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Post by Admin on Nov 1, 2023 19:06:04 GMT -5
The General Grand Directions for Walking with God, in a Life of Faith and Holiness: containing the Essentials of Godliness and Christianity
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.
Grand Direction 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. 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 most learned 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 prevalence 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 before the knowledge or belief of things revealed supernaturally.
7. It is matter of natural revelation that there is a God; 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 over-ruling disposer of all things, and the supreme governor of the rational world, and the great benefactor of
all mankind, and the special favorer 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 his labor is not vain: that we must do our best to know God's will, that we may do it. This, with much more, is of natural revelation, which infidels may know.
8. There is so admirable a concord and correspondences 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. Nay, as the law of nature was exactly fitted to man in his natural innocent estate; 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 may it be so called, as it is exactly suited to the restoration of lapsed, miserable nature; even as Lazarus's restored soul, though supernaturally restored, was the most natural associate of his body;
or as the 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 commixed).
13. Knowledge and faith are the eye of the new creature, and love is in 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.
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 ensnare 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.
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Post by Admin on Jan 12, 2024 15:12:55 GMT -5
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 him for 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. 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 Law-giver, 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. 1:30. 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
heathen 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. And it is
objectively that Christ is said to dwell in our hearts by faithg. 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): "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. 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, "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-eminencek." "In him it is that we who were sometime
afar 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 afar 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," "In him" it is "that we
have boldness and access with confidence through faith in himm; he
is the way, the truth, and the life: and no man cometh to the Father,
but by him." 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 faitho." "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." So that we must have "all our
communion with God through himq."
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. 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 must have 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 blind 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: 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: "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 Sont. 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 shapex. No man hath seen the Father, save he which is of
God; he hath seen the Father. No man knoweth the Father save the
Son, and he to whomsoever the Son will reveal him." 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 hath 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, "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 shewed himself in the clearest glass that ever did reveal him.
Think of him, therefore, as he appeared in our flesh: as he shewed
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 you may 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 we see how the Father hath
regarded us, and set his heart upon us, and sent his Son to seek and
save us. O 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 frighted 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. Shall pardoned
sins drive us from him that pardoned them? He hath justified us by
his righteousness. The curse and condemnation 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 approaches to 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 to 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.
(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, "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 a greater agony than ever you were, so that he sweat
even drops of blood: and yet in that agony he prayed more
earnestlye. 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 an 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. "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." 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. 4. 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. 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 Godh." 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 do we draw near him, and so far have we
true communion with him. O 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 manifested by his Son, and thou canst
not but love him, who is the spring of this transcendent love. In the
law, God sheweth 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. 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." 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 the 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 shew 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." Even their
"broken hearts and contrite spirits, are a sacrifice which God will not
despisel." He knoweth the meaning of the Spirit's groan.
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 the 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 strengthened 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." 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 Christn. And, therefore,
death, is become our gain. O what abundance of strength and
sweetness may faith perceive from that promise of Christ, "If any
man serve me, let him follow me, and where I am, there shall also my
servant bep." As he was dead, but now liveth for evermore, so hath
he promised, that "because he liveth, therefore shall we live also."
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 above us, 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." We shall "rejoice," when the
"marriage of the Lamb is comes." "They are blessed that are called to
his marriage supper." "The Lord God Almighty and the Lamb are the
temple and the light of the new Jerusalemu." 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.
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Post by Admin on Jan 12, 2024 15:17:31 GMT -5
Grand Direct. III.
'Understand well what it is to believe in the Holy Ghost: and see
that he dwell and operate in thee, as the life of thy soul, and that
thou do not resist or quench the Spirit, but thankfully obey him.'
Each person in the Trinity, is so believed in by Christians, as that in
baptism, they enter distinctly into covenant with them; which is, to
accept the mercies of, and perform the duties to, each person
distinctly. As to take God for our God, is more than to believe that
there is a God; and to take Christ for our Saviour, is more than barely
to believe that he is the Messiah: so to believe in the Holy Ghost, is to
take him for Christ's agent or advocate with our souls, and for our
guide, and sanctifier, and comforter, and not only to believe that he
is the third person in the Trinity. This, therefore, is a most practical
article of our belief.
If the blasphemy against the Holy Ghost be the unpardonable sin,
then all sin against the Holy Ghost, must needs have a special
aggravation by being such: and if the sin against the Holy Ghost be
the greatest sin, then our duty towards the Holy Ghost, is certainly
none of our smallest duties. Therefore the doctrine of the Holy Spirit,
and our duty towards him, and sin against him, deserve not the least,
or last place in teaching, learning, and most serious consideration.
Two sorts do most dangerously sin against, or abuse the Holy Ghost.
The first are the profane, who through custom and education, can
say 'I believe in the Holy Ghost,' and say, that 'he sanctifieth them
and all the elect people of God;' but hate or resist all sanctifying
works and motions of the Holy Ghost, and hate all those that are
sanctified by him, and make them the objects of their scorn, and
deride the very name of sanctification, or at least the thing.
The second sort are the enthusiasts, or true fanatics, who advance,
extol, and plead for the Spirit, against the Spirit; covering their
greatest sins against the Holy Ghost, by crying up, and pretending to
the Holy Ghost. They plead the Spirit in themselves, against the
Spirit in their brethren, yea, and in almost all the church: they plead
the authority of the Spirit in them, against the authority of the Spirit
in the Holy Scriptures; and against particular truths of Scripture; and
against several great and needful duties, which the Spirit hath
required in the word; and against the Spirit in their most judicious,
godly, faithful teachers. But can it be the Spirit that speaks against
the Spirit? Is the Spirit of God against itself? Are we "not all baptized
by one Spirit" (and not divers or contrary) "into one body?" But it is
"no marvel, for satan to be transformed into an angel of light, or his
ministers into the ministers of Christ, and of righteousness, whose
end shall be according to their worksc." The Spirit himself, therefore,
hath commanded us, that we "believe not every spirit, but try the
spirits whether they be of God; because many false prophets are gone
out into the world:" "Yea, the Spirit speaketh expressly, that in the
latter times some shall depart from the faith, giving heed to seducing
spirits, and doctrines of devilse." Therefore take heed that you
neither mistake nor abuse the Holy Spirit.
I. The doctrine concerning the Holy Ghost, to be believed, is briefly this:
—1. That the Holy Ghost, as given since the ascension of Christ,
is his agent on earth, or his advocate with men (called by him the
Paraclete). Instead of his bodily presence, which, for a little space, he
vouchsafed to a few, being ascended, he sendeth the Holy Spirit, as
better for them, to be his agent continually to the end, and unto all,
and in all that do believe.
2. This Holy Spirit, so sent, infallibly
inspired the holy apostles and evangelists, first to preach, and then to
write the doctrine of Christ, contained (as indited by him) in the
Holy Scriptures; perfectly imprinting therein the holy image of Godg.
3. The same Spirit in them, sealed this holy doctrine, and the
testimony of these holy men, by many miracles and wonderful gifts,
by which they did actually convince the unbelieving world, and plant
the churches.
4. The same Spirit (having first by the apostles, given a
law or canon to the universal church, constituting its offices, and the
duty of the officers, and the manner of their entrance,) doth qualify
and dispose men, for the stated, ordinary, ministerial work (which is
to explain and apply the aforesaid Scriptures), and directeth those
that are to ordain and choose them (they being not wanting on their
part); and so he appointeth pastors to the church.
5. The same Spirit
assisteth the ministers (thus sent in their faithful use of the means,)
to teach and apply the Holy Scriptures, according to the necessities
of the people, the weight of the matter, and the majesty of the word
of God.
6. The same Spirit doth, by this word (heard or read), renew
and sanctify the souls of the elect; illuminating their minds; opening
and quickening their hearts; prevailing with, changing, and resolving
their wills, thus writing God's word, and imprinting his image by his
word, upon their hearts; making it powerful to conquer and cast out
their strongest, sweetest, dearest sins; and bringing them to the
saving knowledge, love, and obedience of God in Jesus Christi.
7]The same Holy Spirit assisteth the sanctified, in the exercise of this grace,
to the increase of it, by blessing and concurring with the means
appointed by him to that end; and helpeth them to use those means,
perform their duties, conquer temptations, oppositions, and
difficulties, and so confirmeth and preserveth them to the end.
8.The same Spirit helpeth believers, in the exercise of grace, to feel it,
and discern the sincerity of it in themselves, in that measure as they
are meet for, and in these seasons when it is fittest for them.
9. The same Spirit helpeth them, hereupon, to conclude that they are
justified and reconciled to God, and have right to all the benefits of
his covenant.
10. Also, he assisteth them actually to rejoice in the
discerning of this conclusion. For though reason of itself may do
something in these acts, yet, so averse is man to all that is holy, and
so many are the difficulties and hindrances in the way, that, to the
effectual performance, the help of the Spirit of God is necessary.
By this enumeration of the Spirit's operations, you may see the errors
of many detected, and many common questions answered.
1. You may see their blindness, that pretend the Spirit within them, against
Scripture, ministry, or the use of God's appointed means: when the
same Spirit first indited the Scripture, and maketh it the instrument
to illuminate and sanctify our souls. God's image is,
(1.) Primarily, in Jesus Christ his Son.
(2.) Derivatively, by his Spirit, imprinted perfectly in the Holy Scriptures.
(3.) And by the Scripture, or the holy
doctrine of it, instrumentally impressed on the soul. So that the
image of God in Christ, is the cause of his image in his holy word or
doctrine, and his image in his word, is the cause of his image on the
heart. So a king may have his image,
(1.) Naturally, on his son, who is like his father.
(2.) Expressively, in his laws, which express his wisdom, clemency, and justice.
(3.) And effectively, on his subjects
and servants, who are by his laws reduced to a conformity to his
mind. As a man may first cut his arms or image on his seal, and then
by that seal imprint it on the wax; and though it be perfectly cut on
the seal, it may be imperfectly printed on the wax; so God's image is
naturally perfect in his Son, and regularly or expressively perfect on
the seal of his holy doctrine and laws; but imperfectly on his subjects,
according to their reception of it in their several degrees.
