Chapter
II.– The Duty of Closing with God's Plan of
Saving Sinners by Christ Jesus
-
I.
– What it is to accept of, and close with, the gospel
offer
-
II.
– This the duty of those who would be saved
-
III.
– What is required of those who would believe on Christ Jesus and be
saved
-
V.
– Some of the effects of saving faith
Having
premised these things, I say, if men do not find in themselves the marks of a
saving interest in Christ, spoken of in the former part of the treatise; then,
for securing their state, they ought forthwith, with all diligence, personally
and heartily to accept of and close with God's device of saving sinners by
Christ Jesus, held out in the gospel. In handling of this we shall show–
1. What it is to accept of and close with that noble device. 2. That it is the
necessary duty of those who would be in favour with God and secure their
souls. 3. What is previously required of those who perform this duty.
4. What are the qualifications and properties of this duty, if rightly managed.
5. What are the native consequences of it, if it be performed aright.
I.
– What it is to accept of, and close with, the gospel offer
1.
As for the first, What it is to close with God's device of saving sinners by
Christ Jesus, held out in the gospel. Here we must remember, as we showed
before, that at first God willed man to abide in His favour, by holding fast
his first integrity in which he was created; but man by his transgression lost
God's favour, made void that covenant of works, and put himself in to an utter
incapacity to regain the Lord's friendship, which he had lost by his sin, and
to rescue himself from the curse and wrath now due to him for sin, or any way
to procure his own salvation: but the Lord has freely manifested another way
of repairing man's lost estate, namely, by sending His Son Christ Jesus in the
flesh, to satisfy His justice for the sins of the elect, and to restore in
them His image, now defaced, and to bring them unto glory; and He has made
open proclamation in the church, that whosoever will lay aside all thoughts of
saving themselves by the covenant of works, or inherent righteousness, and
will agree heartily to be saved by Christ Jesus, they shall be restored to a
better condition than formerly man was in, and shall be saved. So then, to
close with God's device of saving sinners by Christ Jesus, is to quit and
renounce all thoughts of help or salvation by our own righteousness, and to
agree unto this way which God has found out: it is to value and highly esteem
Christ Jesus as the treasure sufficient to enrich poor sinners; and with the
heart to believe this record, that there is life enough in Him for men: it is
to approve this plan and acquiesce in it, as the only way to true happiness:
it is to point towards this mediator, as God holdeth Him out in the gospel,
with a desire to lay the stress of our whole state on Him. This is that which
is called faith or believing, the 'receiving of Christ,' or 'believing on His
name.' (John 1: 12.) This is that 'believing on the Lord Jesus Christ,'
commanded to the jailer for his safety. (Acts
16: 31
.) This agreeth to all the descriptions of justifying faith in the Scripture.
This answers to the type of looking to the 'brazen serpent lifted up in the
wilderness' (John 3: 14, 15); and this is supposed in all those ordinary
acting of faith to which promises are annexed in the Scripture; and will be
found in all who have got the new heart from God, and it will be found in none
else.
As
to the second thing, namely, That this is the necessary duty of all such as
would be in favour with God and secure their souls; it appeareth thus:--
1. This closing with God's device or believing in Christ, is commanded
everywhere in Scripture by the Lord as the condition of the new covenant,
giving right and title unto all the spiritual blessings of the same; for it
is, upon the matter, the receiving of Christ. This is commanded,
when God bids 'men come and buy,' that is, appropriate all, by closing with
that device. (Isa. 55: 1) 'Come unto me, all ye that labour and are heavy
laden, and I will give you rest.' (Matt. 11: 28.) The weary are commanded to
come unto Him thus, for their rest--'This is His commandment,
that we should believe on the name of His Son Jesus Christ.' (1 John 3:
23.) This is enough to prove it a duty incumbent. But further, it is such a
duty as only gives right and title to a sonship; for only they who receive Him
are privileged to be sons--'But as many as received Him, to them gave He power
to become the sons of God, even to them that believe on His name.' (John 1:
l2.) 2. It appears to be the necessary duty of all, thus: No less than this
does give an opportunity for God, offering Himself
to be our God in Christ; and no less than this does answer our profession, as
we are in covenant with Him, as members of His visible church. The Lord
offereth to be our God in Christ; if we do not close with the offer, laying
aside all thoughts of other ways by which we may attain to happiness, we give
no opportunity to him. He saith--'This is my beloved Son, in whom I am well
pleased, hear ye Him. (Matt. 17: 5.) If we close not with the offer, we give
no answer unto God. Moreover, we are all 'baptized in the name of the Lord
Jesus Christ, for the remission of sins.' (Acts
2: 38
.) Now, unless we close with Christ, as aforesaid, we falsify that profession:
therefore, since this is the thing which does answer God's offer in the
gospel, and maketh good our profession, as members of His church, it is a
necessary duty lying upon us. 3. Whatsoever a man has else, if he do not thus
close with God's device concerning Christ Jesus, and do not receive Him, it
does not avail, either as to the accepting of His person, or of His
performances, or as to the saving of His soul. Men are accepted only in Christ
the beloved--'To the praise of the glory of His grace, wherein He has made us
accepted in the Beloved.' (Eph. 1: 6.) Abel and his offering are accepted by
faith. 'Without faith it is impossible to please
God' (Heb. 11: 4, 6); and 'He that believeth not is condemned already, and
shall not see life, but the wrath of God abideth on him.' (John 3: 18, 36.)
