Part 2
5. Faith and obedience are inseparable; John 15:5, "He that abideth in me, and I in him, the same bringeth forth much fruit." Rom. 6:14, "Sin shall not have dominion over you; for ye are not under the law, but under grace." The life that sinners find, finding Christ is without question, for the kind of it, a holy life; and the manner of one's working must needs be of a piece with the manner of one's being. When Nebuchadnezzar was driven from men to herd with the beasts of the field, he lived like the beasts. Men living in sin, walk in it; Col.
3:7. And those who are blessed with a life that is holy in the nature of it, must needs be holy in their walk; and if that life were perfected, they would be perfectly holy. So where there is no holiness, there is no life, no faith, no union with the holy Jesus. Unholy professors are dead sinners, and will be buried out of sight in the pit; Heb. 12:14, "Without holiness no man shall see the Lord."
6. Lastly, The one thing we have to seek above all things, for time and eternity, is to find Christ. For whoso findeth him findeth life, for time and eternity. And this is not the work only of the time of our first conversion to God, but the work of our whole lives, 1 Pet. 2:4, compared with vers. 2, 3. For always the more we find of Christ, we have the more life, and the less of him, the less life. Finding Christ we find all for holiness and happiness. The Jews say, that the 613 precepts of the law are all reduced to this saying, Hab. 2:4, "The just shall live by his faith." And the truth is, the sum of the Christian life lies here; Gal. 2:20,
USE. II. Of exhortation. Seek Christ until ye find him, and find life in him and by him. To press this, I offer the following motives.
MOTIVE 1. Man is a seeking creature: Matth. 13:45. Sinners out of Christ are as busy seeking as others are, like the watch going as fast when wrong as when right. There is a void within that would be filled; but the matter is, they go all wrong in their search, They are seeking a rest to their hearts in the creature, and a rest to their conscience in the works of the law; but in neither of these will they find what they seek. Turn ye, sinners, seek Christ; why seek ye the living among the dead? In Christ only is to be found what ye are seeking, rest to the conscience and to the heart.
MOTIVE 2. Now is the time he is to be found; Isa. 55:6. The day will come when he will not be to be found; and be the sinner has no more access to life. Remember the case of the foolish virgins; Matth. 25. That is a heavy word; Prov. 1:24, 26, "Because I have called, and ye refused, I have stretched out my hand, and no man regarded;—I also
will laugh at your calamity, I will mock when your fear cometh." And how stinging will it then be to think, that the time of seeking Christ was spent in seeking what cannot profit; and that then all access to him is lost for ever.
MOTIVE ult. Ye will be made up for ever, if ye find Christ; and undone, if ye find him not; Prov. 8:35, 36. If one was taken up all the days of his life, seeking him, and should find him at last, all would be found to be well bestowed; Matth. 13:45, 46. And find what we will, if we should find all the wealth, honours, and pleasures of the world, it would not compensate the loss of a missed Saviour; Matth. 16:26. But I will branch out this exhortation in two particulars,
First, Sinners, seek to find Christ, and to find life in him, by getting a saving discovery of him made to your souls. To press seeking of this saving discovery, consider,
MOT. 1. There is no closing with Christ, or believing in him, without a saving discovery of him made to the soul; Psalm 9:10; John 4:10. Men may believe in an unseen, but not an unknown Christ. There is an illumination in the knowledge of Christ, that is necessary towards the embracing of him. Without it the wounded soul will pine away in its wounds, not knowing the Physician; and the sinner in his sins, not knowing the Saviour.
2. All your labour in religion, without this, will be but working in the dark, and labour in vain; John 14:6, compared with Eccl. 10:15. What will all attainments in religion avail, without the knowledge of the main thing, i. e. the knowledge of Christ? Matth. 7:22, we find some prophesying in Christ's name, in his name casting out devils, and in his name doing many wonderful works, who lose all their pains, because there was no saving acquaintance betwixt Christ and them.
3. The discovery of Christ is the most excellent discovery that men are capable of. Therefore Paul determined to seek after nothing but that; 1 Cor. 2:2; he preferred it to all other things; Phil. 3:8. What
though men be ever be well acquainted with the nature of the creation, and can dive into the secret mysteries of nature, with the reasons of the same? if they be unacquainted with Christ, it is but a bewitching vanity, and a gilded ignorance.
The knowledge of Christ appears to be the most noble, if one considers, (1.) The superlative excellency of the object; Col 2:9, "In him dwelleth all the fulness of the Godhead bodily." (2.) The way and manner one comes to this knowledge. Not by the light of nature; this cannot discover Christ to a soul; not by mere objective revelation in the word; men may indeed learn much of Christ that way, but may go to hell for it all; but by the light of the Spirit and subjective revelation; Matth. 16:16, 17. (3.) The certainty of it, which surpasses all demonstration; Heb. 11:1. (4.) The usefulness of it. Other knowledge men may have, and perish with it; all the arts and sciences in the world cannot give life to the soul; but this is life, eternal life to them that have it; John 17:3. Wherefore all other researches are but laborious trifling, unless in so far as they are subservient to this.