Therefore, it is easy to discern their error, that tell men the light or
Spirit within them, is their rule, and a perfect rule, yea, and that it is
thus in all men in the world; when God's Word and experience flatly
contradict it, telling us that infidels and enemies of God, and all the
ungodly are in darkness, and not in the light; and that all that speak
not according to this Word, (the law and testimony) have "no light in
them;" and therefore no "perfect light to be their rule." The Ministry
is sent, to bring them from darkness to light: therefore, they had not
a sufficient light in them beforel. "Wo to them that put darkness for
light, and light for darkness:" telling the children of darkness, and
the haters of the light, that they have a perfect light and rule within
them, when God saith, "They have no light in themn." "He that saith
he is in the light, and hateth his brother, is in darkness even till
now." The light within a wicked man, is "darkness" and "blindness,"
and therefore not his rule. Even the light that is in godly men, is the
knowledge of the rule, and not the rule itself at all, nor ever called so
by God. Our rule is perfect; our knowledge is imperfect: for Paul
himself saith, "We know in part: but when that which is perfect is
come, then that which is in part, shall be done away: now we see
through a glass darkly." "The Gospel is hid to them that are lost,"
being "blinded by satan."
There is an admirable, unsearchable concurrence of the Spirit, and
his appointed means, and the will of man, in the procreation of the
new creature, and in all the exercises of grace, as there is of male and
female in natural generation; and of the earth, the sun, the rain, the
industry of the gardener, and the seminal virtue of life and
specification, in the production of plants with their flowers and
fruits. And as wise as it would be to say, it is not the male but the
female, or not the female but the male that generateth; or to say, it is
not the earth but the sun, or not the sun but the rain, or not the rain
but the seminal virtue, that causeth plants with flowers and fruits: so
wise is it to say, it is not the Spirit but the word and means, or it is
not the word and means but the Spirit, or it is not the reason, and
will and industry of man, but the Spirit: or, if we have not wisdom
enough to assign to each cause its proper interest in the effect, that
therefore we should separate what God hath conjoined, or deny the
truth of the causation, because we comprehend not the manner and
influence—this is but to choose to be befooled by pride, rather than
confess that God is wiser than we.
2. You may here discern also, how the Spirit assureth and comforteth
believers: and how palpably they err, that think the Spirit comforteth
or assureth us of our salvation without the use of its evidencing
grace. The ten things mentioned pp. 190, 191, is all that the Spirit
doth herein. But to expect his comforts without any measure of
discerning his graces, which can only rationally prove our right to the
blessings of the promise, this is to expect that he should comfort a
rational creature not as rational, but darkly cause him to rejoice he
knoweth not why: and that he should make no use of faith to our
comfort: for faith restesth understandingly upon the promise, and
expecteth the performance of it to those that it is made to, and not to
others. Indeed there is a common encouragement and comfort,
which all men, even the worst, may take from the universal,
conditional promise: and there is much abatement of our fears and
troubles that may be fetched from probabilities and uncertain hopes
of our own sincerity and interest in the promise. But to expect any
other assurance or comfort from the Spirit, without evidence, is but
to expect immediate revelations or inspirations to do the work, which
the Word of promise and faith should do. The soul's consent to the
covenant of grace, and fiducial acceptance of an offered Christ, is
justifying, saving faith: every man hath an object in the promise and
offer of the Gospel for this act, and therefore may rationally perform
it. (Though all have not hearts to do it.) This may well be called, faith
of adherence: and is itself our evidence, from which we must
conclude, that we are true believers; the discerning of this evidence,
called by some, 'the reflex act of faith,' is no act of faith at all, it being
no believing of another, but the act of conscience, knowing what is in
ourselves. The discerning and concluding that we are the children of
God, participated of faith and conscientious knowledge, which gave
us the premises of such a conclusion.
3. You may hence perceive also how we are said to be "sealed" by the
Spirit: even as a man's seal doth signify the sealed to be his own: so
the "Spirit of holiness in us," is God's seal upon us, signifying that we
are hiss. Every one that "hath the Spirit," is sealed by having it: and
this is his evidence, which, if he discern, he may know that he is thus
sealed.
4. Hereby also you may see what the "earnest and first fruits of the
Spirit" is: the Spirit is given to us by God, as the earnest of the glory
which he will give us. To whomsoever he giveth the spirit of faith,
and love, and holiness, he giveth the seed of life eternal, and an
inclination thereto, which is his earnest of it.
5. Hereby also you may see how the Spirit witnesseth that we are the
children of God: the word 'witness' is put here principally for
evidence: if any one question our adoption, the witness or evidence
which we must produce to prove it, is the "Spirit of Jesus sanctifying
us," and dwelling in us: this is the chief part (at least) of the sense of
the text, Rom. 8:16. Though it is true, that the same Spirit witnesseth
by
(1.) Shewing us the grace which he hath given us;
(2.) And by shewing us the truth of the promise made to all believers:
(3.) And by helping us from those promises to conclude with boldness, that we
are the children of God:
(4.) And by helping us to rejoice therein.
II. I have been the longer (though too short) in acquainting you with
the office of the Holy Ghost (supposing your belief that he is the third
person in the Trinity) because it is an article of grand importance,
neglected by many that profess it, and because there are so many and
dangerous errors in the world about it. Your great care now must be,
1. To find this Spirit in you, as the principle of your operations: and,
2. To obey it, and follow its motions, as it leadeth you to communion
with God. Of the first I have spoken in the first chapter. For the
second, observe these few Directions.
Direct. I. 'Be sure you mistake not the Spirit of God and its motions,
nor receive, instead of them, the motions of satan, or of your
passions, pride, or fleshly wisdom.'—It is easy to think you are
obeying the Spirit, when you are obeying satan and your own
corruptions against the Spirit. By these fruits the Spirit of God is
known.
1. The Spirit of God is for heavenly Wisdom, and neither for
foolishness nor treacherous craftiness.
2]The Spirit of God is a spirit of
Love, delighting to do good; its doctrine and motions are for love,
and tend to good; abhorring both selfishness and hurtfulness to others.
3. He is a Spirit of Concord, and is ever for the unity of all believers;
abhorring both divisions among the saints, and carnal
compliances and confederacies with the wicked,
4. He is a Spirit of Humility and self-denial, making us, and our knowledge, and gifts,
and worth, to be very little in our own eyesz; abhorring pride,
ambition, self-exalting, boasting, as also the actual debasing of ourselves by earthliness or other sin.
5. He is a Spirit of Meekness,and patience, and forbearance; abhorring stupidity, and inordinate
passion, boisterousness, tumult, envy, contention, reviling, and revenge.
6. He is a Spirit of Zeal for God, resolving men against
known sin, and for known truth and duty; abhorring a furious,
destroying zeal, and also an indifferency in the cause of God, and a
yielding compliance with that which is against it.
7. He is a Spirit of Mortification, crucifying the flesh, and still contending against it, and
causing men to live above all the glory, and riches, and pleasures of
the world: abhorring both carnal licentiousness and sensuality, and
also the destroying and disabling of the body, under the pretense of true mortification.
8. The Spirit of Christ contradicted not the
doctrine of Christ in the holy Scripture, but moves us to an exact
conformity thereto. This is the sure rule to try pretenses and
motions of every spirit by: for we are sure that the Spirit of Christ is
the author of that Word; and we are sure he is not contrary to himself.
9. The motions of the Spirit do all tend to our good, and are
neither ludicrous, impertinent, or hurtful finally: they are all for the
perfecting of sanctification, obedience, and for our salvation.
Therefore unprofitable trifles, or despair, and hurtful distractions
and disturbances of mind, which drive from God, unfit for duty, and
hinder salvation, are not the motions of the Spirit of God.
10. Lastly, The Spirit of God subjecteth all to God, and raiseth the heart to him,
and maketh us spiritual and divine, and is ever for God's gloryg.
Examine the texts here cited, and you will find that by all these fruits
the Spirit of God is known from all seducing spirits, and from the
fancies or passions of self-conceited men.
Direct. II. 'Quench not the Spirit, either by wilful sin or by your
neglecting of its offered help.'—It is as the spring to all your spiritual
motions; as the wind to your sails: you can do nothing without it.
Therefore reverence and regard its help, and pray for it, and obey it,
and neglect it not. When you are sure it is the Spirit of God indeed,
that is knocking at the door, behave not yourselves as if you heard not.
1. Obey him speedily: delay is a present, unthankful refusal, and a kind of denial.
2. Obey him thoroughly: a half obedience is disobedience.
Put him not off with Ananias and Sapphira's gift; the
half of that which he requireth of you.
3. Obey him constantly: not sometime hearkening to him, and more frequently neglecting him;
but attending him in a learning, obediential course of life.
Direct. III. 'Neglect not those means which the Spirit hath appointed
you to use, for the receiving of its help, and which he useth in all his
holy operations.'—If you will meet with him, attend him in his own
way, and expect him not in by-ways where he useth not to go. Pray,
and meditate, and hear, and read, and do your best, and expect his
blessing. Though your ploughing and sowing will not give you a
plentiful harvest without the sun, and rain, and the blessing of God,
yet these will not do it neither, unless you plough and sow. God hath
not appointed a course of means in nature or morality in vain, nor
will he use to meet you in any other way.
Direct. IV. 'Do most when the Spirit helpeth you most.'—Neglect not
the extraordinary measures of his assistance: if he extraordinarily
help you in prayer, or meditation, improve that help, and break not
off so soon as at other times (without necessity): not that you should
omit duty till you feel his help: for he useth to come in with help in
the performance, and not in the neglect of duty: but tire not yourself
with affected length, when you want the life.
Direct. V. 'Be not unthankful for the assistance he hath given you.'—
Deny not his grace: ascribe it not to nature: remember it to
encourage your future expectations: unthankfulness and neglect are
the way to be denied further help.
Quest. 'But how shall I know whether good effects be from the
means, or from my reason and endeavour, and when from the Spirit
of God?'
Ans. It is as if you should ask, How shall I know whether my harvest
be from the earth, or sun, or rain, or God, or from my labour? I will
tell you how. They are all concauses: if the effect be there, they all
concur: if the effect be wanting, some of them are wanting. It is
foolish to ask, which is the cause, when the effect is not produced but
by the concurrence of them all. If you had asked, which cause did
fail, when the effect faileth? there were reason in that question: but
there is none in this. The more to blame those foolish atheists, that
think God or the Spirit is not the cause, if they can but find that
reason and means are in the effect. Your reason, and conscience, and
means would fall short of the effect, if the Spirit put not life into all.
Obj. 'But I am exceedingly troubled and confounded with continual
doubts about every motion that is in my mind, whether it be from the Spirit of God, or not.'