For want of this, no external title does avail; the children of the kingdom
are 'cast out,' if this be wanting. (Matt. 8: 10-12.) The people of Israel are
like other heathens, in regard of a graceless state, lying open to the wrath
of God- -'Behold, the days come, saith the Lord, that I will punish all them
which are circumcised with the uncircumcised, Egypt and Judas, and Edom; for
all these nations are uncircumcised, and all the house of Israel are
uncircumcised in the heart.' (Jer. 9: 25, 26.) If men do not believe that He
who was slain at Jerusalem, who was called Christ Jesus, and witnessed unto by
the prophets, and declared to be the Son of God by many mighty works--I say,
if men do not believe that He is the way, and close not with Him as the only
way, they shall die in their sins--'I said therefore unto you, that ye shall
die in your sins; for if ye believe not that I am He, ye shall die in your
sins.' (John 8: 24.) We say, then, it is a most necessary duty thus to close
with Christ Jesus, as the blessed relief appointed for sinners. Every one who
is come to years of understanding, and hearth this gospel, is obliged to take
to heart his own lost condition, and God's gracious offer of peace and
salvation through Christ Jesus, and speedily to flee from the wrath to come,
by accepting and closing with this offer, heartily acquiescing therein as a
satisfying way for the salvation of perishing sinners. And, that all may be
the more encouraged to set about this duty, when they hear Him praying them to
be reconciled unto Him, let them remember that peace and salvation are offered
in universal terms to all without exception: 'If any man will,' he shall be
welcome. (Rev. 22: 17.) If any thirst, although after that which will never
profit, yet they shall be welcome here, on the condition aforesaid--'Ho, every
one that thirsteth, come ye to the waters, and he that has no money: come ye,
buy and eat; yea, come, buy wine and milk, without money and without price.
Wherefore do ye spend money for that which is not breads and your labour for
that which satisfieth not? Hearken diligently unto me, and eat ye that which is
good, and let your soul delight itself in fatness. Incline your ear, and come
unto me: hear, and your soul shall live: and I will make an everlasting
covenant with you, even the sure mercies of David.' (Isa. 55: 1-3.) All are
'commanded to believe.' This is His commandment, 'that we should believe on
the name of His Son Jesus Christ.' (1 John 3: 23.) The promises are to all who
are externally called by the gospel. God excludes none, if they do not exclude
themselves--'The promise is unto you, and to your children, and to all
that are afar off, even as many as the Lord our God shall call.' (Acts
2: 39
.) So that if any desire salvation, they may come forward, 'He will in no wise
cast them out' (John 6: 37), being 'able to save to the uttermost them that
come unto God through Him.' (Heb. 7: 25.) And those who have long delayed to
take this matter to heart, have now the more need
to look to it, lest what belongs to their peace be hid from their eyes. But
all these words will not take effect with people, until 'God pour out His
Spirit from on high' (Isa. 32: 15); to cause them to approach unto God in
Christ; yet we must still press men's duty upon them, and entreat and charge
them, by the appearing of the Lord Jesus Christ, and their reckoning to Him in
that day, that they give the Lord no rest until He send out that 'Spirit,
which He will gee to them who ask it' (Luke 11: 13), and cause them to know
what belongs unto their peace, and bring them to their duty.
We
come now to speak of the third thing which is previously required of those who
are to perform this duty. Men must not rashly, inconsiderately, and
ignorantly, rush in upon this matter, saying, they approve of the device of
saving sinners by Christ, and will acquiesce and rest on Him for safety. Often
men do deceive themselves here, and do imagine that they have done the thing.