4. Christ discovered in his glory will satisfy your souls, and arrest your hearts; Matth. 13:45, 46, "Be shut my eyes and ears," saith Luther, "and say, you know no God out of Christ, none but he that was in the lap of Mary, and sucked her breasts." What is the reason of the apostasy and backsliding of many, but that they were never brought into this inner court of religion? If they had, they had been held fast. They had seen in him what is fully commensurate to the desires of a soul, and therefore had no occasion to have gone back unto the world and their lusts. This would be an anchor of the soul, in the midst of temptations, troubles, persecutions, and losses, arising from whatever quarter they may; and is the absolutely best way to fix the heart.
5. Christ is a vailed beauty, an unknown Christ to the most part of the hearers of the Gospel, and to all those to whom the Holy Spirit has not given saying illumination, Cant. 5:9, compare John. 1:10. Beware
he continue not to be so unto you. Seek to get the vail removed, that ye may see that in Christ, which the world left to perish in their iniquity never sees. The leading difference betwixt the wise and the foolish builders, and the wise and the foolish virgins was, the one had illumination, the other had not.
6. Lastly, Without a saving discovery of Christ, ye perish, John 17:3. Isa. 53:11. Ignorance of, and unacquaintedness with Christ must needs be fatal to the soul, since he is the only way to the Father, and there is no salvation in any other. It is the great design of the Gospel to bring souls acquainted with Jesus Christ; so where that is not reached, the gospel has not its effect; and when the gospel has not a saving effect, the law will take effect to one's condemnation.
I shall give you some directions for obtaining this discovery of Christ.
DIRECTION 1. Labour to be acquainted with yourselves, your own sinfulness and misery. And for that cause lay your hearts, lives, and state, to the rule of the holy law. Conviction leads the way to saving illumination, the knowledge of the disease to that of the physician, Acts 16:30, 31.
2. Seek the discovery of Christ in your attendance on public ordinances, Prov. 8:34. These are the galleries where the king walks, the lattices by which he shews himself. See Psalm 45:8. There is the market where the eye-salve is to be bought of him. There Lydia's heart was opened. It is good to be in Christ's way, as Zaccheus was. And were we looking and longing for a discovery of him there, we would not long want it.
3. Seek the discovery of him in his written word, the scriptures, for they are they which testify of Christ, John 5:39. God's word is the great means of illumination; Psalm 19:8. The Psalmist found it to be so by experience, Psalm 119:130, "The entrance of thy words giveth light; it giveth understanding unto the simple." It is the special instrument the Spirit uses for illumination.
4. Seek it earnestly in prayer, Prov. 2:3–5. When the disciples were together at prayer, the doors being shut, he manifested himself unto them. We are not to expect bodily discoveries of Christ; if we had them, they would not do our turn; the Jews saw him so who believed not on him; but we are to seek a discovery of Christ in the glory of his person and offices, by the Spirit, which alone can be attended with saving effects.
5. Lastly. Whenever the Lord lets in the least beam of heavenly light into your souls, cherish it, though it may be painful by discovering your sin and misery; make much of it; after little, more may come, Hos. 6:3.
Secondly, Seek to find Christ and life in him, by getting an interest in him. The soul then finds Christ, and has life, when it has got an interest in him. If you enquire how that interest is got? It is through faith. God hath given to us eternal life in the free offer of the gospel, and that life is in his Son, 1 John 5:11. Believe the word of the gospel with particular application to yourselves, receive and rest on him siducially for life, the life of grace and glory, and ye have it. Wherefore come to Christ, that ye may have life. To press this, consider,
MOTIVE 1. Ye are to come to Christ, that ye may get life in and by him, Isa. 55:1, 2, "He, every one that thirsteth, come ye to the waters, and he that hath 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 bread? 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." Rev. 3:20, "Behold, I stand at the door and knock; if any man hear my voice, and open the door I will come in to him, and will sup with him, and he with me." Here is an invitation to life, let not that complaint be made of you, John 5:40, "Ye will not come to me, that ye might have life." Consider,
1st, It is an offer the fallen angels never got. When Christ was born there was good-will towards men, but no sign of it towards fallen angels. Yet they are in themselves a rank of beings superior to mankind, and he owed no more to us than to them. Only his sovereign pleasure made the difference. "How then shall we escape, if we neglect so great salvation?"
2dly, It is an invitation not given to millions in the world, who are the sons of Adam as well as we. Many kingdoms and empires in the world lie in darkness and the shadow of death, and no offer of life is made to them; but it is made to you.
3dly, It is the greatest offer that ever was or shall be, that heaven can give and earth receive, admired by angels, and grudged by devils; and shall it be slighted by men? even an offer of the son of God, and eternal life in him.
4thly, It is an offer frequently repeated. Now sinner, Christ is boding himself and eternal life upon you. You have given him many refusals, but he will not yet take your refusal, but continues the offer.
MOTIVE 2. Christ is very willing to give himself, and eternal life in himself to you, John 6:37. Consider,
1st, How ample and large the gospel offer is, excluding none that will come, Isa. 55:1, forecited. Rev. 22:17, "Whosoever will, let him take the water of life freely."
2dly, There is no case a sinner can be in, that shall mar his reception with Christ, and partaking of life, if he will come to Christ; Isa. 1:18, "Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." Manasseh's bloodshed and witchcraft, Paul's blasphemy and persecution, and Mary Magdalene's lewdness, hindered not their getting life in and by Christ. When he was in the world, he raised Lazarus when sinking in the grave, as well as the ruler's daughter newly dead.