Answ. The more is your ignorance, or the malice of satan causing
your disquiet. In one word, you have sufficient direction to resolve
those doubts, and end those troubles. Is it good, or evil, or
indifferent, that you are moved to? This question must be resolved
from the Word of God, which is the rule of duty. If it be good, in
matter, and manner, and circumstances, it is from the Spirit of God,
(either its common or special operation): if it be evil or indifferent,
you cannot ascribe it to the Spirit. Remember that the Spirit cometh
not to you, to make you new duty which the Scripture never made
your duty, and so bring an additional law; but to move and help you
in that which was your duty before. (Only it may give the matter,
while Scripture giveth the obligation by its general command.) If you
know not what is your duty, and what not, it is your ignorance of
Scripture that must be cured: interpret Scripture well, and you may
interpret the Spirit's motions easily. If any new duty be motioned to
you, which Scripture commandeth not, take such motions as not
from God: (unless it were by extraordinary, confirmed revelation.)
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Post by Admin on Jan 12, 2024 15:35:56 GMT -5
Grand Direct. IV. 'Let it be your chiefest study to attain to a true, orderly, and practical knowledge of God, in his several attributes and relations; and to find a due impression from each of them upon your hearts, and a distinct, effectual improvement of them in your lives.' Because I have written of this point more fully in another treatise, "Of the Knowledge of God, and Converse with Him," I shall but briefly touch upon it here, as not willing to repeat that which there is delivered: Only, let me briefly mind you of these few things:
1.That the true knowledge of God is the sum of godliness, and the end of all our other knowledge, and of all that we have or do as Christians. As
Christ is a teacher that came from God, so he came to call and lead us unto God; or else he had not come as a Saviour. It is from God that we fell by sin,and to God that we must be restored by grace.To save us, is to restore us to our perfection,and our happiness; and that is to restore us unto God.
2. That the true knowledge of God, is powerful and effectual upon the heart and life: and every attribute and relation of God, is so to be
known, as to make its proper impress on us: and the measure of this saving knowledge, is not to be judged of, by extensiveness, or
number of truths concerning God which we know, so much as by the clearness, and intensiveness, and the measure of its holy effects upon the heart.
3. This is it that denominates both ourselves, and all our duties HOLY: when God's image is thus imprinted on us; and we are like him by the new birth, as children to their father; and by his knowledge, both our hearts and lives are made divine; being disposed unto God, devoted to him and employed for him; he being our life, and light, and love.
4. This is the sum of the covenant of God with man, "I will be thy God, and thou shalt be my people." And the other parts of the covenant, "that Christ be our Saviour, and the Holy Ghost our Sanctifier," are both subservient unto this; there being now no coming unto God, but as reconciled in Christ our Mediator, and by the teaching and drawing of the Holy Ghost. To be our God, is to be to us an absolute Owner, a most righteous Governor, and a most bountiful Benefactor or Father; as having created us, redeemed and regenerated us; and this according to his most blessed nature, properties, and perfections.
5. It is not only a loose and inconstant effect of your particular thoughts of God, that is the necessary impress of his attributes (as to fear him, when you remember his greatness and justice): but it must be a habit or holy nature in you, every attribute having made its stated image upon you; and that habit or image being in you, a constant principle of holy, spiritual operations. A habit of reverence, belief, trust, love, &c. should be, as it were, your nature.
6. Not that the knowledge of God in his perfections, should provoke us to desire his properties and perfections: for to have such an
aspiring desire to be gods, were the greatest pride and wickedness. But only we must desire,
(1.) To be as like God, in all his communicable excellencies, as is agreeable to our created state and capacity.
(2.) And to have as near and full communion with him, as we can attain to and enjoy.
7. The will of God, and his goodness, and holiness, are more nearly propounded to us, to be the rule of our conformity, than his power, and his knowledge. Therefore his law is most immediately the expression of his will; and our duty and goodness lie in our conformity to his law: being holy as he is holy. Because I may not stand on the particulars, I shall give you a brief, imperfect scheme of that of God, which you must thus know.
God is to be known to us of the Attributes fit for the more capacious, is reserved for another Tractate.
For the right improvement of the knowledge of all these attributes of God, I must refer you to the forementioned treatise. The acts which you are to exercise upon God, are these:
1. The clearest knowledge you can attain to:
2. The firmest belief:
3. The highest estimation:
4. The greatest admiration:
5. The heartiest and sweetest complacency or love:
6. The strongest desire:
7. A filial awfulness, reverence, and fear:
8. The boldest, quieting trust and confidence in him:
9. The most fixed waiting, dependance, hope, and expectation:
10. The most absolute self-resignation to him:
11. The fullest and quietest submission to his disposals:
12. The humblest and most absolute subjection to his governing authority and will, and the exacts obedience to his laws.
13. The boldest courage and fortitude in his cause, and owning him before the world in the greatest sufferings.
14. The greatest thankfulness for his mercies.
15. The most faithful improvement of his talents, and use of his means, and performance of our trust.
16. A reverent and holy use of his name and word: with a reverence of his secrets; forbearing to intrude or meddle with them.
17. A wise and cautious observance of his providences, public and private; neither neglecting them, nor mis-interpreting them; neither
running before them, nor striving discontentedly against them.
18. A discerning, loving, and honoring his image in his children, notwithstanding their infirmities and faults; without any friendship
to their faults, or over-magnifying, or imitating them in any evil.
19. A reverent, serious, spiritual adoration, and worshipping, in public and private, with soul and body, in the use of all his holy ordinances;
but especially in the joyful celebration of his praise, for all his perfections and his mercies.
20. The highest delight, and fullest content and comfort in God, that we can attain: especially a delight in knowing him, and obeying and pleasing him, worshipping and praising him, loving him, and being beloved of him, through Jesus Christ; and in the hopes of the perfecting of all these, in our
everlasting fruition of him in heavenly glory.
All these are the acts of piety towards God; which I lay together for your easier observation and memory: but some of them must be more fully opened, and insisted on.[/font][/font]
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Post by Admin on Jan 12, 2024 15:54:08 GMT -5
Grand Direct. V.
'Remember that God is your Lord, or Owner: and see that you make an absolute resignation of yourselves, and all that you have, to him as his own; and use yourselves and all accordingly: trust him with his own, and rest in his disposals.'
Of this, I have already spoken in my "Sermon of Christ's Dominion," and in my "Directions for a sound Conversion:" and therefore must but touch it here. It is easy, notionally to know and say that God is our Owner, and we are not our own: but if the habitual, practical knowledge of it, were as easy, or as common, the happy effects of it would be the sanctification and reformation of the world. I shall first tell you, what this duty is, and how it is to be performed; and then, what fruits and benefits it will produce, and what should move us to it.
I. The duty lieth in these acts: 1. That you consider the ground of God's propriety in you;
(1.) In making you of nothing, and preserving you.
(2.) In redeeming you by purchase.
(3.) In regenerating you, and renewing you for himself. The first is the ground of his common natural propriety, in you and all things. The second is the ground of his common, gracious propriety in you and all men, as purchased by Christ, Rom. 14:9. John 13:3. The third is the ground of his special,
gracious propriety in you, and all his sanctified, peculiar people.
Understand and acknowledge what a plenary dominion God hath over you, and how absolutely and wholly you are his.
2. Let it exceedingly please you, to think that you are wholly his: it being much better for you, as to your safety, honor, and happiness, than
to be your own, or any's else.
3. As God requires it in his covenant of grace, that he have his right, by your consent, and not by constraint; so you must thankfully accept the motion, and with hearty and full consent of will, resign yourselves to him, as his own, even as his creatures, his ransomed ones, and his regenerate children, by a covenant never to be violated.
4. You must carefully watch against the claim and reserves of carnal selfishness; lest while you confess you are God's, and not your own, you should secretly still, keep possession of yourselves against him, or re-assume the possession which you surrendered.
5. You must use yourselves ever after, as God's, and not your own.
II. In this using yourselves as wholly God's, consists both your further duty, and your benefits.
1. When God's propriety is discerned and consented to, it will make you sensible how you are obliged to employ all your powers of soul and body to his service; and to perceive that nothing should be alienated from him, no creature having any co-ordinate title to a thought of your hearts, or a glance of your affection, or a word of your mouths, or a minute of your time.
The sense of God's propriety, must cause you to keep constant accounts between God and you; and to call yourselves to a frequent reckoning, whether God have his own, and you do not defraud him; whether it be his work that you are doing; and for him that you think,
and speak, and live? And all that you have, will be used as his, as well as yourselves: for no man can have any good thing, that is more his
own, than he is his own himself.
2. Propriety discerned, doth endear us in affection to our owner. As we love our own children, so they love their own fathers. Our very dogs love their own master's better than another. When we can say with Thomas, "My Lord, and my God," it will certainly be the voice of love. God's common propriety in us, as his created and ransomed ones, obliges us to love him with all our heart; but the knowledge of his peculiar propriety, by regeneration, will more effectually command our love.
3. God's propriety perceived, will help to satisfy us of his love and care of us: and will help us to trust him in every danger; and so take
off our inordinate fear, and anxieties, and caring for ourselves. The apostle proves Christ's love to his church, from his propriety, "No
man ever yet hated his own flesh." God is not regardless of his own.
As we take care of our cattle, to preserve them, and provide for them, more than they do for themselves, for they are more ours than their own; so God is more concerned in the welfare of his children, than they are themselves, they being more his than their own. Why are we afraid of the wrath and cruelty of man? Will God be mindless and negligent of his own? Why are we over-careful and distrustful of his providence? Will he not take care of his own, and make provision for them? "God, even our own God shall bless us." God's interest in his church, and cause, and servants, is an argument which we may plead with him in prayer, and with which we may greatly encourage our confidence. "For my name's sake will I defer mine anger, and for my
praise will I refrain for thee, that I cut thee not off. For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory to another." "But now, thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel; Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. When thou passes through the waters, I will be with thee, " If God should neglect our interest, he will not neglect his own.
God's propriety in us discerned, doth so much aggravate our sin against him, that it should greatly restrain us; and further, our humiliation and recovery when we are fallen: "Ye shall be holy unto me: for I the Lord am holy, and have severed you from other people, that ye should be mine." "I swore unto thee, and entered into a covenant with thee, and thou becomes mine, saith the Lord," when he is aggravating Jerusalem's sin. "Ye are not your own: for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are Gods." Justice requires, that every one have his own.
5. It should silence all murmurings and repining's against the providence of God, to consider that we are his own. Doth he afflict you? and are you not his own? Doth he kill you? are you not his own?