We shall, therefore, notice some things pre-required in a person who is to
close with Christ Jesus; which, although we offer not as positive
qualifications, fitting a man for Christ that way: 'Come--without money, and
without price' (Isa. 55: 1); vet they are such things as without them a man
cannot knowingly and cordially perform the duty of believing on Christ Jesus.
Besides the common principles which are to be supposed in those who live under
gospel-ordinances; as the knowledge that men have immortal souls; that soul
and body will be united again at the last day; that there is a heaven and
hell, one of which will be the everlasting portion of all men; that the Old
and New Testaments are the true word of God and the rule of faith and manners;
that every man is by nature void of the grace of God, and is an enemy unto
God, and an heir of condemnation; that reconciliation is only by the Mediator
Christ Jesus; that faith unites unto Him, and is the condition of the new
covenant; that holiness is the fruit of true faith, and is to be followed as
that without which no man shall see God: I say, besides these things, the
knowledge of which is necessary, it is required of him who would believe on
Christ Jesus-- First, That he take to heart his natural condition; and here he
must know some things, and be very serious about them; I say, he must know
some things; as 1. That as he was born a rebel and an outlaw unto God, so he
has by many actual transgressions disobeyed God, and ratified the forfeiture
of His favour: yea, a man should know many particular instances of his
rebellion on all hands; as that he is a liar, Sabbathbreaker, blasphemer, or
the like; as Paul speaketh very particularly of himself afterwards-- 'Who was
before a blasphemer, and a persecutor, and injurious.' (1 Tim. 1: 13.) 2. The
man must know that the wrath of God denounced in Scripture is standing in
force against those very sins whereof he is guilty, and so, consequently, he
is the party undoubtedly against whom God, who cannot lie, has denounced war.
A man must know, that when the Scripture saith, 'Cursed is he that offereth a
corrupt thing unto God' (Mal. 1: 14); it speaketh against him for his
superficial service performed unto God with the outward man, when his heart
was far off. When the word saith, 'The Lord will not hold him guiltless that
taketh His name in vain' (Exod. 20: 7), the man must know it speaketh against
himself, who has often carelessly profaned that dreadful name, before which
all knees shall bow (Phil. 2: 10); and which His enemies do take in vain. (Psa.
139: 20.) When the word saith, 'Cursed is he that does the work of the Lord
negligently' (Jer. 48: 10), the man must know that it speaks against himself,
who has irreverently, with much wandering of heart, and drowsiness, heard the
word preached; and without sense, faith, or understanding, has often prayed
before him. When the word saith, 'Woe be unto him that giveth his neighbour
drink, and putteth his bottle to him, to make him drunk also' (Hab. 2: 15,16),
the man must know that it is spoken against himself, who has gloried in making
his neighbour drunk, and that dreadful wrath is determined by the Lord against
him according to that scripture. When the word saith, 'God will judge unclean
persons' (Heb. 13: 4), and will exclude them from the 'New Jerusalem, and they
shall have their part in the lake which burneth with fire and brimstone' (Rev.
21: 8); the man must know that the Scripture speaketh these very words against
him, he being an unclean person; so that he is the person against whom the
curses of the law do directly strike. 3. A man must know that he has nothing
of his own to procure his peace, and to set him free from the hazard under
which he lieth; because 'all his righteousness is as an unclean thing.' (Isa.
64: 6.) His prayers, his other services done to God, his alms-deeds, etc., are
not acceptable unto God, since they came not from a right principle in his
heart, and were not performed in a right way, nor upon a right account, nor
for a right end; his 'sacrifices have been an abomination unto God.' (Prov.
21: 27.) 4. He must know, that as he is void of all the saving graces of the
Spirit, as the true love of God, the true fear of his name, godly sorrow for
sin, etc., so particularly, that he wants faith in Christ, who taketh away the
sins of all them who believe on Him. Until a man know this, he will still
leave all his debt and burden, without care or regard anywhere else, before he
bring it to the Surety. Now, not only must a man know these things, as I said
before, but he must also very seriously take them to heart; that is to say, he
must be affected with these things, and must be in earnest about them, as he
used to be in other cases in which he is most serious; yea, he should be more
in earnest here than in other cases, because it is of greater concernment unto
him. This seriousness produceth-- 1. A taking of salvation to heart more than
anything else. Shall men be obliged to 'seek first the kingdom of God?' (Matt.
6: 33); is there but 'one thing necessary?' (Luke 10: 42); shall Paul 'count
all things loss and dung' for this matter (Phil. 3: 8); is a man a loser, if
he gain 'the whole world and lose his own soul?' (Mark 8: 36); shall this be
the only ground of joy, 'that men's names are written in the book of life?'