3dly, He takes kindly notice of the sinner's first steps towards him; the father met the prodigal son while yet a great way off. See Jer. 31:18–20. He surprises souls with looks of kindness preventing them, Is. 65:1, as he did Paul, Zaccheus, and others.
4thly, He is atgreat pains with sinners to bring them to himself for life. He stands and knocks; by convictions, surprising mercies rods, and crosses, he says in effect, "Why will ye die?"
MOTIVE 3. Ye are commanded to come to him, that ye may have life; 1 John 3:23, "This is his commandment, that we should believe on the name of his Son Jesus Christ." All the gospel invitations are commands; so that it is not left to you whether to come or not; but ye are peremptorily enjoined. Consider,
1st, Ye are creatures owing obedience to the commands of your sovereign Lord; and therefore trample not on his gospel command.
2dly, How highly merciful and reasonable this command is. All God's commandments are most righteous, Psalm 119:128. But behold this is an eminently merciful and reasonable one, that the creature should seek the favour of its Creator; that man should be at peace with God; that the poor sinner should go to the rich Saviour, the sick to the Physician, the guilty flee to the city of refuge and live, and the dying soul have recourse to the fountain of life. And all this under the pain of God's displeasure.
3dly, What a mercy it is that there is not a countermand; that when Adam and his offspring fell, God did not forbid them ever to hope for the least grain of mercy; but graciously invites and intreats, yea, and commands them to come and partake of his favour?
4thly, It is such a command, that if it be not obeyed, God has no value for all other obedience, 1 John 3:23, John 6:29.
MOT. 4. Ye need Christ, and ye need life; ye have an absolute need of both. Do ye not need grace, the favour of God, pardon of sin, the light
of his countenance, the influences of his Spirit, the manifestations of his love? Without these ye can never be happy, but eternally miserable. O then seek to find Christ, and life in him.
USE. Ult. Hereby ye may try whether ye have found Christ or not. The soul yet dead in sin hath not found him; but where there is spiritual life, Christ is found by that soul. How shall one know whether he be spiritually dead or alive? I will offer but three marks.
MARK 1. Spiritual light, not only let into the conscience, but into the heart, 2 Cor. 4:6, John 8:12. And that may be known by these two things.
(1.) The discovery it makes. The light of life shews a man his former darkness, making him say, "Once was I blind, but now I see." It discovers sin in its sinfulness, not only as dangerous, but as loathsome and abominable; the sinfulness of heart-sins as well as of life-sins; the first movings of sin, as well as of sin ripened by consent or action; the man's own utter inability to help himself, and the need of Christ both for justification, and sanctification; Christ's preciousness, and perfect suitableness to the sinner's case. This is the discovery made by the light of life, or saving illumination, Luke 15:17, 1 Pet. 2:17.
(2.) The efficacy it hath on the soul, Matth. 3:11. There are many who have a great deal of light; but it has no more efficacy on them to bring them from sin to holiness, than painted fire has to burn. But the light of life humbles the soul before God; causes grief for sin and hatred of of it, as contrary to God's holy nature and will; a holy despairing of help by ourselves or any other creature; and a betaking one's self to Christ for all, for pardon, and favour with God, for holiness and happiness, Phil. 3:3.
MARK 2. Where there is spiritual life there is spiritual sense and feeling. In spiritual death all the senses of the soul, so to speak, are locked up; and they may be at some times very dull in those who are
spiritually alive. But it is evident, that in the quickening of the soul they are restored, and never lost again altogether. The eyes of the soul are opened to see God, Christ, sin, the world, and all things that concern the soul, in other colours than formerly. They hear his voice in his word and in his rod, and they discern it from all others, Cant. 5:2, so that their great business is to answer his call. They have tasted that the Lord is gracious; they have the witness in themselves, that there is something in religion more desirable than all the profits and pleasures of the world, John 5:10. They can say from their experience, that all his garments smell of myrrh, aloes, and cassia, Psalm 45:8, that everything about Christ is lovely and desirable. The fulness of grace lodged in him, is savoury to them, Cant. 1:3. Their sense of feeling is awakened; the burden of sin they sometime went lightly under, makes them gross now, and long to be rid of it, as ever a poor prisoner was of his chains; Rom. 7:24, "O wretched man that I am, who shall deliver me from the body of this death?" Every limb of that body is a weight to them. And they are sensible of Christ's goings and comings, his hidings and manifestations of himself, and the power of his grace; Psalm 30:7, "Lord, by thy favour thou hast made my mountain to stand strong; thou didst hide thy face, and I was troubled."
MARK 3. Where there is spiritual life, there is a kindly heat and warmth of the same kind. There is a threefold flame kindled in the believer in the day of his being restored to life, though it acts not alike vigorously in all, nor in the same person alike at all times.
(1.) There is a flame of holy desires; Isa. 26:9. They have longing desires after righteousness, both imputed and implanted; Matth. 5:6, they are set for the one as well as the other. They have ardent desires after communion with God in Christ; Psalm 42:1. Hence the secret cries of the soul, O that I knew where I might find him! O when wilt thou come unto me!