As a ruler, he will shew you reason enough for it in your sins: but as your absolute Lord and owner, he need not give you any other reason, than that he may do with his own as he list. It is not possible that he can do any wrong to that, which is absolutely his own. If he deny you health, or wealth, or friends, or take them from you; he denies you, or taketh from you nothing but his own. Indeed, as a governor and a father, he hath secured the faithful of eternal life: otherwise, as their owner, he could not have wronged them, if he had made the most innocent, as miserable as he is capable to be. Do you labor, and beat, and kill your cattle, because they are your own (by an imperfect propriety)? and dare you grudge at God for afflicting his own, when their consciences tell them, that they have deserved it, and much more?
And that you may not think that you have resigned yourselves to God entirely, when you do but hypocritically profess it, observe:
1. That man is not thus resigned to God, that thinketh any service too much for God that he can do.
2. Nor he that thinketh any cost too great for God, that he is called to undergo.
3. Nor he that thinketh that all is won, of his time, or wealth, or pleasure, or anything which he can save or steal from God: for all is lost that God hath not.
4. Nor he that must needs be the disposer of himself, and his condition and affairs, and God must humour him, and accommodate his providence to his
carnal interest and will, or else he cannot bear it, or think well of it.
5. Remember that all that is bestowed in sin upon God's enemies is used against him, and not as his own.
6. And that he that hides his talent, or uses it not at all, cannot be said to use it for God. Both idleness, and alienating the gifts of God, are a robbing him of his own.
III. To help you in this work of self-resignation, often consider:
1. That if you were your own, you were most miserable. You could not support, preserve, or provide for yourselves: who should save you in the hour of temptation or distress? Alas! if you are humbled Christians, you know so much of your own insufficiency, and feel yourselves such a daily burden to yourselves, that you have sure, enough of yourselves ere now. And beg of God, above all your enemies, to save you from yourselves; and of all judgments, to save you from being forsaken of God, and given up to yourselves.
2. Remember that none in the world hath sufficient power, wisdom, and goodness, to take the full care and charge of you but God: none
else can save you, or sanctify you, or keep you alive one hour: and therefore it is your happiness and honor that you are his.
3. His right is absolute, and none hath right to you but he. None else did create you, redeem you, or regenerate you.
4. He will use you only in safe and honorable services, and to no worse an end, than your endless happiness.
5. What you deny him, or steal from him, you give to the devil, the world, and the flesh. And do they better deserve it?
6. You are his own in title, whether you will or not; and he will fulfil his will upon you. Your consent and resignation is necessary to your
good, to ease you of your cares, and secure you from present and eternal misery.[/font][/font]
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Post by Admin on Jan 12, 2024 16:16:30 GMT -5
Grand Direct. VI.
'Remember that God is your Sovereign King, to rule and judge
you: and that it is your rectitude and happiness to obey and
please him. Labour therefore to bring your souls and bodies into
the most absolute subjection to him, and to make it your delight
and business sincerely and exactly to obey his will.'
Having resigned yourselves absolutely to God, as your owner, you are
next to submit yourselves absolutely to God, as your governor or
king. How much of our religion consisteth in this, you may see in the
nature of the thing, in the design of the law and Word of God, in the
doctrine and example of Jesus Christ, in the description of the last
judgment, and in the common consent of all the world. Though love
is the highest work of man, yet is it so far from discharging us from
our subjection and obedience, that it constraineth us to it most
powerfully and most sweetly, and must itself be judged of by these
effects. "If ye love me, keep my commandments. He that hath my
commandments, and keepeth them, he it is that loveth me. If any
man love me, he will keep my words: and my Father will love him,
and we will come unto him, and make our abode with him. He that
loveth me not keepeth not my sayingsu." "If ye keep my
commandments, ye shall abide in my love; even as I have kept my
Father's commandments, and abide in his love. Ye are my friends, if
ye do whatsoever I command you." "If ye know these things, happy
are ye if ye do themy." "For this is the love of God, that we keep his
commandments, and his commandments are not grievous." "He that
saith, I know him, and keepeth not his commandment, is a liar, and
the truth is not in him. But whoso keepeth his word, in him verily is
the love of God perfected: hereby know we that we are in him. He
that saith he abideth in him, ought himself also to walk, even as he
walked. If ye know that he is righteous, ye know that every one that
doth righteousness is born of hima." "Whosoever abideth in him,
sinneth not: whosoever sinneth, hath not seen him, neither known
him. Little children, let no man deceive you: he that doth
righteousness is righteous, even as he is righteous. He that
committeth sin, is of the devil; for the devil sinneth from the
beginning. For this purpose the Son of God was manifested, that he
might destroy the works of the devil. Whosoever is born of God doth
not commit sin; for his seed remaineth in him: and he cannot sin,
because he is born of God. In this the children of God are manifest,
and the children of the devil: whosoever doth not righteousness is
not of God. And whatsoever we ask, we receive of him, because we
keep his commandments, and do those things that are pleasing in his
sight." "Blessed are they that do his commandments, that they may
have right to the tree of life, and may enter in through the gates into
the cityc."
I set together these testimonies of the Scripture, that the stream of
Divine authority may carry you to a lively sense of the necessity of
obedience.
I shall here first tell you what this full subjection is, and then I shall
direct you how to attain it.
I. As in God there is first his relation of our King, and then his actual
government of us, by his laws and judgment: so in us, there is first
our relation of subjects to God, and then our actual obedience. We
are subjects by divine obligation, before we consent (as rebels are):
but our consent or self-obligation is necessary to our voluntary
obedience, and acceptation with God. Subjection is our stated
obligation to obedience. This subjection and habit of obedience, is
then right and full,
1. When the sense of God's authority over us, is
practical, and not notional only.
2. And when it is deep rooted and
fixed, and become as a nature to us: as a man's intention of his end
is, that hath a long journey to go, which carrieth him on to the last
step: or as a child's subjection to his parents, or a servant's to his
master, which is the habit or principle of his daily course of life.
3. When it is lively, and ready to put the soul upon obedience.
4. When it is constant, keeping the soul in a continual attendance upon the
will of God.
5. When it hath universal respect to all his commandments.
6. When it is resolute, powerful, and victorious against temptations to disobedience.
7. When it is superlative, respecting God as our supreme King, and owning no authority
against him, nor any but what is subordinate to him.
8. When it is voluntary, pleasant, cheerful, and delectable to us to obey him to the utmost of our power.
II. To bring the soul to this full subjection and obedience to God, is
so difficult, and yet so reasonable, so necessary, and so excellently
good, that we should not think any diligence too great, by which it is
to be attained. The Directions that I shall give you, are, some of them
to habituate the mind to an obediential frame, and some of them
also, practically to further the exercise of obedience in particular
acts.
Direct. I. 'Remember the unquestionable, plenary title that God hath,
to the government of you, and of all the world.'—The sense of this
will awe the soul, and help to subject it to him, and to silence all
rebellious motions. Should not God rule the creatures which he hath
made? Should not Christ rule the souls which he hath purchased?
Should not the Holy Ghost rule the souls which he hath regenerated
and quickened?
Direct. II. 'Remember that God is perfectly fit for the government of
you, and all the world.'—You can desire nothing reasonably in a
governor, which is not in him. He hath perfect wisdom, to know what
is best: he hath perfect goodness, and therefore will be most
regardful of his subjects' good, and will put no evil into his laws. He
is almighty, to protect his subjects, and see to the execution of his
laws. He is most just, and therefore can do no wrong, but all his laws
and judgments are equal and impartial. He is infinitely perfect and
self-sufficient, and never needed a lie, or a deceit, or unrighteous
means to rule the world; nor to oppress his subjects to attain his
ends. He is our very end, and interest, and felicity; and therefore
hath no interest opposite to our good, which should cause him to
destroy the innocent. He is our dearest Friend and Father, and loveth
us better than we love ourselves; and therefore we have reason
confidently to trust him, and cheerfully and gladly to obey him, as
one that ruleth us in order to our own felicity.
Direct. III. 'Remember how unable and unfit you are to be governors
of yourselves.'—So blind and ignorant; so biassed by a corrupted will;
so turbulent are your passions; so incessant and powerful is the
temptation of your sense and appetite; and so unable are you to
protect and reward yourselves, that methinks you should fear
nothing in this world more, than to be given up to "your own heart's
lusts, to walk in your own (seducing) counsels." The brutish appetite
and sense, hath got such dominion over the reason of carnal,
unrenewed men, that for such to be governed by themselves, is for a
man to be governed by a swine, or the rider to be ruled by the horse.
Direct. IV. 'Remember how great a matter God maketh of his kingly
prerogatives, and of man's obedience.'—The whole tenor of the
Scripture will tell you this. His precepts, his promises, his
threatenings, his vehement exhortations, his sharp reproofs, the
sending of his Son and Spirit, the example of Christ and all the
saints, the reward prepared for the obedient, and the punishment for
the disobedient;—all tell you aloud, that God is far from being
indifferent whether you obey his laws or not. It will teach you to
regard that, which you find is so regarded of God.
Direct. V. 'Consider well of the excellency of full obedience, and the
present benefits which it bringeth to yourselves and others.'—Our
full subjection and obedience to God, is to the world and the soul, as
health is to the body. When all the humours keep their due
temperament, proportions, and place, and every part of the body is
placed and used according to the intent of nature, then all is at ease
within us: our food is pleasant; our sleep is sweet; our labour is easy:
and our vivacity maketh life a pleasure to us: we are useful in our
places, and helpful to others that are sick and weak. So is it with the
soul that is fully obedient: God giveth him a reward, before the full
reward: he findeth that obedience is a reward to itself; and that it is
very pleasant to do good; God owneth him, and conscience speaketh
peace and comfort to him: his mercies are sweet to him: his burdens
and his works are easy: he hath easier access to God than others. Yea,
the world shall find, that there is no way to its right order, unity,
peace, and happiness, but by a full subjection and obedience to God.
Direct. VI. 'Remember the sad effects of disobedience, even at
present, both in the soul and in the world.'—When we rebel against
God, it is the confusion, ruin, and death of the soul, and of the world.
When we disobey him, it is the sickness or disordering of the soul,
and will make us groan: till our bones are set in joint again, we shall
have no ease: God will be displeased, and hide his face: conscience
will be unquiet: the soul will lose its peace and joy: its former mercies
will grow less sweet: its former rest will turn to weariness: its duty
will be unpleasant,: its burden heavy. Who would not fear such a
state as this?
