were created that are in heaven and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers, all things were created by him and for him: and he is before all things, and by him all things do consist. And he is the head of the body, the church; who is the beginning, the first-born from the dead; that in all things he might have the pre-eminence," Col. i. 16-19. "In him it is that we who were sometime far off, are made nigh, even by his blood: for he is our peace, who hath reconciled both Jew and gentile unto God in one body by the cross, having slain the enmity thereby: and came and preached peace to them that were far off, and to them that were nigh. For through him we both have an access by one Spirit unto the Father: so that now we are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God," Eph. ii. 13, 14, 16-19. "In him" it is that "we have boldness and access with confidence through faith in him," Eph. iii. 12. "He is the way, the truth, and the life: and no man cometh to the Father, but by him," John xiv. 6. It is "by the blood of Jesus that we have boldness" (and liberty) "to enter into the holiest: by a new and living way which he hath consecrated for us through the vail, that is to say, his flesh." Because "we have so great a Priest over the house of God, we may draw near with a true heart, in full assurance of faith," &c. Heb. x. 19-22. "By him it is that we have access by faith into this grace wherein we stand, and boast in hope of the glory of God," Rom. v. 1, 2. So that we must have "all our communion with God through him."
Supposing what I have said of this subject in my "Directions for a Sound Conversion," Direct. 5, (which I hope the reader will peruse,) I shall here briefly name the uses which we must make of Christ by faith, in order to our holy converse with God:[85]but I must tell you that it is a doctrine which requireth a prepared heart, that hath life within to enable it to relish holy truth, and to dispose it to diligence, delight, and constancy in practice. A senseless reader will feel but little savour in it, and a sluggish reader that suffereth it to die as soon as it hath touched his ears or fantasy, will fall short of the practice and the pleasure of this life. He musthave faith that will live by faith: and he must have the heart and nature of a child, that will take pleasure in loving, reverent, and obedient converse with a father.
1. The darkness of ignorance and unbelief is the great impediment of the soul that desireth to draw near to God. When it knoweth not God, or knoweth not man's capacity of enjoying him, and how much he regardeth the heart of man; or knoweth not by what way he must be sought and found; or when he doubteth of the certainty of the word which declareth the duty of the hopes of man: all this, or any of this, will suppress the ascending desires of the soul, and clip its wings, and break the heart of its holy aspirings after God, by killing or weakening the hopes of its success.
Here then make use of Jesus Christ, the great Revealer of God and his will to the blinded world, and the great Confirmer of the divine authority of his word. Life and immortality are brought more fully to light by the gospel, than ever they were by any other means. Moses and the prophets did bring with their doctrine sufficient evidence of its credibility. But Christ hath brought both a fuller revelation, and a fuller evidence to help belief. An inspired prophet, which proveth his inspiration to us, is a credible messenger: but when God himself shall come down into flesh, and converse with man, and teach him the knowledge of God, and the way to life, and tell him the mysteries of the world to come, and seal his testimony with unquestionable proofs, who will not learn of such a Teacher? and who will deny belief to such a Messenger, except absurd, unreasonable men? Remember, then, when ignorance or unbelief would hinder your access to God, that you have the ablest Teacher and the surest Witness to acquaint you with God in all the world. If God had sent an angel from heaven, to tell you what he is, and what he requireth of you, and what he will do for you, would it not be very acceptable to you? But he hath done much more; he hath sent his Son:[86]the Deity itself hath appeared in flesh: he that hath seen God, and he that is God, hath come among men to acquaint them with God. His testimony is more sure and credible than any angel's. Heb. i. 1-3, "God, who at sundry times and in divers manners spake in times past to the fathers by the prophets, hath in these last days spoken to us by his Son." John i. 18, "No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him." We have "neither heard the voice of God, nor seen his shape," John v. 37. "No man hath seen the Father, save he which is of God; he hath seen the Father," John vi. 46. "No man knoweth the Father, save the Son, and he to whomsoever the Son will reveal him," Matt. xi. 27. What more can we desire, that is short of the sight of the glory of God, than to have him revealed to us by a messenger from heaven, and such a messenger as himself has seen him, and is God himself? Plato and Plotinus may describe God to us according to their dark conjectures; something we may discern of him by observing his works; but Christ hath declared what he saw, and what he knew, beyond all possibility of mistake. And lest his own testimony should seem questionable to us, he hath confirmed it by a life of miracles, and by rising from the dead himself, and ascending visibly to heaven; and by the Holy Ghost, and his miraculous gifts, which he gave to the messengers of his gospel. Had it been no more than his resurrection from the dead, it had been enough to prove the utter unreasonableness of unbelief.