(2.) There is a flame of love to Christ; Rom. 5:5. They love him above all persons and things; Luke 14:26. They love his truths, his whole
word; his commands, though striking against their corruptions; Rom. 7:22, his promises, as the sweetest cordials to a soul fainting under the apprehensions of wrath, or prevailing of corruption; the threatening of his word approving them heartily as most just; Rom. 7:12. Their hearts warm to any in whom God's image appears, and that because of that image; 1 John 3:14. They love his ordinances; Psalm 84:1, because they are his institutions, and the appointed means of communion with him.
(3.) There is a flame of zeal for Christ; Psalm 69:9. They are concerned for his honour in the world, the thriving of his kingdom. It vents itself in indignation against sin in themselves and others, because of the dishonour it reflects on Christ; 2 Cor. 7:11, in endeavouring to be active for God in their station, and grieving for the ills which they cannot help, saying with David, "Rivers of waters run down mine eyes, because they keep not thy law," Psalm 119:136.
Sinners Interested in Christ,
Obtaining Favor of the Lord
Whoso findeth me,—shall obtain favour of the Lord. - PROVERBS 8:35
BY the favour of the Lord is not meant reconciliation, or a state of favour with God, for that is comprehended in the life found; but the benefits, fruit, and effects of God's fayour, all along from the time the sinner is taken into favour. The word rendered obtained, signifies to bring forth as out of a treasure or storehouse. This treasure is open to the sinner, and access to it granted him, upon his union with Christ, so that from thence he may afterwards bring forth as he needs.
The doctrine deducible from the words is,
DOCTRINE. A sinner once interested in Christ, shall obtain favour of the Lord, bringing it forth as out of a treasure to which he is allowed access.
In handling this point, I shall,
I. Shew some things supposed in this truth, tending to clear the meaning of it.
II. Wherein the soul once interested in Christ shall obtain fayour of the Lord.
III. Confirm the doctrine.
IV. Apply.
I. I will shew some things supposed in this truth, tending to clear the meaning of it.
1. There is a treasure of favour for poor sinners with the Lord; Matth. 13:44, "The kingdom of heaven is like unto treasure hid in a field," &c. A treasure speaks preciousness, variety, and abundance. God's favours are precious, because of his infinite excellency; there is a variety of them, suited to all the cases the sinner can be in; and there is abundance of them, an inexhaustible stock, sufficient to supply them all, and that at all times.
2. This treasure is locked on sinners out of Christ, they have no access to it, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world, Eph. 2:12. There is favour with God, but it is not for such sinners; the treasure of wrath is their treasure, Rom. 2:5. They have no saving interest in the Mediator, therefore no saving interest in the treasure of favour. It is hid in the field of the gospel; but the field is not theirs, so not the treasure neither.
3. The sinner once interested in Christ has free access to the treasure, to bring forth from thence whatever he needs; hence says the apostle, Heb. 4:14, 16, "Seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God,—let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. But it may be objected, Is there not free access to that treasure of favour proclaimed to all to whom the gospel comes? ANSW. It is so. But we may conceive, as it were, a twofold door of this treasure; the outer door, in the free offer of the gospel, the inner door, even Jesus Christ himself. Both are closed on fallen angels; the outer door is opened to sinners of the tribe of Adam, that they may freely partake of it, if they will come in by the inner door; but till they enter by this last, they cannot reach it. But the sinner once interested in Jesus Christ is put in possession of the treasure, so as to have access to it at any time thereafter, when he is disposed to bring forth favour out of it; John 10:9, "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture."
4. Even the sinner when he is interested in Christ, will still be needing, while he is in this world. It is true, he will never be again reduced to the extremity of total want, John 4:14, but he will be under partial wants while he lives here, John 13:10. And there is such an emptiness woven into the very nature of the creature, that the saints in heaven, though they will feel no want, yet will not become self-sufficient by glorification.
5. Lastly. As it is the privilege of believers, that they may, so it is their duty that they do, bring forth and fetch supply for all their wants out of that treasure. They must still have recourse to it, in all exigencies; and they are welcome to it. They are let into it, by their union with Christ, and they should make use of it in their daily walk. And when they come to heaven, they shall be filled from it for evermore, Rev. 7:17, "For the Lamb which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes."
II. I proceed to shew wherein the soul once interested in Christ shall obtain favour of the Lord. They shall obtain it in all things, cases, and conditions, which they meet with or shall be in. The promise is broad and large, Heb. 13:5, "I will never leave thee, nor forsake thee." Rom. 8:28, "All things shall work together for good to them that love God, to them that are the called according to his purpose." Go as it will with the nation, the church, or themselves in particular, they shall always obtain favour. But it will not be amiss to condescend on some particulars. They shall obtain favour,
1. In prosperity, when things in the world are in a thriving condition with them. That is what destroys many, Prov. 1 ult. but it shall not destroy them, and that is a great favour; Job 1:10, "Hast not thou made an hedge about him, and about his house, and about all that he hath upon every side?" a hedge not only about his house, &c., but about him. Many have the former, while they want the latter, and so are ruined. There is a threefold favour that a gracious person may obtain of the Lord in this case.
(1.) Balancing grace, to make them carry evenly and usefully in prosperity. Job got it in his prosperity, chap. 1:5. The sun of prosperity shone on him, and he was helped of God to retain his tenderness, and to improve the smiles of outward providences to the honour of God. And considering what a corrupt nature the best have, and how slippery ground the world's heights are, they obtain favour of the Lord indeed, whom Satan gets not cast over that precipice to their ruin.