Direct. VII. 'Consider, that when God doth not govern you, you are
ruled by the flesh, the world, and the devil.'—And what right or
fitness they have to govern you, and what is their work, and final
reward, methinks you should easily discern. "If ye live after the flesh,
ye shall die." "And if ye sow to the flesh, of the flesh ye shall reap
corruptionf." It will strike you with horror, if in the hour of
temptation, you would but think: 'I am now going to disobey God,
and to obey the flesh, the world, or the devil, and to prefer their will
before his will.'
Direct. VIII. 'Turn your eye upon the rebellious nations of the earth,
and upon the state of the most malignant and ungodly men; and
consider, that such madness and misery as you discern in them,
every wilful disobedience to God doth tend to, and partaketh of in its
degree.'—To see a swinish drunkard in his vomit; to hear a raging
bedlam curse and swear; or a malignant wretch blaspheme and scorn
at a holy life: to hear how foolishly they talk against God; and see
how maliciously they hate his servants, one would think should turn
one's stomach against all sin for ever. To think what beasts or
incarnate devils many of the ungodly are. To think what confusion
and inhumanity possess most of those nations that know not God,
one would think should make the least degree of sin seem odious to
us, when the dominion and ripeness of it are so odious.
Direct. IX. 'Mark what obedience is expected by men: and what
influence government hath upon the state and affairs of the world,
and what the world would be without it.'—And sure this will make
you think honourably and delightfully of the government of God.
What would a nation be without government, but like a company of
thieves and lawless murderers? or like the pikes in a pond, that first
eat up the other fish, and then devour one another: the greater living
upon the less. Bears and wolves would live more quietly together,
than ungoverned men, (except those few that are truly subject to the
government of God.) Government maintaineth every man in his
propriety; and keepeth lust and madness from breaking out; and
keepeth peace and order in the world. What would a family be
without government? Children and servants are kept by it in their
proper place and work. Think then how necessary and excellent is
the universal government of God.
Direct. X. 'Think well of the endless rewards and punishments, by
which God will procure obedience to his laws, or vindicate the
honour of his government, on the disobedient.'—That the world may
see that he giveth sufficient motives for all that he requireth, he will
reward the obedient with everlasting blessedness, and punish the
rebels with endless misery. You shall not say that he bids you work
for nothing. Though you can give him nothing but his own, and
therefore can merit nothing of him, in point of commutative justice;
yet, as he is a Governor and a Father, he will put so wide a difference
between the obedient and the rebellious, that one shall be judged to
everlasting joy, with a "Well done, good and faithful servant," and the
other, to "everlasting punishment." Is there not enough in heaven, in
a life of endless joys with God, to make obedience lovely to you, and
to make sin loathsome? Is there not enough in hell, to deter you from
disobedience, and drive you unto God? God will rule whether you
will or not. Consent to be obedient, or he will punish you without
asking your consent.
The Directions for the nearer exciting of your Obedience; and
confirming your full Subjection, are these:
Direct. I. 'Keep still the face of your souls upon God, and in the sense
of his greatness, and of his continual presence, and of his particular
providence.'—And this will keep you in an obediential frame. You
will easily then perceive, that so great a God cannot be disobeyed,
without great iniquity and guilt. And, that a God that is continually
with you, must be continually regarded. And, that a God that exactly
observeth and mindeth the thoughts and words of every man, should
by every man be exactly minded and observed. This will help you to
understand the meaning of the tempter, when you perceive that
every temptation is an urging of you to offend, for nothing, so great a
God, that is just then observing what you do.
Direct. II. 'Always remember whither you are going; that you are
preparing for everlasting rest and joy, and must pass through the
righteous judgment of the Lord: and that Christ is your guide and
governor, but to bring you safely home, as the Captain of your
salvation: and that sin is a rejecting of his help, and of your
happiness.'—Think not that God doth rule you as a tyrant, to your
hurt or ruin, to make his own advantage of you; or by needless laws,
that have no respect to your good and safety; but think of him, as one
that is conducting you to eternal life, and would now guide you by his
counsel, and afterwards take you to his glory. Think that he is leading
you to the world of light, and life, and love, and joy, where there are
rivers of pleasure, and fulness of delight for evermore, that you may
see his face, and feel his love, among a world of blessed spirits; and
not be weeping and gnashing the teeth, with impious, impenitent
souls. And is not such a government as this desirable? It is but like
the government of a physician, to save his patient's life. Or like your
government of your children, which is necessary to their good, that
cannot feed or rule themselves. Or like a pilot's governing the ship,
which is conveying you to possess a kingdom; if the mariners obey
him, they may safely arrive at the desired port; but if they disobey
him, they are all cast away and perish. And should such a
government as this is, seem grievous to you? or should it not be most
acceptable, and accurately obeyed?
Direct. III. 'Still think, what dangers, difficulties, and enemies you
must pass through to this rest, and that all your safety dependeth
upon the conduct and assistance of your guide.'—And this will bring
over self-love to command your strict obedience. You are to pass
through the army of your enemies; and will you here disobey the
Captain of your salvation? or would you have him leave you to
yourselves? Your disease is mortal, and none but Jesus Christ can
cure it; and if he cure it not, you are lost for ever. No pain of gout or
stone is comparable to your everlasting pain! and yet will you not be
obedient to your physician? Think, when a temptation comes, 'If
there were a narrow bridge over the deepest gulf or river, and all my
friends and happiness lay on the further side, and I must needs go
over whether I will or not; if Christ would take me by the hand and
lead me over, would I be tempted to refuse his help, or to lose his
hand? or if he should offer to lose me, and leave me to myself, should
I not tremble, and cry out as Peter, "Lord, save me," or as the
disciples, "Save, Master, we perish?" And should I not then hold him
fast, and most accurately obey him, when he is leading me to life
eternal, that I may escape the gulf of endless misery?'
Direct. IV. 'Remember still, how bad, and blind, and backward, and
deceitful, and weak you are yourselves, and therefore what need you
have of the greatest watchfulness, lest you should disobey your pilot,
and lose your guide, before you are aware.'—O what a heart have we
to watch! A lazy heart, that will be loitering or sitting down, when we
should be following our Lord. A foolish heart, that will let him go,
while we play with every play-fellow in our way. A cowardly heart,
that will steal away, or draw back in danger, when it should follow
our general. A treacherous heart, that will give us the slip, and
deceive us, when we seemed surest of it. A purblind heart, that even
when it followeth Christ, our guide, is hardly kept from missing the
bridge, and falling into the gulf of misery. Think well of these, and
you will obey your governor.
Direct. V. 'Forget not the fruits of your former obedience and
disobedience;'—if you would be kept in an obedient frame.
Remember, that obedience hath been sweetest afterward: and that
you never yet found cause to repent or be ashamed of it. Remember,
that the fruit of sin was bitter, and that when your eyes were opened,
and you saw your shame, you would fain have fled from the face of
God; and that then it appeared another thing to you, than it seemed
in the committing. Remember what groans, and heart's grief it hath
cost you: and into what fears it brought you of the wrath of God: and
how long it was before your broken bones were healed: and what it
cost both Christ and you. And this will make the very name and first
approach of sin, to cast you into a preventing fear. A beast that hath
once fallen into a gulf or quick-sand, will hardly be driven into the
same again. A fish that was once stricken and escaped the hook, will
fear and fly from it the next time. A bird that hath once escaped the
snare, or the talons of the hawk, is afterwards afraid of the sight or
noise of such a thing. Remember where you fell, and what it cost you,
and what you escaped which it might have cost you, and you will
obey more accurately hereafter.
Direct. VI. 'Remember, that this is your day of trial, and what
depends upon your accurate obedience.'—God will not crown untried
servants. Satan is purposely suffered to tempt you, to try whether
you will be true to God or not. All the hope that his malice hath of
undoing you for ever, consisteth in his hope to make you disobedient
to God. Methinks these consderations should awaken you to the
most watchful and diligent obedience. If you were told beforehand,
that a thief or cut-purse had undertaken to rob you, and would use
all his cunning and industry to do it, you would then watch more
carefully than at another time. If you were, in a race to run for your
lives, you would not go then in your ordinary pace. Doth God tell you
before, that he will try your obedience by temptation, and as you
stand or fall, you shall speed for ever; and will not this keep you
watchful and obedient?
Direct VII. 'Avoid those tempting and deluding objects, which are
still enticing your hearts from your obedience; and avoid that
diverting crowd and noise of company or worldly business, which
drowns the voice of God's commands.'—If God call you into a life of
great temptations, he can bring you safely through them all: but if
you rush into it wilfully, you may soon find your own disability to
resist. It is dangerous to be under strong and importunate
temptations, lest the stream should bear us down: but especially to
be long under them, lest we be weary of resisting. They that are long
solicited do too often yield at last: it is hard to be always in a clear,
and ready, and resolute frame: few men have their wits, much less
their graces, always at hand, in a readiness to use. And if the thief
come when you are dropped asleep, you may be robbed before you
can awake. The constant drawings of temptations do oft-times abate
the habit of obedience, and diminish our hatred of sin and holy
resolutions, by slow, insensible degrees, before we yield to commit
the act. And the mind that will be kept in full subjection, must not be
so diverted in a crowd of distracting company or business, as to have
no time to think on the motives of his obedience. This withdrawing
of the fuel may put out the fire.
Direct. VIII. 'If you are unavoidably cast upon strong temptation take
the alarm; and put on all the armour of God, and call up your souls to
watchfulness and resolution, remembering that you are now among
your enemies, and must resist as for your lives.'—Take every
temptation in its naked, proper sense, as coming from the devil, and
tending to your own damnation, by enticing your hearts from your
subjection unto God: suppose you saw the devil himself in his
instruments, offering you the bait of preferment, or honour, or
riches, or fleshly lusts, or sports, or of delightful meats or drinks, to
tempt you to excess; and suppose you heard him say to you plainly,
'Take this for thy salvation: sell me for this thy God, and thy soul,
and thy everlasting hopes; commit this sin, that thou mayst fall
under the judgment of God, and be tormented in hell with me for
ever. Do this to please thy flesh, that thou mayst displease thy God,
and grieve thy Saviour: I cannot draw thee to hell, but by drawing
thee to sin: and I cannot make thee to sin against thy will; nor undo
thee, but by thy own consent and doing: therefore, I pray thee,
consent and do it thyself, and let me have thy company in torments.'
This is the naked meaning of every temptation: suppose, therefore,
you saw and heard all this, with what detestation then would you
reject it? With what horror would you fly from the most enticing
bait? If a robber would entice you out of your way and company, with
flattering words, that you might fall into the hands of his
companions, if you knew all his meaning and design beforehand,
would you be enticed after him? Watch, therefore, and resolve when
you know beforehand the design of the devil, and what he intendeth
in every temptation.