2. It is also a great impediment to the soul in its approach to God, that infinite distance disableth us to conceive of him aright. We say, as Elihu, Job xxxvi. 26, "Behold, God is great, and we know him not." And, indeed, it is impossible that mortal man should have any adequate apprehensions of his essence. But in his Son he hath come down to us, and showed himself in the clearest glass that ever did reveal him. Think of him therefore as he appeared in our flesh; as he showed himself in his holiness and goodness to the world. You may have positive thoughts of Jesus Christ; though you may not think that the Godhead was flesh, yet may you think of it as it appeared in flesh. It may quiet the understanding to conceive of God as incarnate, and to know that we cannot yet know him as he is, or have any adequate conceptions of him. These may delight us till we reach to more.
3. It hindereth the soul's approach to God, when the infinite distance makes us think that God will not regard or take notice of such contemptible worms as we: we are ready to think that he is too high for our converse or delight. In this case the soul hath no such remedy, as to look to Christ; and see how the Father hath regarded us, and set his heart upon us, and sent his Son to seek and save us. Oh wonderful, astonishing condescension of eternal love! Believe that God assumed flesh to make himself familiar with man; and you can never question whether he regard us, or will hold communion with us.
4. It hindereth our comfortable access to God, when we are deterred by the glory of his infiniteness and majesty. As the eye is not able to gaze upon the sun, unless it be overshadowed; so the soul is afraid of the majesty of God, and overwhelmed by it, when it should be delighted in it. Against this there is no such remedy, as to behold God appearing to us in his Son, where his majesty is veiled, and where he approacheth us familiarly in our nature, to invite us to him with holy confidence and reverent boldness. Christ did not appear in a terrible form: women durst discourse with him; beggars, and cripples, and diseased people durst ask his help; sinners durst eat with him: the proud contemned him, but the lowly were not frightened from him. He "took upon him the form of a servant, and made himself of no reputation," that he might converse familiarly with the meanest, and those of no reputation. Though we may not debase the Godhead, to imagine that it is humbled in glory, as it was on earth, in the flesh of Christ; yet this condescension is unspeakable encouragement to the soul to come with boldness unto God, that was frighted from him.
5. When the guilt of sin affrighteth us from God, and we are thinking that God will not accept such great offenders as we have been, then Christ is our remedy, who hath paid our debt, and borne our stripes, and procured and sealed us a pardon by his blood.[87]Shall pardoned sins drive us from him that pardoneth them? He hath justified us by his righteousness. The curse and damnation are terrible indeed; but he hath taken them away, and given us a free discharge.
6. The infirmities also of our souls in duty, are oftentimes a great discouragement to us, in our approachesto the most holy, jealous God. To find so little knowledge of God, so little love to him, such cold desires, such wandering and distracted thoughts, such dull requests: it is hard to have lively and thankful apprehensions of God's acceptance of such defective, lame meditations or prayers; but we are apt to think that he will abhor both them and us, and that he can take no pleasure in them, yea, that it is as good not pray at all. Here faith hath full relief in Christ: two things it can say from him to encourage the fearful soul: (1.) That our acceptance with the Father is through the merits of his Son; and he is worthy, though we are unworthy. If we have but the worthiness of faith, and repentance, and sincere desire, Christ hath the worthiness of perfect holiness and obedience for us. We go not to the Father in our own names, but in his; and whatever we ask the Father in the name of Christ according to his will, he will give it us, John xvi. 23; xiv. 13; xv. 16. (2.) That all the infirmities of our souls and services are forgiven us through Christ: he hath undertaken to answer for them all, and to justify us from all such accusations. By faith thou mayst, as it were, hear Christ thus speaking for thine encouragement: Go boldly, poor sinner, into my Father's presence: fear not the guilt of thy sins, nor the imperfection of thy prayers; as long as thou truly repentest of them, and desirest to be delivered from them, and trustest in me, I am thy worthiness; my righteousness is perfect without spot; I have taken all thy faults and failings upon me; I have undertaken to answer for all the imperfections of thy holy things: sincerity is thy endowment; perfection is mine: trust me in the performance of the trust which I have undertaken.