(2.) Balancing providences, some such mixture of bitterness in their cup, as keeps them from miskenning themselves, and makes them sing of mercy and judgment; as the apostle experienced in his own case; 2 Cor. 12:7, "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure." It is no small favour to the Christian to have some thorn of uneasiness put under him while he is here, to keep him from lying down among the lions' dens and mountains of leopards, and sleeping in these dangerous places. Every rub a Christian meets with in his way through the world, is a memorandum for him, that "this is not his rest." If that do not prevail, there is,
(3.) The change of the course of providence into adversity. Many times that is as great a favour as a Christian can meet with; Zeph. 3:12, "I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord." Sometimes the Christian begins to feather his nest, and lie secure and forgetful of God; but God sets fire to his nest, and he is obliged to look to God whom he had forgotten. The world grows a burden to him, and God raises a wind that blows the burden off his back. And he draws away some gilded earth from him, that was drawing his heart from God.
2. In personal outward afflictions, to which the people of God are liable as well as others. O it is a sad case with Christless sinners, under affliction: they cry out under their trouble, but they an not
bettered by it; Job 35:9, 10. Nay, many are worsted by their afflictions, their spirits are embittered; they have no comfort from earth, and they have none, and apply for none from heaven. But the sinner once interested in Christ shall obtain favour is this case.
(1.) They shall be bettered by it; Rom. 8:28, forecited. Though they may for a time be fruitless under affliction, and as a bullock unaccustomed to the yoke, yet they shall be brought to themselves, and gain some spiritual advantage thereby. And that is no small favour, to gather figs of such thorns and briers.
(2.) They shall be supported under it; Isa. 43:2, "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shall not be burnt; neither shall the flame kindle upon thee." Though with one hand they be cast down, they shall be held up with the other. They have fatherly pity and sympathy in all their afflictions, Isa. 63:9, and in their hopeless case the everlasting arms are underneath them.
(3.) They shall have deliverance in due time, one way or other, that they shall not perish in their affliction. Though the night be ever so long, the morning cometh; the days of their mourning shall end; Psalm 34:19, "Many are the afflictions of the righteous; but the Lord delivereth him out of them all."
3. In desertion. Christ's spouse may be under desertion; the Lord may withdraw and hide himself from those that are dear to him; they may for a time "walk in darkness, and see no light;" Isa. 50:10, "go mourning without the sun," and be so pressed that they cannot contain themselves from crying out; Job 30:28. All communication betwixt heaven and them may seem to be stopt and blocked up; Lam. 3:8. They may be under fearful terrors from the Lord; Job 6:4. And this case may be of long continuance with them, as in Heman; Psalm 88:15, "I am afflicted and ready to die, from my youth up; while I
suffer thy terrors, I am distracted." But in such a case they shall obtain favour of the Lord.
(1.) They shall never be totally deserted or forsaken. Though the husband may withdraw, yet the relation shall never be broken, nor shall they go out of mind with him, though they may apprehend themselves to be forgotten; Isa, 49:14, 15, 16. They shall have now and then some gleam of light in their darkness, and a secret support shall never be wanting; Psalm 112:4; Deut. 33:27.
(2) They shall not be finally deserted; Isa. 54:6. Though he may be gone, he will certainly return. There is a seed of joy sown, which though it lie never so long under the clod, it cannot rot, it will spring up; Psalm 97:11. And for the spirit of heaviness they shall get the oil of joy. And the ill reports which unbelief has spread concerning a trying, hiding God, shall be proved false.
4. In temptation. While they are in the world, they are in a place of snares and temptations. Sometimes public temptations are going, compliance with which being fashionable it is hard to stand the shock. Private temptations are never wanting from a busy devil, an ensnaring world, and an evil heart. These are means of remediless ruin unto many. But in such a case they shall obtain favour of the Lord. They shall either,
1. Be made to keep their ground against the temptation, and stand conquerors; 2 Cor. 12:9. They shall have grace to discover the snare, and grace to withstand the solicitations to comply with it. And that is a great favour bestowed on poor, weak, self-emptied Christians, in whom grace from the treasure of favour does triumph; while others leaning to themselves are suffered to fall; Isa. 40:30, 31. The truth is there is no temptation so contemptible, but it will lay a self-confident man on his back; and none so great, but by faith the weakest Christian may get over it; Phil. 4:13. I can do all things through Christ which strengtheneth me.
(2.) At least temptation shall not get a complete victory over them as over unbelievers; Luke 22:31, 32, "And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not" Satan carried Peter far, even to the denying of Christ; but yet he found favour, that he could not get him all the length he would have had him. They may fall deep in temptation, but they will not be suffered to drown; for the Lord upholdeth them with his hand, Psalm 37:24.
5. Even when fallen into sin, the Lord will not leave them, nor cast them off; Heb. 13:5. They grieve the Spirit by their falls; so they may expect in that case, that God will withdraw the light of his countenance, that he will set a mark of his indignation upon their way, and it may cost them broken bones ere they recover. Yet in this case they shall obtain favour of the Lord.
(1.) God will not suffer them to lie still in it, but will raise them up again, John 8:35. Some fall off, and are never recovered; but as for believers, not one of them shall be lost. God's love to them is through Jesus Christ; and forasmuch as he is always beloved of the Father, they shall ever be loved for his sake, Psalm 89:30–33. And love is active to raise up the beloved party fallen.