Direct. IX. 'Be most suspicious, fearful, and watchful about that,
which your flesh doth most desire, or finds the greatest pleasure
in.'—Not that you should deny your bodies all delight in the mercies
of God: if the body have none, the mind will have the less: mercy
must be differenced from punishment; and must be valued and
relished as mercy: mere natural pleasing of the senses is in itself no
moral good or evil. A holy improvement of lawful pleasure is a daily
duty: inordinate pleasure is a sin: all is inordinate which tendeth
more to corrupt the soul, by enticing it to sin, and turning it from
God, than to fit and dispose it for God and his service, and preserve it
from sinning. But still remember, it is not for sorrow, but delight that
draweth away the soul from God, and is the flesh's, interest which it
sets up against him. Many have sinned in sorrow and discontents:
but none ever sinned for sorrows and discontents: their discontents
and sorrows are not taken up and loved for themselves; but are the
effects of their love to some pleasure and content, which are denied
them, or taken from them. Therefore though all your bodily
pleasures are not sin; yet seeing nothing but the pleasures of the
flesh and carnal mind are the end of sinners, and the devil's great
and chiefest bait, and this only, causeth men's perdition, you have
great reason to be most afraid of that which is most pleasing to your
flesh, and to the mind as it is corrupt and carnal: escape the
delusions of fleshly pleasure, and you escape damnation: you have
far more cause to be afraid of prosperity than of adversity; of riches
than of poverty; of honour than of obscurity and contempt; of men's
praises and applause than of their dispraises, slanders, and reproach;
of preferment and greatness than of a low and mean condition; of a
delicious than of less tempting meats and drinks; of curious, costly,
than of mean, and cheap, and plain attire. Let those that have hired
out their reason to the service of their fleshly lusts, and have
delivered the crown and sceptre to their appetites, think otherwise.
No wonder if they that have sold the birthright of their intellects to
their senses, for a mess of pottage, for a whore, or a high place, or a
domineering power over others, or a belly-full of pleasant meats or
liquors, do deride all this, and think it but a melancholy conceit,
more suitable to a hermit or anchorite than to men of society and
business in the world. As heaven is the portion of serious believers
and mortified saints alone, so it shall be proper to them alone, to
understand the doctrine and example of their Saviour, and
practically to know what it is to deny themselves, and forsake all they
have, and take up their cross and follow Christ, and by the Spirit to
mortify the deeds of the body. Such know that millions part with God
for pleasures, but none for griefs; and that hell will be stored with
those that preferred wealth, and honour, and sports, and gluttony,
drink, and filthy lusts, before the holiness and happiness of believers;
but none will be damned for preferring poverty, and disgrace, and
abstinence, hunger, and thirst, and chastity, before them. It must be
something that seemeth good, that must entice men from the
chiefest good: apparent evil is no fit bait for the devil's hook. Men
will not displease God, to be displeased themselves; nor choose
present sorrow instead of everlasting joys: but for the "pleasures of
sin for a season" many will despise the endless pleasures.
Direct. X. 'Meet every motion to disobedience with an army of holy
graces, with wisdom, and fear, and hatred, and resolution, with love
to God, with zeal and courage: and quench every spark that falls
upon your hearts before it breaks out into a flame.'—When sin is
little, and in its infancy, it is weak and easily resisted: it hath not then
turned away the mind from God, nor quenched grace, and disabled it
to do its office. But when it is grown strong, then grace grows weak
and we want its help, and want the sense of the presence, and
attributes, and truths of God, to rebuke it. O stay not till your hearts
are gone out of hearing, and straggled from God beyond the
observance of his calls. The habit of obedience will be dangerously
abated, if you resist not quickly the acts of sin.
Direct. XI. 'Labour for the clearest understanding of the will of God,
that doubtfulness about your duty do not make you flag in your
obedience, and doubtfulness about sin, do not weaken your
detestation and resistance, and draw you to venture on it.'—When a
man is sure what is his duty, it is a great help against all temptations
that would take him off; and when he is sure that a thing is sinful, it
makes it easier to resist. And therefore it is the devil's method to
delude the understanding, and make men believe that duty is no
duty, and sin is no sin; and then no wonder if duty be neglected, and
sin committed: and therefore he raised up one false prophet or other
to say to Ahab, 'Go, and prosper;' or to say, 'There is no hurt in this:'
to dispute for sin, and to dispute against duty. And it is almost
incredible, how much the devil hath got when he hath once made it a
matter of controversy. Then every hypocrite hath a cloak for his sin,
and a dose of opium for his conscience, when he can but say, 'It is a
controversy; some are of one mind, and some of another: you are of
that opinion, and I am of this.' Especially if there be wise and learned
on both sides; and yet more, if there be religious men on both sides;
and more yet, if he have an equal number on his side; and most of
all, if he have the major vote (as error and sin have commonly in the
world). If Ahab have but four hundred lying, flattering prophets to
one Micaiah, he will think he may hate him, reproach him, and
persecute him, without any scruple of conscience. If it be made a
controversy, whether bread be bread, and wine be wine, when we see
and taste it; some will think they may venture to subscribe or swear
that they hold the negative, if their credit, or livings, or lives lie upon
it; much more if they can say, It is the judgment of the Church! If it
be once made a controversy, whether perjury be a sin, or whether a
vow materially lawful bind, or whether it be lawful to equivocate, or
lie with a mental reservation for the truth, or to do the greatest evil,
or speak the falsest thing with a true and good intent and meaning,
almost all the hypocrites in the country will be for the sinful part, if
their fleshly interest require it; and will think themselves wronged, if
they are accounted hypocrites, liars, or perjured, as long as it is but a
point of controversy among learned men. If it be once made a
controversy, whether an excommunicated king become a private
man and it be lawful to kill him, and whether the pope may absolve
the subjects of temporal lords from their allegiance (notwithstanding
all their oaths); and if such learned men as Suarez, Bellarmine,
Perron, &c., are for it (to say nothing of Santarellus, Mariana, &c.),
you shall have a Clement, a Ravilliac, a Faux, yea, too great choice of
instruments, that will be satisfied to strike the blow. If many hold it
may, or must be done, some will be found too ready to do it,
especially if an approved General Council (Lateran. sub Innoc. III.
can. 3.) be for such Papal absolution. We have seen at home, how
many will be emboldened to pull down Government, to sit in
judgment on their King, and condemn him, and to destroy their
brethren, if they can but say that such men think it lawful. If it were
but a controversy once, whether drunkenness, whoredom, swearing,
stealing, or any villany be a sin or not, it would be committed more
commonly, and with much less regret of conscience. Yea, good men
will be ready to think that modesty requireth them to be less
censorious of those that commit it, because in controverted cases
they must suspect their own understandings, and allow something to
the judgment of dissenters: and so all the rules of love, and peace,
and moderation, which are requisite in controversies that are about
small and difficult points, the devil will make use of and apply them
all to the patronage of the most odious sins, if he can but get them
once to have some learned, wise, or religious defenders. And from
our tenderness of the persons, we easily slide to an indulgent
tenderness in censuring the sin itself: and good men themselves, by
these means, are dangerously disabled to resist it, and prepared to
commit it.
Direct. XII. 'Take heed lest the devil do either cast you into the sleep
of carnal security, or into such doubts, and fears, and perplexing
scruples, as shall make holy obedience seem to you an impossible or
a tiresome thing.'—When you are asleep in carelessness, he, can use
you as he list: and if obedience be made grievous and ungrateful to
you, your heart will go against it, and you will go but like a tired
horse, no longer than you feel the spur: you are half conquered
already, because you have lost the love and pleasure of obedience;
and you are still in danger lest difficulties should quite tire you, and
weariness make you yield at last. The means by which the tempter
effecteth this must afterward be spoken of, and therefore I shall omit
it here.
By the faithful practice of these Directions, obedience may become,
as it were, your nature; a familiar, easy, and delightful thing: and
may be like a cheerful servant or child, that waiteth for your
commands, and is glad to be employed by you. Your full subjection of
your wills to God will be as the health, the ease, and quietness of your
wills: you will feel that it is never well or easy with you, but when you
are obedient and pleasing to your Creator's will. Your "delight will be
in the law of the Lord," It will be sweeter than honey to you, and
better than thousands of gold and silver: and this not for any by
respect, but as it is the "law of God;" a "light unto your feet," and an
infallible guide in all your duty. You will say with David, "I will
delight myself in thy statutes; I will not forget thy word. Thy
testimonies are my delight and my counsellors. Make me to go in the
path of thy commandments, for therein do I delightl." And, "I delight
to do thy will, O my God; yea, thy law is within my heart." And,
"Blessed is the man that feareth the Lord; that delighteth greatly in
his commandments."
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Post by Admin on Jan 12, 2024 17:06:34 GMT -5
Grand Direct. VII.
'Continue as the covenanted scholars of Christ, the Prophet and
Teacher of his church, to learn of him, by his Spirit, word, and
ministers, the farther knowledge of God, and the things that
tend to your salvation; and this with an honest, willing mind; in
faith, humility, and diligence; in obedience, patience, and peace.'
Though I spake before, of our coming to God by Jesus Christ, as he is
the way to the Father; it is meet that we distinctly speak of our
relation and duty to him, as he is our teacher, our captain, and our
master; as well as of our improving him, as Mediator immediately
unto God. The necessity of believers, and the office and work of
Christ himself, doth tell us, how much of our religion doth consist in
learning of him, as his disciples. "A prophet shall the Lord your God
raise up unto you of your brethren, like unto me, him shall you hear."
This was the voice that came out of the cloud in the holy mount,
"This is my beloved Son in whom I am well pleased, hear ye himp."
Therefore is the title of disciples commonly given to believers. And
there is a twofold teaching, which Christ hath sent his ministers to
perform; both mentioned in their commission, Matt. 28:19, 20. The
one is, to "teach the nations;" so as to make disciples of them, by
persuading them into the school of Christ, which containeth the
teaching of faith and repentance, and whatever is necessary to their
first admission, and to their subjecting themselves to Christ himself,
as their stated and infallible Guide. The other is, the teaching them
further to know more of God, "and to observe all things whatsoever
he commanded them." And this last is it we are now to speak of, and
I shall add some sub-directions for your help.