7. Sometimes, the soul that would draw near to God, is overwhelmed with grief and terror, so that the sense of sin, and danger, and misery do even distract men, and cast them into an agony; so that they say with David, Psal. lxxvii. 2-4, "My soul refused to be comforted, I remembered God and was troubled; I complained: and my spirit was overwhelmed. Thou holdest mine eyes waking: I am so troubled that I cannot speak." Yea, they think they feel God thrust them from him, and tell them that he hath utterly forsaken them. In this case, faith must look to Christ, and remember that he was in an agony when he prayed, and in greater agony than ever you were, so that he sweat even drops of blood; and yet in that agony he prayed more earnestly, Luke xxii. 44. He himself once cried out upon the cross, "My God, my God, why hast thou forsaken me?" and yet he was the beloved of the Father, and is now at his right hand in glory: and all this he did that we might not be forsaken. He hath removed the enmity: he hath reconciled us to God. By grief he passed himself to joy, and he will wipe away his servants' tears, and cause their griefs to end in joy.
8. Sometimes, the soul that would draw near to God, is molested with a storm of hideous temptations, and even confounded with a swarm of disordered, perplexed thoughts. Satan assaulteth it with temptations to despair, temptations to horrid blasphemous thoughts, temptations to entangle, intermit, corrupt, or pervert the duty which they are about; so that the soul is discouraged, overwhelmed, and broken with the inward assaults, and troubles, and distractions which it undergoeth. In this case faith hath a Saviour suitable to our relief. It can look to him that was tempted in all points like as we are, without sin, and is now such a High Priest as can be touched with the feeling of our infirmities; and therefore we may come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need, Heb. iv. 14-16. "In all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Priest, in things pertaining to God, to make reconciliation for the sins of the people: for he himself having suffered being tempted, he is able to succour them that are tempted," Heb. ii. 17, 18. He submitted not only to be tempted by Satan, but tempted in a wilderness, where he had no man to comfort him; and to be tempted to the most horrid blasphemy and wickedness, even to fall down and worship the devil himself: and he suffered the tempter violently to carry him to the pinnacle of the temple, Matt. iv. What should we think of ourselves, if we had been used thus? Should we not think that God had utterly forsaken us? He suffered himself to be tempted also by men; by the abuses and reproaches of his enemies; by the desertion of his followers; by the carnal counsel of Peter, persuading him to put by the death which he was to undergo. And he that made all temptations serve to the triumph of his patience, and conquering power, will give the victory also to his grace, in the weakest soul.
9. It would be the greatest attractive to us to draw near to God, and make the thoughts of him pleasant to us, if we could but believe that he dearly loveth us, that he is reconciled to us, and taketh us for his children, and that he taketh pleasure in us, and that he resolveth for ever to glorify us with his Son; and that the dearest friend that we have in the world, doth not love us the thousandth part so much as he. And all this in Christ, is clearly represented to the eye of faith. All this is procured for believers by him; and all this is given to believers in him: in him God is reconciled to us: he is our Father, and dwelleth among us, and in us, and walketh in us, and is our God, 2 Cor. vi. 16-18. Light and heat are not more abundant in the sun, than love is in Jesus Christ. To look on Christ, and not perceive the love of God, is as to look on the sun, and not to see and acknowledge its light. Therefore whenever you find your hearts averse to God, and to have no pleasure in him, look then to Jesus, and observe in him the unmeasurable love of God: that "you may be able to comprehend with all the saints, what is the breadth and length, and depth and height, and to know the love of Christ which passeth knowledge, that you may be filled with all the fulness of God," Eph. iii. 18, 19. Love and goodness are that to the will, which delicious sweetness is to the sensitive appetite. Draw near then and taste the feast of love which God hath prepared and proposed by his Son. Dost thou not see or feel the love of God? Come near, and look upon God incarnate; upon a crucified Christ; upon the covenant sealed in his blood; upon all the benefits of his redemption; upon all the privileges of the saints; and upon the glory purchased, possessed, and promised by him: put thy hand into his wounded side, and be not faithless, but believing; and then thou wilt cry out, "My Lord, and my God."