(2.) While be raiseth them up, he will make their falls work for good, Rom. 8:28. Out of the eater shall be brought forth meat, and out of the strong sweetness. Satan shall be outshot in his own bow. They shall thereby be let into a clearer view of the corruption of their nature, see more need of Christ and his grace, be more emptied of themselves, and learn to prize imputed righteousness more, and so be led more to a life of faith, and close dependence on the Lord.
6. In a time of public calamity. We have all reason to look for such a time on this guilty declining generation, that God will sum up the old and new debts of Scotland, and charge them together upon the generation that is filling up the measure of our fathers. But come
what will come, they that are once interested in Christ, shall obtain favour of the Lord.
(1.) It may be they shall be hid, and kept out of trouble, that the stroke shall not reach them, Zeph. 2:3. The floods may swell, yet he that sitteth on the floods can keep them from touching his own when he will; and often does so, Psalm 32:6, "Surely in the floods of great waters, they shall not come nigh unto him. Whatever be the stroke that is sent, every arrow has its commission, and can touch none whom God will have safe, Psalm 91:7; as in the cases of Noah and Lot.
(2.) If it do fall upon them, they may expect a gracious mixture of favour in it; Jer. 15:11, "The Lord said, Verily it shall be well with thy remnant, verily I will cause the enemy to entreat thee well in the time of evil and in the time of affliction. And the Lord has often made his care of his people in common calamity, with the beautiful mixture of kindnesses with sharp trials, more desirable in the issue, than to have been kept quite free, Rom. 5:3. This made Paul take a pleasure in distresses, 2 Cor. 12:10.
(3.) Though it should come to an extremity with the child of God, yet the sting shall be out of it, and so it shall do him no real harm. Death is the worst of it, but the child of God may meet it with that saying; 1 Cor. 15:55, "O death, where is thy sting? O grave, where is thy victory?" The truth is, whereas the blessings of the wicked are cursed, the curses are changed into blessings to them that are in Christ, Rom. 8:28.
7. Lastly. At death, and through all the ages of eternity. During life the wicked receive many common favours from the Lord, but at death that spring is quite dried up to them. But then the spring of favour to them that are in Christ, never to be interrupted any more, begins to flow abundantly. They shall obtain favour of the Lord.
(1.) They shall then be perfectly freed from sin, and all inclination or temptation to it, Heb. 12:23. They will then get a full answer to that petition, "Lead us not into temptation." The leprosy in the house will then be quite removed, when it is pulled down. And the body of sin shall breathe out its last with the death of the body.
(2.) They shall be freed from all trouble whatever, and enjoy perfect happiness in the full enjoyment of God, Rev. 14:13. At the last day their bodies shall obtain the favour of a blessed resurrection, and soul and body shall be eternally glorified together.
III. I shall next confirm the doctrine, That a sinner once interested in Christ, shall obtain favour of the Lord. This is evident, if ye consider,
1. They have a right to the whole treasure of favour through Jesus Christ, in whom they are interested; 1 Cor. 3:22, 23, "All are yours; and ye are Christ's." It is the purchase of his precious blood, and a purchase made for them; and hence not only the love and mercy of God, but the justice of God secures their enjoyment of it, 2 Thess. 1:6, 7.
2. Jesus Christ is the dispenser of the treasure, the high Steward of the house of heaven. As he has purchased it by his blood, so the Father has put the dispensing or distributing of it in his hand, John 5:22, Matth. 28:18. Now he is their best friend, yea, he is their husband, their head, and they are members of his body. How then can they miss of obtaining favour of the Lord.
3. The enjoyment of it is secured to them by the covenant of promises. In the covenant there are promises suited to every case they can be in; all these are "yea and amen in Christ." So being interested in Christ, they are interested in all the promises, 2 Pet. 1:4. These are the several articles of their marriage covenant with Christ, by which the whole treasure of the favour of God is settled upon Christ's espoused ones, for their through bearing in time, and complete provision to all eternity.
4. Lastly. They have each of them a private key to the treasure, and that is faith; hence says our Lord, Matth. 21:22, "All things whatsoever ye shall ask in prayer, believing, ye shall receive." There is a cloud of witnesses, Heb. 11, who did, and suffered great things; not by their own strength, but by furniture from heaven; and how did they obtain it, but by faith, that self-emptying, taking, receiving grace, out of Christ's fulness? They who can rightly manage this key, need never want, be their case as low as it can be; faith is a noble provider, bringing strength to the weak, light to the blind, food to the hungry, clothing to the naked, &c.
I shall shut up this doctrine with some improvement.
USE I. Of information. It informs us, that,
1. Jesus Christ is the way to the Father, and the only way, John 14:6. Whoso would obtain favour of the Lord, most make him their friend in the first place. For he is the one Mediator, and all communication that we have with Heaven most be by him. They who place their confidence of acceptance with God in their duties, will obtain indignation and wrath, instead of favour from the Lord.
For in Christ only God is or can be well pleased with one that is a sinful creature.
2. Those who are interested in Christ are made up for ever, their bread is baken for time and eternity. They are provided for all conditions they can be in, or circumstances they can be brought into. This is a plentiful treasure, and a treasure that has no bottom, which is made over to them in Christ. Alas! that ever any losses in the world should disquiet a believer, that "has in heaven a better and an enduring substance," Heb. 10:34. He may put his gain in Christ in the balance with all worldly losses, and it will weigh them all down.