Directions for Learning of Christ, as our Teacher
Direct. I. 'Remember who it is that is your teacher: that he is the Son
of God, that knoweth his Father's will, and is the most faithful,
infallible Pastor of the church.'—There is neither ignorance, nor
negligence, nor ambition, nor deceit in him, to cause him to conceal
the mind of God. There is nothing which we need to know, which he
is not both able and willing to acquaint us with.
Direct. II. 'Remember what it is that he teacheth you, and to what
end.'—That it is not how to sin, and be damned, as the devil, the
world, and the flesh would teach you; nor how to satisfy your lusts,
or to know, or do, or attain the trifles of the world: but it is how to be
renewed to the image of God, and how to do his will, and please him,
and how to be justified at his bar, and how to escape everlasting fire,
and how to attain everlasting joys: consider this well, and you will
gladly learn of such a teacher.
Direct. III. 'Let the book which he himself hath indited by his Spirit,
be the rule, and principal matter of your learning.'—The Holy
Scriptures are of Divine inspiration: it is them that we must be
judged by, and them that we must be ruled by; and, therefore, them
that we must principally learn. Men's books and teachings, are but
the means for our learning this infallible word.
Direct. IV. 'Remember that, as it is Christ's work to teach, it is your's
to hear, and read, and study, and pray, and practise what you hear.'—
Do your part, then, if you expect the benefit. You come not to the
school of Christ to be idle. Knowledge droppeth not into the sleepy
dreamer's mouth. Dig for it, as for silver, and search for it in the
Scriptures, as for a hidden treasure. Meditate in them day and night.
Leave it to miserable fools, to contemn the wisdom of the Most High.
Direct. V. 'Fix your eye upon himself, as your pattern and study, with
earnest desire to follow his holy example, and to be made
conformable to him.'—Not to imitate him in the works which were
proper to him as God, or as Mediator; but in his holiness, which he
hath proposed to his disciples for their imitation. He knew how
effectual a perfect example would be, where a perfect doctrine alone
would be less regarded. Example bringeth doctrine nearer to our eye
and heart; it maketh it more observable, and telleth us with more
powerful application, 'such you must be, and thus you must do.' The
eye maketh an easier and deeper impression on the imagination and
mind, than the ear doth: therefore Christ's example, should be much
preached and studied. It will be a very great help to us, to have still
upon our minds, the image of the holy life of Christ; that we be
affected, as if we always saw him doing the holy actions which once
he did. Paul calls the Galatians, "foolish," and "bewitched," that
"obeyed not the truth, when Christ had been set forth as crucified
among them, evidently before their eyes." Papists think that images
serve well for this turn: but the records of Scripture, and the living
images of Christ, whom they persecute and kill, are far more useful.
How much example is more operative than doctrine alone, you may
perceive by the enemies of Christ, who can bear his holy doctrine,
when they cannot bear his holy servants, that practise that doctrine
before their eyes. And that which most stirs up their enmity, hath the
advantage for exciting the believer's piety.
Let the image of Christ, in all his holy examples, be always lively
written upon your minds.
1. Let the great ones of the world
remember, that their Lord was not born of such as bore rule, or were
in worldly pomp and dignity, but of persons that lived but meanly in
the world (however, they were of the royal line): how he was not born
in a palace, but a stable, and laid in a manger, without the attendance
or accommodation of the rich.
2. Remember how he subjected himself unto his reputed father, and
his mother, to teach all children subjection and obedience.
3. And how he condescended to labour at a trade, and mean
employment in the world; to teach us that our bodies, as well as our
minds, must express their obedience, and have their ordinary
employment; and to teach men to labour and live in a calling; and to
comfort poor labourers, with assurance that God accepteth them in
the meanest work, and that Christ himself lived so before them, and
chose their kind of life, and not the life of princes and nobles, that
live in pomp, and ease, and pleasure.
4. Remember how he refused not to submit to all the ordinances of
God, and to fulfil all righteousness, and to be initiated into the
solemn administration of his office by the baptism of John, which
God approved, by sending down upon him the Holy Ghost: to teach
us all to expect his Spirit in the use of his ordinances.
5. Remember how he voluntarily begun his work, with an encounter
with the tempter in the wilderness, upon his fasting: and suffered the
tempter to proceed, till he moved him to the most odious sin, even to
worship the devil himself: to teach us that God loveth tried servants,
and expecteth that we be not turned from him by temptations;
especially those that enter upon a public ministry, must be tried
men, that have overcome the tempter: and to comfort tempted
Christians, who may remember, that their Saviour himself was most
blasphemously tempted, to as odious sins as ever they were; and that
to be greatly tempted, without consenting or yielding to the sin, is so
far from being a sin in itself, that it is the greatest honour of our
obedience; and that the devil, who molesteth and haunteth us with
his temptations, is a conquered enemy, whom our Lord in person
hath overcome.
6. Remember how earnestly and constantly he preached; not stories,
or jingles, or subtle controversies, but repentance, and faith, and
self-denial, and obedience. So great was his love to souls, that, when
he had auditors, he preached, not only in the temple and synagogues,
but in mountains, and in a ship, and any other convenient place; and
no fury of the rulers or Pharisees could silence him, till his hour was
come, having his Father's commission. And even to particular
persons, he vouchsafed, by conference, to open the mysteries of
salvation: to teach us to love and attend to the plain and powerful
preaching of the Gospel, and not to forbear any necessary means for
the honour of God, and the saving of souls, because of the enmity, or
opposition of malicious men, but to "work while it is day, seeing the
night is coming when none can worku."
7. Remember how compassionate he was to men's bodies, as well as
to their souls; going up and down with unwearied diligence, doing
good; healing the blind, and lame, and deaf, and sick, and possessed;
and how all his miracles were done in charity, to do good: and none
of them to do hurt: so that he was but living, walking LOVE and
MERCY. To teach us to know God, in his love and mercy; and to
abound in love and mercy to our brethren; and to hate the spirit of
hurtfulness, persecution, and uncharitableness; and to lay out
ourselves in doing good; and to exercise our compassion to the
bodies of men, as well as to their souls according to our power.
8. Remember how his zeal and love endured the reproach, and
resisted the opposition of his friends, who went to lay hold on him as
if he had been beside himself: and how he bid Peter "Get behind me
satan; thou art an offence unto me: for thou savourest not the things
of God, but those of men," when in carnal love and wisdom he
rebuked him for resolving to lay down his life, saying, "Be it far from
thee, this shall not be unto thee." To teach us to expect that carnal
love and wisdom in our nearest friends, will rise up against us in the
work of God, to discourage us both from duty and from sufferings:
and that all are to be shaken off; and counted as the instruments of
satan, that would tempt us to be unfaithful to our trust and duty, and
to favour ourselves by a sinful avoiding of the sufferings which God
doth call us to undergo.
9. Remember how through all his life, he despised the riches of the
world, and chose a life of poverty, and was a companion of the
meanest, neither possessing sumptuous houses, or great attendance,
or spacious lands, or a large estate. He lived in a visible contempt of
all the wealth and splendor, and greatness of the world: to teach us
how little these little things are to be esteemed; and that they are
none of the treasure and portion of a saint; and what a folly it is to be
fond of such snares, and diversions, and temptations which make the
way to heaven to be to us, as a needle's eye.
10. Observe, how little he regardeth the honour and applause of men;
how "he made himself of no reputation, but took upon him the form
of a servant," refusing to be "made a king," or to have a "kingdom of
this world." Though he told malignant blasphemers how greatly they
sinned in dishonouring him, yet did he not seek the honour of the
world: to teach us how little the thoughts or words of ignorant men
do contribute to our happiness, or are to be accounted of; and to turn
our eyes from the impenitent censures of flesh and blood, to the
judgment of our Almighty Sovereign, to whom it is that we stand or
fall.
11. Remember, how little he made provision for the flesh, and never
once tasted of any immoderate, sinful pleasure. How far was he from
a life of voluptuousness and sensuality? Though his avoiding the
formal fastings of the Pharisees, made them slander him as a
"gluttonous person," and "a wine-bibberb," as the sober Christians
were called, 'carnivori' by those that thought it unlawful to eat flesh;
yet so far was he from the guilt of any such sin, that never a desire of
it was in his heart. You shall never find in the Gospel that Christ
spent half the morning in dressing him, choosing rather to shorten
his time for prayer, than not to appear sufficiently neatified, as our
empty, worthless, painted gallants do: nor shall you ever read that he
wasted time in idle visitations, or cards, or dice, or in reading
romances, or hearing stage-plays: it was another kind of example
that our Lord did leave for his disciples.
12. Mark also, how far Christ was from being guilty of any idle, or
lascivious, or foolish kind of talk: and how holy and profitable all his
speeches were. To teach us also to speak as the oracles of God, such
words as tend to edification, and to administer grace unto the
hearers, and to keep our tongues from all profane, lascivious, idle
speeches.
13. Remember that pride, and passion, are condemned by your
pattern. Christ bids you "Learn of me; for I am meek and lowly in
heart, and you shall find rest unto your souls." Therefore he
resolveth that "except" men "be converted and become as little
children, they shall not enter into the kingdom of heavend." Behold
therefore the Lamb of God, and be ashamed of your fierce and
ravenous natures.
14. Remember that Christ your Lord and pattern did humble himself
to the meanest office of love, even to wash the feet of his disciples:
not to teach you to wash a few poor men's feet, as a ceremony once a
year, and persecute and murder the servants of Christ the rest of the
year, as the Roman Vice-Christ doth; but to teach us, that if he their
Lord and Master washed his disciples' feet, we also should stoop as
low in any office of love, for one another.
15. Remember also that Christ your pattern spent whole nights in
prayer to God; so much was he for this holy attendance upon God: to
teach us to "pray always and not wax faintg." And not to be like the
impious God-haters, that love not any near or serious addresses unto
God, nor those that use them, but make them the object of their
cruelty or scorn.
16. Remember also that Christ was against the Pharisees' outside,
hypocritical, ceremonious worship, consisting in lip-labour, affected
repetitions, and much babbling; their 'touch not, taste not, handle
not,' and worshipping God in vain, according to their traditions,
teaching for doctrines the commandments of men. He taught us a
serious, spiritual worship: not "to draw nigh to God with our mouth,
and honour him with our lips, while our hearts are far from him;"
but to "worship God who is a Spirit, in spirit and truth."
17. Christ was a sharp reprover of hypocritical, blind, ceremonious,
malicious Pharisees; and warneth his disciples to take heed of their
leaven. When they are offended with him, he saith, "Every plant
which my heavenly Father hath not planted, shall be rooted up. Let
them alone, they be blind leaders of the blind," &c. To teach us to
take heed of Autonomous, supercilious, domineering formal
hypocrites, and false teachers, and to difference between the
shepherds and the wolves.