(Luke 10: 26); and shall not men, who would be reckoned serious, take their
soul and salvation more to heart than anything else? Surely it cannot fail.
Let none deceive themselves. If the hazard of their
soul, and the salvation thereof, and how to be in favour with God, have not
gone nearer to their heart than anything in the world beside, it cannot be
presumed, upon just grounds, that they have known sin, or God, or the eternity
of His wrath, aright. 2. This seriousness breaks the man's heart, and causeth
the stoutness of it to faint, and leadeth it out to sorrow as for a firstborn.
(Zech. 12: 10.) I grant their sorrow will better suit that scripture
afterwards, when they apprehend Christ pierced by their sins. 3. It leads the
man to a self-loathing. A man taking up himself so, cannot but loathe himself
for his abominations, whereby he has destroyed himself. There is somewhat of
that spirit of revenge, which is mentioned as a fruit of true repentance 'This
selfsame thing that ye sorrowed after a godly sort, what carefulness it
wrought in you; yea, what revenge?' (2 Cor. 7: 11.) 4. This seriousness makes
the man peremptory to find relief; since it is not in himself. He dare not put
off and delay his business as before; and this is indeed required, that he
finds himself so pursued and urged to it, that he flees for refuge somewhere.
I grant some have a higher and some a lesser degree of this seriousness, as we
showed in the former part of this treatise: but if we speak of the Lord's
ordinary way of working with those who are come to age, we say, they must very
seriously take their soul's estate to heart, despairing of help in themselves,
since 'the whole need not a physician, but those who are sick.' (Matt. 9: 12.)
As for the measure, we plead only that which probably supposes that a man will
be induced thereby to treat cordially with Christ, on any terms he does offer
himself to be closed with. The second thing pre-required of him who would
believe on Christ Jesus is, He must know and take to heart the way of escape
from God's wrath; the Spirit must convince him of that righteousness. Here a
man must understand somewhat distinctly, that God has devised a way to save
poor lost man by Jesus Christ, whose perfect righteousness has satisfied
offended justice, and procured pardon and everlasting favour to all those whom
he persuadeth, by this gospel, to accept of God's offer--'Be it known unto
you, therefore, that through this man is preached unto you the forgiveness of
sins; and by Him all that believe are justified from all things.' (Acts
13: 38
, 39.) 'As many as received Him, to them gave He power to become the sons of
God, even to them that believe on His name.' (John 1: 12.) So that no person
is excluded, of whatsoever rank or condition, whatsoever has been his former
way, unless he be guilty of the sin against the Holy Ghost, which is a
malicious hatred and rejection of the remedy appointed for sinners, as we
shall hear; for 'all manner of sins' are forgiven unto those who accept of the
offer in God's way. (Matt. 12: 31.) 'He is able to save to the uttermost them
that come unto God through Him.' (Heb. 7: 25.) The third thing pre-required
is, A man must know, that as God has not excluded him from the relief
appointed, so He is willing to be reconciled unto men through Christ, and has
obliged men to close with Him through Christ Jesus, and so to appropriate that
salvation to themselves. He not only invites all to
come--'Ho every one that thirsteth, come ye to the waters, and he that has no
money: come ye, buy and eat; yea, come, buy wine and milk, without money and
without price' (Isa. 55: 1, 2); and welcometh all that come, as we find in the
gospel, and commendeth those who come, as the centurion and the woman of
Canaan (Matt. 8: 10; 15: 28); and chideth for not coming and closing with Him,
'Ye will not come to Me, that ye might have life' (John 5: 40); and condemneth
for not closing so with Him: 'He that believeth not is condemned already'
(John 3: 18);--but He also commandeth all to believe on Christ: 'This is His
commandment, that we should believe on the name of His Son Jesus Christ.' (1
John 3: 23.) So that a man is not to question the Lord's willingness to
receive men who go to Christ honestly, for God has abundantly cleared that in
Scripture. Unless a man know so much, he will scarcely dare to lay his heart
open for that noble device of saving sinners, or adventure the whole weight of
his salvation upon Christ Jesus. The fourth thing pre-required is, The man who
would close with Christ Jesus, must resolve to break all covenants with hell
and death--'Because ye have said, we have made a covenant with death, and with
hell are we at agreement; when the overflowing scourge shall pass through, it
shall not come unto us; for we have made lies our refuge, and under falsehood
have we hid ourselves.' (Isa. 28: 15.) Whatsoever known evil men are engaged
in, they must resolve to forego it; for there is no concord between Christ and
Belial. (2 Cor. 6: 14-18.) The Lord requireth that they who would expect 'Him
to be for them, should not be for another.' (Hos. 3: 3.) This is far from
evangelical repentance, which I grant does not precede a man's closing with
Christ by faith: there is little here beyond a disregard of those things into
which a man was formerly devoted, and a slighting what he was mad upon,
because he sees himself destroyed thereby, and relief now offered; upon which
his heart beginneth to be more intent that formerly it was. After this when
Christ is looked upon alone, His worth and beauty do appear, so as among all
the gods there is none like unto Him, and He appeareth as a sufficient
covering of the eyes to all who obtain Him: upon which the heart loves God's
device in the new covenant, and desires to lay its weight upon Christ rather
than any other way, bending towards Him; and so the man becomes a believer.