3. Those who are without Christ are without the favour of God, Eph 2:12. Common favours they may receive, but special favour is far from them. The truth is, the best things they get are blasted to them;
hence their prosperity destroys them, and the very gospel of God is the savour of death. How can they have the favour of a holy just God, who are not reconciled to him in his Son, and clothed with his righteousness?
4. Lastly. It is believers' own fault, that at any time they are not sufficiently provided according as their case requires. They may have it for the bringing it forth out of the treasure, John 1:16. The breasts are full, if we would suck of the divine consolations. The armoury is sufficiently furnished for the spiritual warfare, if we could bring forth the weapons. The promises which the believer is interested in, are the channel of conveyance of supply; but alas! faith is often wanting, which should draw it in through these means of conveyance. If we could believe, all things would be possible.
USE II. Of exhortation, both to sinners and saints. And,
First, To sinners. Labour ye above all things to get an interest in Christ. O that I could engage you to this pursuit! Truly this is and ought to be made by you the great business of your life, the great interest ye are to pursue, John 6:29. Ye are all pursuing some one interest or other; and carnal worldly interest is what has the greatest number of followers. I would exhort you to labour to secure an interest in Christ. To press this, consider,
MOTIVE 1. An interest in Christ is the most worthy interest ye can pursue. And I would commend it to you as such, as deserving your highest esteem and regard, as far excelling all the low and secular interests that can possibly engage your attention. It is the one thing needful, in comparison of which all other pursuits are arrant trifles.
MOTIVE 2. It is an interest that ye may now obtain. Christ is willing to be yours, and to confer upon you his whole fulness, all the riches of his grace and glory. "Behold, now is the accepted time: behold, now is the day of salvation." "To-day, if ye will hear the voice of Christ speaking in the gospel, harden not your hearts." Christ now
calls you to come to him, that ye may have an interest in him. O then for the Lord's sake, and your own souls' sake, delay not to come to him, that ye may have life, and obtain favour of the Lord.
Secondly, To saints. Labour ye to improve your interest in Christ, by bringing in to yourselves daily out of that treasure for whatsoever ye need. The treasure is opened to you, ye are allowed free access to it; improve your privilege by bringing forth out of it suitable supply for all your wants.
QUEST. But bow is that to be done? what way can one bring forth supply out of the treasure of favour? Ans. By faith. Faith is the key of the treasure-door that opens it, the feet that carry into it, the hand of the soul that takes up the necessary supply, and brings it away, Heb. 11. Hence the believer is said to "live by faith," Gal 2:20, it being that which by its communication with Christ maintains the spiritual life, and is the great provider for all graces. Now, to manage this work successfully,
1. Ye most lay all your wants upon him. That moment that Christ and a soul meet in the everlasting covenant, the soul embracing him in the gospel-offer, he says to the soul, as Judg. 19:20, "Peace be with thee; howsoever, let all thy wants lie upon me." Whatever ye want for soul or body, duty or danger, time or eternity, let it all lie on me. And this is agreeable to the marriage covenant, wherein the provision lies upon the husband, 1 Pet. 5:7. Now faith is to say, "Be it so; from henceforth all my wants be on my Lord." And this implies two things.
(1.) Renouncing of self-provision, or living on one's own stock and purchase; Matth. 16:24, "If any man will come after me let him deny himself." Faith empties a soul of itself; it is a man's going out of himself to Jesus Christ for all. While the provision brought from Egypt lasted, the manna fell not; and while men are busy bringing forth of their own store for their needs, the treasure in heaven is locked upon them; but it is opened to the self-emptied believer; Luke
1:53, "He hath filled the hungry with good things, and the rich he hath sent empty away."
(2.) Trusting him for the supply of all your wants, betaking yourselves to him to live wholly by him. Ye must be like a poor man, who can do nothing for himself, being utterly unable to work and win any thing, that casts himself on his rich friend for all he needs, Psal. 55:22, 1 Pet. 5:7, it is a pithy description of faith which we have; Ruth 2:12," The Lord God of Israel, under whose wings thou art come to trust;" for the believer is like a silly chicken unable to preserve itself from the bird of prey, getting in under the wings of the dam for protection.
2. Ye must lay your wants before him, table your complaints and present your petitions unto him, upon whom all your wants are laid, Matth. 21:22. Thus Paul did again and again, and brought forth plentifully out of the treasure, 2 Cor. 12:8, 9. What God has a mind to give, he will yet have his people to seek. And this imports,
(1.) A free unfolding of your case to him, as to your best friend, able and willing to help, Eph. 3:12. Faith makes the believer pour out his heart to the Lord, Psalm 62:8. Ye most unfold it freely, fully, without reserve; for to do otherwise would argue distrust. Many a time the believer's heart is full of griefs, sorrows and anxieties; but the best ease a pained heart can get, is pouring out itself in the bosom of a God in Christ, Cant. 7:11.
(2.) A resignation of the matter into the hands of the Lord, Psalm 37:5. He is infinitely wise, and the care of the house-hold of heaven is devolved upon him by his Father, John 5:22. He is to judge what wants are really fit to be supplied to every one, what measures of supply they must have, at what time the supply is to be communicated, and in what manner. And it is the work of faith to leave all these upon him, and rest satisfied in his wise disposal.