18. Though Christ seems cautiously to avoid the owning of the
Roman usurpation over the Jews, yet rather than offend them he
payeth the tribute himself, and biddeth them "render to Cæsar the
things that are Cæsar's, and to God the things that are God'sl." The
Pharisees bring their controversy to him hypocritically, "Whether it
be lawful to give tribute to Cæsar or not?" (For that Cæsar was an
usurper over them, they took to be past controversy.) And Christ
would give them no answer, that should either ensnare himself, or
encourage usurpation, or countenance their sedition: teaching us
much more to pay tribute cheerfully to our lawful Government, and
to avoid all sedition and offence.
19. Yet is he accused, condemned, and executed among malefactors,
as aspiring to be "King of the Jews," and the judge called, "none of
Cæsar's friend," if he let him go: teaching us to expect, that the most
innocent Christians should be accused, as enemies to the rulers of
the world, and mistaken governors be provoked and engaged against
them, by the malicious calumnies of their adversaries; and that we
should, in this unrighteous world, be condemned of those crimes of
which we are the most innocent; and which we most abhor, and have
borne the fullest testimonies against.
20. The furious rout of the enraged people deride him by their words
and deeds, with a purple robe, a sceptre of reed, a crown of thorns,
and the scornful name of "King of the Jews;" they spit in his face, and
buffet him, and then break jests upon him: and in all this, "being
reviled he reviled not again, but committed all to him that judgeth,
righteously." Teaching us to expect the rage of the ignorant rabble, as
well as of deluded governors; and to be made the scorn of the worst
of men: and all this without impatience, reviling, or threatening
words; but quieting ourselves in the sure expectation of the righteous
judgment, which we and they must shortly find.
21. When Christ is urged at Pilate's bar to speak for himself, he holds
his peace: teaching us to expect to be questioned at the judgmentseat of man; and not to be over careful for the vindicating of our
names from their most odious calumnies, because the judgment that
will fully justify us is sure and near.
22. When Christ is in his agony, his disciples fail him; when he is
judged and crucified, they "forsook him and fled: to teach us not to
be too confident in the best of men; not to expect much from them in
a time of trial, but to take up our comfort in God alone, when all our
nearest friends shall fail us.
23. Upon the cross he suffered the torments and ignominy of death
for us, praying for his murderers: "leaving us an example that we
should follow his steps; and that we should think not life itself too
dear to part with, in obedience to God, and for the love of Christ and
one anothero, and that we forgive and pray for them that persecute
us.
24. In all this suffering from men, he feels also so much of the fruit of
our sin upon his soul, that he crieth out, "My God, my God, why hast
thou forsaken me?" To teach us, if we fall into such calamity of soul
as to think that God himself forsaketh us, to remember, for our
support, that the Son of God himself before us cried out, My God,
why hast, thou forsaken me? And that in this also we may expect a
trial to seem of ourselves forsaken of God, when our Saviour
underwent the like before us.
I will instance in no more of his example, because I would not be
tedious. Hither, now, let believers cast their eyes: if you love your
Lord you should love to imitate him, and be glad to find yourselves in
the way that he hath gone before you. If he lived a worldly and
sensual life, do you do so; if he was an enemy to preaching, and
praying, and holy living, be you so: but if he lived in the greatest
contempt of all the wealth, and honours, and pleasures of the world,
in a life of holy obedience to his Father, wholly preferring the
kingdom of heaven, and seeking the salvation of the souls of others,
and patiently bearing persecution, derision, calumnies and death,
then take up your cross, and follow him in joyfully to the expected
crown.
Direct. VI. 'If you will learn of Christ, you must learn of his ministers,
whom he hath appointed to be the teachers of his church.'—He
purposely enabled them, inclineth them and sendeth them to
instruct you: not to have dominion over your faith, but to be your
spiritual fathers, and "the ministers by whom you believe, as God
shall give" (ability and success) "to every one" as he pleases, "to plant
and water," while "God giveth the increase, to open men's eyes, and
turn them from darkness to light," and to be "labourers together with
God, whose husbandry and building you are," and to be "helpers of
your joy." Seeing therefore Christ hath appointed them under him, to
be the ordinary teachers of his church, he that "heareth them"
(speaking his message) "heareth him," and he "that despiseth them
despiseth himq." And he that saith, 'I will hear Christ but not you,'
doth say in effect to Christ himself, 'I will not hear thee, nor learn of
thee, unless thou wilt dismiss thy ushers, and teach me immediately
thyself.'
Direct. VII. 'Hearken also to the secret teachers of his Spirit and your
consciences, not as making you any new law or duty, or being to you
instead of Scriptures or ministers; but as bringing that truth into
your hearts and practices, which Scriptures and ministers have first
brought to your eyes and ears,'—If you understand not this, how the
office of Scripture and ministers differ from the office of the Spirit
and your consciences, you will be confounded as the sectaries of
these times have been, that separate what God hath joined together,
and plead against Scripture or ministers, under pretence of extolling
the Spirit, or the light within them. As your meat must be taken into
the stomach, and pass the first concoction before the second can be
performed, and chylification must be before sanguification; so the
Scripture and ministers must bring truth to your eyes and ears,
before the Spirit or conscience bring them to your hearts and
practice. But they lie dead and ineffectual in your brain or
imagination, if you hearken not to the secret teachings of the Spirit
and conscience, which would bring them further. As Christ is the
principal teacher without, and ministers are but under him; so the
Spirit is the principal teacher within us, and conscience is but under
the Spirit, being excited and informed by it. Those that learn only of
Scriptures and ministers (by reading or hearing), may become men
of learning and great ability, though they hearken not to the
sanctifying teachings of the Spirit or to their consciences: but it is
only those that hearken first to the Scriptures and ministers, and
next to the Spirit of God and to their consciences, that have an
inward, sanctifying, saving knowledge, and are they that are said to
be taught of God. Therefore, hearken, first with your ears what Christ
hath said to you without, and then hearken daily and diligently with
your hearts, what the Spirit and conscience say within. For it is their
office to preach over all that again to your hearts, which you have
received.
Direct. VIII. 'It being the office of the present ordinary ministry, only
to expound and apply the doctrine of Christ, already recorded in the
Scriptures, believe not any man that contradicteth this recorded
doctrine, what reason, authority, or revelation soever he pretend. 'To
the law and to the testimony; if they speak not according to these, it
is because there is no light in them.'—No reason can be reason
indeed, that is pretended against the reason of the Creator and God
of reason. Authority pretended against the highest authority of God
is no authority: God never gave authority to any against himself; nor
to deceive men's souls; nor to dispense with the law of Christ; nor to
warrant men to sin against him; nor to make any supplements to his
law or doctrine. The apostles had their power only to edification, but
not to destruction.' There is no revelation from God, that is contrary
to his own revelation already delivered as his perfect law and rule
unto the church; and therefore none supplemental to it. If an
"apostle or an angel from heaven 'per possibile vel impossibile' shall
evangelize to us besides what is evangelized," and we "have
received," he must be held "accursedt."
Direct. IX. 'Come not to learn of Christ with self-conceitedness,
pride, or confidence in your prejudice and errors: but as little
children, with humble, teachable, tractable minds.'—Christ is no
teacher for those that in their own eyes are wise enough already:
unless it be first to teach them to "become fools" (in their own
esteem, because they are so indeed) "that they may be wise." They
that are prepossessed with false opinions, and resolve that they will
never be persuaded of the contrary, are unmeet to be scholars in the
school of Christ. "He resisteth the proud, but giveth more grace unto
the humblex." Men that have a high conceit of their own
understandings, and think they can easily know truth from falsehood
as soon as they hear it, and come not to learn, but to censure what
they hear or read, as being able to judge of all, these are fitter for the
school of the prince of pride and father of lies and error, than for the
school of Christ. "Except conversion" make men as "little children,"
that come not to carp and cavil, but to learn, they are not "meet for
the kingdom of Christ." Know how blind and ignorant you are, and
how dull of learning, and humbly beg of the Heavenly Teacher, that
he will accept you and illuminate you; and give up your
understandings absolutely to be informed by him, and your hearts to
be the tables in which his Spirit shall write his law, believing his
doctrine upon the bare account of his infallible veracity, and
resolving to obey it; and this is to be the disciples of Christ indeed,
and such as shall be taught of God.
Direct. X. 'Come to the school of Christ with honest, willing hearts,
that love the truth, and feign would know it that they may obey it;
and not with false and biassed hearts, which secretly hinder the
understanding from entertaining the truth, because they love it not,
as being contrary to their carnal inclinations and interest.'—The
word that was received into "honest hearts" was it that was as the
seed that brought forth plentifully. When the heart saith unfeignedly,
'Speak, Lord, for thy servant heareth; teach me to know and do thy
will;' God will not leave such a learner in the dark. Most of the
damnable ignorance and error in the world is from a wicked heart,
that perceiveth that the truth of God is against their fleshly interest
and lusts, and therefore is unwilling to obey it, and unwilling to
believe it, lest it torment them because they disobey it. A will that is
secretly poisoned with the love of the world, or of any sinful lusts and
pleasures, is the most potent impediment to the believing of the
truth.
Direct. XI. 'Learn with quietness and peace in the school of Christ,
and make not divisions, and meddle not with others' lessons and
matters, but with your own.'—Silence, and quietness, and minding
your own business, is the way to profit. The turbulent wranglers that
are quarrelling with others, and are religious contentiously, in envy
and strife, are more likely to be corrected or ejected than to be
edified. Read James 3.
Direct. XII. 'Remember that the school of Christ hath a rod; and
therefore learn with fear and reverence.'—Christ will sharply rebuke
his own, if they grow negligent and offend: and if he should cast thee
out and forsake thee, thou art undone for ever. "See," therefore, that
"ye refuse not him that speaketh: for if they escaped not, who refused
him that spake on earth, much more shall not we escape, if we refuse
him that speaketh from heavenb." "For how shall we escape, if we
neglect so great salvation, which at first began to be spoken by the
Lord, and was confirmed to us by them that heard him: God also
bearing them witness both with signs and wonders, and divers
miracles, and gifts of the Holy Ghost, according to his own will."
"Serve the Lord therefore with fear, and rejoice with trembling: kiss
the Son, lest he be angry, and you perish, in the kindling of his
wrath."
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