Now, I will not say that all these things, whereof we have spoken, are
formally, orderly, and distinctly found in every person before he close with
God in Christ; for the way of the heart with Christ may be added to 'the four
wonderful things.' (Prov. 30: 18.) It is hard to trace the heart in its
translation from darkness to light; yet we hold out the most ordinary and
likely way to him who does ask the way; debarring thereby ignorant and
senseless persons from meddling, and discharging them from pretending to any
interest in Him whilst they remain such.
IV.
– Some of the properties and native
consequences of true believing
The
fourth thing we proposed to speak to is, The properties of this duty, when
rightly gone about. I shall only mention a few. 1. Believing on Christ must be
personal; a man himself and in his own proper person must close with Christ
Jesus--'The just shall live by his faith.' (Hab. 2: 4.) This saith, that it
will not suffice for a man's safety and relief, that he is in covenant with
God as a born member of the visible church, by virtue of the parent's
subjection to God's ordinances: neither will it suffice that the person had
the initiating seal of baptism added, and that he then virtually engaged to
seek salvation by Christ's blood, as all infants do: neither does it suffice
that men are come of believing parents; their faith will not instate their
children into a right to the spiritual blessings of the covenant; neither will
it suffice that parents did, in some respects, engage for their children, and
give them away unto God: all these things do not avail. The children of the
kingdom and of godly predecessors are cast out. Unless a man in his own person
have faith in Christ Jesus, and with his own heart approve and acquiesce in
that device of saving sinners, he cannot be saved. I grant, this faith is
given unto him by Christ; but certain it is, that
it must be personal. 2ndly, This duty must be cordial and hearty--'With the
heart man believeth unto righteousness.' (Rom. 10: 10.) A man must be sincere,
and without guile, in closing with Christ, judging Him the only covering of
the eyes, not hankering after another way. The matter must not swim only in
the head or understanding, but it must be in the heart: the man must not only
be persuaded that Christ is the way, but affectionately persuaded of it,
loving and liking the thing, having complacency in it; so that 'it is all a
man's desire,' as David speaketh of the covenant. (2 Sam. 23: 5.) If a man be
cordial and affectionate in anything, surely he must be so here in this 'one
thing that is necessary.' It must not be simply a fancy in the head, it must
be a heart-business, a soul business; yea, not a business in the outer court
of the affections, but in the flower of the affections, and in the innermost
cabinet of the soul, where Christ is formed. Shall a man be cordial in
anything, and not in this, which comprises all his chief interests and his
everlasting state within it? Shall 'the Lord be said to rejoice over a man as
a bridegroom rejoiceth over his bride?' (Isa. 62: 5); and 'to rest in His love
with joy?' (Zeph.
3: 17
); and shall not the heart of man go out and meet Him here? The heart or
nothing; love or nothing; marriage-love, which goes from heart to heart; love
of espousals, or nothing--'My son, give me thine heart.' (Prov. 23: 26.)
'Though I bestow all my goods to feed the poor and though I give my body to be
burned, and have not charity, it profiteth me nothing.' (1 Cor. 13: 2.) I will
not say that there is in all, as soon as they believe, a prevailing sensible
love, which maketh sick; but there must be in believing, a rational and kindly
love, so well grounded and deeply engaged, that 'many waters cannot quench it.
It is strong as death, and jealousy in it burneth as fire. '
(Cant. 8: 6, 7.) 3. The third property or qualification of believing,
as it goes out after Christ, is that it must be rational. By this I mean that
the man should move towards God in Christ, in knowledge and understanding,
taking up God's device of saving sinners by Christ as the Scripture holds it
out; not fancying a Christ to himself otherwise than the gospel speaketh of
Him, nor another way of relief by Him than the word of God holdeth out.