10. So also, when the soul would fain perceive in itself the flames of love to God, it is the beholding of Christ by faith, which is the striking of fire, and the effectual means of kindling love. And this is the true approach to God, and the true communion and converse with him: so far as we love him, so far we draw near him, and so far we have true communion with him. Oh what would the soul of a believer give, that it could but burn in love to God, as oft as in prayer, or meditation, or conference, his name and attributes are mentioned or remembered! For this, there is no such powerful means, as believingly to look on Christ, in whom such glorious love appeareth, as will draw forth the love of all that by a lively faith discern it. Behold the love that God hath manifestedby his Son, and thou canst not but love him who is the spring of this transcendent love. In the law God showeth his frowning wrath; and therefore it breedeth the "spirit of bondage unto fear:" but in Christ God appeareth to us not only as loving us, but as love itself; and therefore as most lovely to us, giving us the spirit of adoption, or of filial love, by which we fly and cry to him as our Father.
11. The actual undisposedness and disability of the soul, to prayer, meditation, and all holy converse with the blessed God, is the great impediment of our walking with him; and against this our relief is all in Christ. He is filled with the Spirit, to communicate to his members: he can quicken us when we are dull: he can give us faith when we are unbelieving: he can give us boldness when we are discouraged: he can pour out upon us the Spirit of supplication, which shall help our infirmities, when we know not what to pray for as we ought. Beg of him, then, the spirit of prayer: and look to his example, who prayed with strong cries and tears, and continued all the night in prayer, and spake a parable to this end, that we should always pray, and not wax faint, Luke xviii. 1. Call to him, and he that is with the Father will reach the hand of his Spirit to you, and will quicken your desires, and lift you up.
12. Sometimes, the soul is hearkening to temptations of unbelief, and doubting whether God observe our prayers, or whether there is so much to be got by prayer as we are told. In such a case faith must look to Christ, who hath not only commanded it, and encouraged us by his example; but also made us such plentiful promises of acceptance with God, and the grant of our desires. Recourse to these promises will animate us to draw nigh to God.
13. Sometimes, the present sense of our vileness, who are but dust and despicable worms, doth discourage us, and weaken our expectations from God. Against this, what a wonderful relief is it to the soul, to think of our union with Christ, and of the dignity and glory of our Head! Can God despise the members of his Son? Can he trample upon them that are as his flesh and bone? Will he cut off, or forsake, or cast away the weakest parts of his body?
14. Sometimes, the guilt of renewed infirmities or decays doth renew distrust, and make us shrink; and we are like the child in the mother's arms, that feareth when he loseth his hold, as if his safety were more in his hold of her, than in her hold of him. Weak duties have weak expectations of success. In this case, what an excellent remedy hath faith, in looking to the perpetual intercession of Christ. Is he praying for us in the heavens, and shall we not be bold to pray, and expect an answer? O remember that he is not weak, when we are weak; and that it concerneth us, that he prayeth for us: and that we have now an unchangeable Priest, who is able to save them to the uttermost, or to perpetuity, "that come (sincerely) to God by him, seeing he ever liveth to make intercession for them," Heb. vii. 24, 25. If you heard Christ pray for you, would it not encourage you to pray, and persuade you that God would not reject you? Undoubtedly it would.