Therefore we find knowledge joined to the covenant between God and man as a
requisite--'And I will give them a heart to know Me, that I am the Lord; and
they shall be my people, and I will be their God.' 'And they shall teach no
more every man his neighbour, and every man his brother, saying, Know the
Lord: for they shall all know Me, from the least of them unto the greatest of
them, saith the Lord.' (Jer. 24: 7; 31: 34.) I mean also, that a man must be
in calmness of spirit, and as it were in his cold blood, in closing with
Christ Jesus; not in a simple fit of affection, which soon vanisheth--'He that
received the seed into stony places, the same is he that heareth the word, and
anon with joy receiveth it' (Matt. 13: 20); nor in a distemper through some
outward distress, as the people were, 'when He slew them, then they sought
Him; and proved not steadfast in the covenant' (Psa. 78: 34); nor under a
temptation of some outward temporary interest, as Simon Magus was when he
believed. A man must act here rationally, as being master of himself, in some
measure able to judge of the good or evil of the thing as it stands before
him. 4. The fourth is faith; as it goes out rationally, so it goes out
resolutely. The poor distressed people in the gospel did most resolutely cast
themselves upon Christ. This resoluteness of spirit is in respect to all
difficulties that lie in the way; violence is altered to these. The man whose
heart is a laying out for Christ Jesus, cannot say, 'There is a lion in the
street.' (Prov. 26: 13.) If he cannot have access by the door, he will break
through the roof of the house. (Luke 5: 19.) He often does not regard that
which the world calls discretion or prudence, like Zaccheus, climbing up on a
tree to see Christ, when faith was forming in his bosom. (Luke 19.) This
resoluteness of spirit foresees what inconveniences may follow, and disregards
all these; at least resolving over all these, like a wise builder who
reckoneth the expense beforehand. (Luke 14: 28.) This resoluteness is also in
regard to all a man's idols, and such weights as would easily beset him, if he
did not follow after Christ over them all, like that blind man who did cast
his garment from him when Christ called him. (Matt. 10: 50.) This resoluteness
in the soul proceedeth from desperate self-necessity within the man, as it was
with the jailer (Acts 16: 30); and from the sovereign command of God, obliging
the man to move towards Christ--'This is His commandment, that we should
believe on the name of His Son Jesus Christ' (1 John 3: 23); and from the good
report gone abroad of God, that 'He putteth none away that come unto Him
through Christ' (John 6: 37); but commends such as do adventure over the
greatest difficulties, as the woman of Canaan. (Matt. 15: 28.) But, above all,
this resoluteness does proceed from the arm of JEHOVAH, secretly and strongly
drawing the sinner towards Christ--'No man can come to Me, except the Father,
which has sent Me, draw him.' (John 6: 4.) I will not say that every one,
closing with Christ in the offers of the gospel, has all the above thoughts
formally in his mind; yet, upon search, it will be found, if he be put to it,
or put in mind of these things, they are then uppermost in the soul. By what
is said, it manifestly appears that many in the visible church had need to do
somewhat further for securing of their soul, when they come to years of
discretion, than is found to have been done by them before, in the covenant
between God and the church, sealed to them in baptism. From what is said also,
there is a competent guard upon the free grace of God in the gospel, held out
through Christ Jesus; so that ignorant, senseless, profane men, cannot with
any shadow of reason, pretend to an interest in it. It is true, believing in
Christ, and closing with Him as a perfect Saviour, seemeth easy, and every
godless man saith that he believes on Him: but they deceive themselves, since
their soul has never cordially, rationally, and resolutely gone out after
Christ Jesus, as we have said. It may be, some wicked men have been
enlightened (Heb. 6: 4); and have found some reality in their fear--'Felix
trembled' (Acts 24: 25);--or in their joy--'He that received the seed into
stony places, the same is he that hearth the word, and anon with joy receiveth
it' (Matt. 13: 20); and Herod heard John 'gladly' (Mark 6: 20);--but not
having engaged their heart in approaching to God (Jer. 30: 21), have either
sat down in that common work, as their sanctuary, until the trial came--'When
tribulation or persecution ariseth because of the word, by and by he is
offended' (Matt. 13: 21);--or, 'they return back with the dog to their vomit,'
from which they had in some measure 'escaped by the knowledge of the Lord and
Saviour' (2 Peter 2: 20-22); or they utterly fall away to the hatred and
malicious despising and persecuting of Christ and His interests, from whence
hardly can they be recovered--'For it is impossible for those who were once
enlightened, and have tasted of the heavenly gift, and were made partakers of
the Holy Ghost, and have tasted the good word of God, and the powers of the
world to come, if they shall fall away, to renew them again unto repentance;
seeing they crucify to themselves the Son of God afresh, and put Him to an
open shame.' 'For if we sin wilfully after that we have received the knowledge
of the truth, there remaineth no more sacrifice for sins.' 'Of how much sorer
punishment, suppose ye, shall he be thought worthy, who has trodden under
foot, the Son of God, and has counted the blood of the covenant, wherewith he
was sanctified, an unholy thing, and has done despite unto the Spirit of
grace?' (Heb. 6: 4-6;
10: 26
-29.) Which things should provoke men to be serious in this great business.
"We
come now to speak to the fifth thing proposed, and that is, What are the
native consequences of true believing? I shall reduce what I have to speak of
them to these two, namely,
Union
with God, and communion. First, then, I say, When a sinner closets with Christ
Jesus, there is presently an admirable union, a strange oneness between God
and the man. As the husband and wife, head and body, root and branches, are
not to be reckoned two but one; so Christ, or God in Christ, and the sinner
closing with Him by faith, are one--'We are members of His body, of His flesh,
and of His bones.' (Ephes. 5: 30.) He that is so 'joined unto the Lord is one
spirit' (1 Cor. 6: 17); as the Father is in the Son, and Christ in the Father,
so believers are one in the Father and the Son; they are one, as the Father
and Son are one. The Father in Christ, and Christ in believers, that they may
be 'made perfect in one.' O what a strange interweaving and indissoluble union
here! (John 7: 21-26.) Because of this union betwixt God and the believer, 1.
They can never hate one another. Henceforth the Lord will never hate the
believer--'As no man hateth his own flesh at any time, but cherisheth and
nourisheth it,' so does Christ His people. (Eph. 5: 29.) He may be angry, so
as to correct and chastise the man that is a believer; but all He does to him
is for his good and advantage--'All the Lord's paths must be mercy and truth
to him.' (Psa. 25: 10.) 'All things work together for good to him.' (Rom.
8: 28
.) On the other side, the believer can never hate God maliciously; for--'He
that is born of God sinneth not.' (1 John 3: 9.) For the Lord has resolved and
ordained things so, that His hand shall undoubtedly so be upon all believers
for good, that they shall never be permitted to hate Him, and so be plucked
out of His hand. 2. Because of this union there is a strange sympathy and
fellow-feeling between God and the believer: the Lord is afflicted with the
man's affliction. (Isa. 63: 9.) He does tenderly, carefully, and seasonably
resent it, as if He were afflicted with it. He who toucheth the believer,
toucheth the apple of the Lord's eye (Zech. 2: 8)--'He is touched with the
feeling of their infirmities' (Heb.
4: 15
); and 'precious in His sight is their death.' (Psa. 116: 15.) In a word, what
is done to them, is done unto Him; and what is not done unto them, is not done
unto Him--'He that receiveth you, receiveth Me.' (Matt. 10: 40.) 'Inasmuch as
ye have done it unto one of the least of these My brethren, ye have done it
unto Me: inasmuch as ye did it not to one of the least of these, ye did it not
to
Me.
' (Matt. 25: 40, 45.) On the other part, the 'zeal of His house' occupieth the
heart of the believer. (Psa. 69: 9.) 'The Lord's reproach' lighteth on the
believer. If it go well with His affairs, that is the business of His people.
So there is a strange sympathy between God and believers, all by virtue of the
union between them; because of which, men should hate everything which would
compete with Him in their love or affections, and should disdain to be slaves
to the creatures, since these are the servants of their Lord and husband, and
their servants through Him. What a hateful thing for a queen to disgrace
herself with the servants of her prince and husband! It is also a shame for a
believer to be 'afraid of evil tidings,' since the Lord, with whom he is one,
alone ruleth all things, 'and does whatsoever pleaseth Him in heaven and
earth.' 'All things are yours, and ye are Christ's, and Christ is God's.'