15. Sometimes, weak christians, that have not gifts of memory or utterance, are apt to think that ministers indeed, and able men, are accepted of God, but that he little valueth such as them. It is here a great encouragement to the soul, to think that Jesus, our great High Priest, doth make all his children priests to God. They are "a chosen generation, a royal priesthood, a holy nation, a peculiar people; that they should show forth the praises of him that hath called them out of darkness into his marvellous light: an holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ," 1 Pet. ii. 5, 9. Even their "broken hearts and contrite spirits, are a sacrifice which God will not despise," Psal. li. 17. He knoweth the meaning of the Spirit's groans, Rom. viii. 26, 27.
16. The strength of corruptions which molest the soul, and are too often struggling with it, and too much prevail, doth greatly discourage us in our approach to that God that hateth all the workers of iniquity. And here faith may find relief in Christ, not only as he pardoneth us, but as he hath conquered the devil and the world himself, and bid us be of good cheer, because he hath conquered, and hath all power given him in heaven and earth, and can give us victorious grace, in the season and measure which he seeth meetest for us. We can do all things through Christ that strengtheneth us. Go to him then by faith and prayer, and you shall find that his grace is sufficient for you.
17. The thoughts of God are the less delightful to the soul, because that death and the grave do interpose, and we must pass through them before we can enjoy him: and it is unpleasing to nature, to think of a separation of soul and body, and to think that our flesh must rot in darkness. But against this, faith hath wonderful relief in Jesus Christ. "Forasmuch as we were partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death, were all their lifetime subject to bondage," Heb. ii. 14, 15. Oh what an encouragement it is to faith, to observe that Christ once died himself, and that he rose from the dead, and reigneth with the Father: it being impossible that death should hold him. And having conquered that which seemed to conquer him, it no more hath dominion over him, but he hath the keys of death and hell. We may now entertain death as a disarmed enemy, and say, "O death, where is thy sting? O grave, where is thy victory?" Yea, it is sanctified by him to be our friend, even an entrance into our Master's joy: it being best for us to depart and be with Christ, Phil. i. 23. And, therefore, death is become our gain, ver. 21. Oh what abundance of strength and sweetness may faith perceive from that promise of Christ, John xii. 26, "If any man serve me, let him follow me, and where I am, there shall also my servant be." As he was dead, but now liveth for evermore, so hath he promised, that "because he liveth, therefore shall we live also," John xiv. 19. But of this, I have written two treatises of death already.
18. The terror of the day of judgment, and of our particular doom at death, doth make the thoughts of God less pleasing and delectable to us. And here, what a relief is it for faith to apprehend that Jesus Christ must be our Judge! And will he condemn the members of his body? Shall we be afraid to be judged by our dearest Friend?—by him that hath justified us himself already, even at the price of his own blood?
19. The very strangeness of the soul to the world unseen, and to the inhabitants and employments there, doth greatly stop the soul in its desires, and in its delightful approaches unto God. Had we seen the world where God must be enjoyed, the thoughts of it would be more familiar and sweet. But faith can look to Christ, and say, My Head is there: he seeth it for me; he knoweth what he possesseth, prepareth, and promiseth to me; and I will quietly rest in his acquaintance with it.
20. Nay, the Godhead itself is so infinitely aboveus, that, in itself, it is inaccessible; and it is ready to amaze and overwhelm us, to think of coming to the incomprehensible Majesty: but it emboldeneth the soul, to think of our glorified nature in Christ, and that, even in heaven, God will everlastingly condescend to us in the Mediator. For the mediation of redemption and acquisition shall be ended, (and thus he shall deliver up the kingdom to the Father,) yet it seems that a mediation of fruition shall continue: for Christ said to his Father, "I will that they also whom thou hast given me, be with me where I am, that they may behold my glory," John xvii. 24. We shall "rejoice," when the "marriage of the Lamb is come," Rev. xix. 7. "They are blessed that are called to his marriage supper," ver. 9. "The Lord God Almighty and the Lamb are the temple and the light of the new Jerusalem," Rev. xxi. 22, 23. Heaven would not be so familiar, or so sweet to my thoughts, if it were not that our glorified Lord is there, in whose love and glory we must live for ever.
O christian, as ever thou wouldst walk with God in comfortable communion with him, study and exercise this life of faith, in the daily use and improvement of Christ, who is our life, and hope, and all.