'Surely he shall not be moved for ever, he shall not be afraid of evil
tidings; his heart is fixed, trusting in the Lord; his heart is established,
he shall not be afraid.' 'Our God is in the heavens, He has done whatsoever He
pleased.' (1 Cor. 3: 21, 23; Psa. 112: 6, 7; 115: 3.) The other great
consequence of believing, is an admirable unparalleled communion, by virtue
whereof, 1. The parties themselves do belong each to the other. The Lord is
the God of His people; He Himself, Father, Son, and Holy Ghost, is their God,
in all His glorious attributes; His justice as well as His mercy; His wisdom,
power, holiness, etc., for He becomes the God of His people, as He often
speaks in the covenant. On the other part, believers are His people. In their
very persons they are His, as the covenant does speak; they shall be His
people; their head, their heart, their hand, etc.; whatsoever they are, they
are His. 2. By virtue of this communion they have a mutual interest in one
another's whole goods and property, so far as can be useful. All the Lord's
word belongs to the believer; threatening as well as promises are for his
good; all His ways, all His works of all sorts, special communications, death,
devils, even all things so far as can be useful-- 'All things are yours;
whether Paul, or Apollos, or Cephas, or the world, or life, or death, or
things present, or things to come; all are yours, and ye are Christ's, and
Christ is God's.' (1 Cor. 3: 21-23.) On the other side, all that belongs to
the believer is the Lord's; heritage, children, life, wife, credit, etc., all
is at His disposing; if any of these can be useful to Him, the believer is to
forego them, else he falsifies that communion, and declares himself in so far
unworthy of Christ. 'If any man come to me, and hate not his father; yea, and
his own life also, he cannot be my disciple.' (Luke 14: 26.) 3. By virtue of
this communion, there should be much intimacy and familiarity between God and
the believer. The Lord may interfere with any thing which belongs to the
believer, and do unto him what seemeth good to Him; and the man is not to
mistake, or say unto God, 'What does Thou' except in so far as concerns His
duty: yea, He is still to say, in every case, 'Good is the word and will of
the Lord.' (Isa. 38: 8; 2 Kings 4: 23, 26.) On the other part, the believer
may, in a humble way, be homely and familiar with God in Christ; He may come
with 'boldness to the throne of grace' (Heb. 4: 16); and present his addresses
unto God. He is no more a stranger unto God, so that he needs not speak unto
God as one who has acquaintances to make every hour, as many professors do;
which makes a great inconsistency in their religion. The believer also may lay
open all his heart unto God--'I have poured out my soul before the Lord' (1
Sam.
1: 15
); and impart all his secrets unto Him, and all his temptations, without fear
of a mistake. The believer also may inquire into what God does, in so far as
may concern his own duty, or in so far as may ward off mistakes respecting the
Lord's way, and reconcile it with His words: so Job says, 'Though He slay me,
yet will I trust in Him; but I will maintain mine own ways before Him.' (Job
13: 15
.) The believer is a friend in this respect, as 'knowing what the Master
does;' see Gen. 18: 23; Jer. 12: 1; Isa. 63: 17. The believer also may draw
near daily unto God with all his failings, and seek repentance, pardon, and peace,
through the advocacy of Christ-- 'Him has God exalted with His right hand, to
be a Prince and a Saviour, to give repentance to
Israel
and forgiveness of sins.' (Acts
5: 31
.) 'If any man sin, we have an advocate with the Father, Jesus Christ the
righteous.' (1 John 2: 1.) O how often in one day may the believer plead
pardon, if he intend not to mock God, nor turn His
grace into licentiousness! The Lord has commanded men to forgive seventy times
seven in one day; and has intimated there, in a parable of a king who took
account of his servants, how much more the Master will forgive. (Matt. 18:
22-28.) The believer also may intrust God with all His outward concerns, for
He cares for these things 'If God so clothe the grass of the field, shall He
not much more clothe you, O ye of little faith? Therefore, take no thought,
saying, what shall we eat, or what shall we drink, or wherewithal shall we be
clothed? For your heavenly Father knoweth that ye have need of all these
things.' (Matt. 6: 30-32.) 'Casting all your care upon Him, for He cares for
you.' (1 Peter 5: 7.) Yea, the believer may humbly put God to it to make Him
forthcoming to him in all such cases as beseemeth, and to help him to suitable
fruit in every season, 'even grace in time of need.' (Heb. 4: 16.) Yea, how
great things may believers seek from him in Christ Jesus, both for themselves
and others! 'If we ask anything according to His will, He heareth us.' (1 John
5: 14, 15.) 'Whatsoever ye shall ask in my name, that will I do.' (John 14:
13.) 'Ask of me things to come concerning my sons: and concerning the work of
my hands, command ye me.' (Isa. 45: 11.) It is the shame and great prejudice
of His people that they do not improve that communion with God more than they
do: Christ may justly upbraid them, 'that they ask nothing in His name.' (John
16: 24.) By what is said, it appears of how great consequence this duty of
believing is, by which a man closes with Christ Jesus, whom the father has
sealed and given for a covenant to the people. It is so honourable to God,
answering His very design, and serving His interest in the whole contrivance
and manifestation of the gospel; and it is so advantageous to men, that Satan
and an evil heart of unbelief do mightily oppose it, by moving objections
against it, of which I shall notice the most ordinary.
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