3. Ye must believe the promises relative to the supply of your needs; Matth. 21:22, "All things whatsoever ye shall ask in prayer, believing, ye shall receive." God will have his people deal with him in the way of trusting of his word of promise. And the more firm trust we have in his word, the more abundantly do we receive of his fulness. They are the breasts of the divine consolations, and faith sucks the sap of them, by believing them; Psalm 28:7, "The Lord is my strength and my shield, my heart trusted in him, and I am helped."
(1.) Ye must believe them as a sure word, that shall certainly be made out, Psalm 119:160. The unbelieving world take the promises but for fair words, which they will not trust to; but do thou take them for sure words, big with mercy and favour, which shall not miscarry, but certainly bring forth at the set time, Psalm 12:6.
(2.) Ye must believe them with a faith of particular application, not only that they shall be made out to others, but that they shall be made out to you, Mark 11:24; James 1:6, 7. What canst thou be the better of a salve not applied to thy sore, or of a promise not applied to thy soul? The devils may believe that the promises shall be accomplished, but they cannot believe they shall be accomplished to them. In our national covenant we abjure the Pope's general and doubtsome faith. But alas! the applicatory and appropriating act of faith, whereby one appropriates Christ and his benefits to one's self, is much fallen out of our divinity now-a-days, and is in hazard of being extruded, that it may not enter again. The promises are God's blank bills and bonds; if ye do not by faith fill up your own name in them, what will they avail you?" But fill it up by faith, and come forward with them in your hand, saying with David, Psalm 119:49, "Remember the word unto thy servant, upon which thou hast caused me to hope."
4. Lastly, Wait and hang on about the Lord's hand confidently, till the supply come, using the means of God's appointment for it, Isa. 40 ult.; Psalm 27 ult. Faith and the use of means do sweetly agree, so that they be means of God's appointment, Psalm 37:3. And they must
not be separated. To use means without dependence on the Lord for the success, is atheism; to pretend to believe, and neglect the means of God's institution, is presumption. But be you in the use of means, and wait on him with confident expectation, that what is good the Lord will give. This is it which in the Old Testament is celebrated under the name of trusting, relying, and staying on the Lord. Trust reposed in a generous man, is a strong tie on him to answer expectation, Gen. 19:8. And they who trust in the Lord shall never be ashamed.
Thus I have shewn you, how you may bring forth out of God's treasure of favour. O ye Christians who have interest in Christ, let this be your daily work; apply to the treasure. For motives, consider,
1. It is a high privilege that it is open to you, and ye have access to it, and will you not improve it? If ye consider that it is shut on the most part of the world, that it was opened to you by the blood of the Son of God, by the operation of the Spirit of God upon you, bringing you to embrace the everlasting covenant, ye will prize that access, and improve it. Had one ready access allowed them to their prince's favour, would they slight it? No surely.
2. This is the Christian life, by which true believers are distinguished from hypocrites, even the life of faith, Gal. 2:20. And what is that but the daily travelling betwixt their own emptiness and the fulness that is in Jesus Christ? Whereas the hypocrite, lives upon his own stock, a stranger to communion with God, and drawing supplies from him in the way of believing. As ever ye would prove yourselves sincere Christians then, take this way.
3. The want of this is the cause that Christians lead such poor lives as they do; Matth. 13 ult., "He did not many mighty works there, because of their unbelief." Many who have cordially embraced Christ in the gospel-offer, spend their time in complaining of their wants, more than applying to the treasure for supply; more in doubting of their interest in Christ, more than in improving it this way; in
disputing their right to the treasure of favour in Christ, more than believing. And hence such,
(1.) Unfruitful lives, little progress in holiness, victory over corruption, usefulness for God in their stations, &c., Col. 2:6, 7. Little faith will always make little holiness; forasmuch as faith purifies the heart, and is the blessed instrument of the soul's communion with God, by which influences from heaven are brought down, without which the soul must needs be in a withered case.
(2.) Uncomfortable lives. God is "the God of consolation," Rom. 15:5, and the way to obtain it is in the way of believing, ver. 13. The truth is, it is no wonder the Christian, when he looks to himself, be discouraged, and drive heavily, since often he can see nothing there but weakness, darkness, and deadness; but faith looks to Christ, and sees a fulness in him, "Who of God is made unto us wisdom, righteousness, sanctification, and redemption;" Col. 2:9, 10.
4. This is a day when Christians have much need to keep up communion with God, and live by faith, Eph. 5:16. It is a day wherein religion is like to die out, and the little of it that is left is in hazard of dwindling away, in principle and practice, into mere morality; it is a day of many temptations and snares, and withdrawing of the Spirit, and wherein judgment seems to be hastening on apace, spiritual and temporal judgments too, for that men have not received the truth in the love thereof, and have walked in darkness while they had the light.
5. Lastly, They are most welcome to the Lord, who come with the most holy boldness, and oftenest unto him, for supply out of the treasure; Matth. 15:28, "O woman, great is thy faith: be it unto thee even as thou wilt." Those honour God most, who are most emptied of themselves, and have most business in heaven, for supply of their wants. It is a pleasure to have full breasts sacked; and there is a fulness in this treasure of favour lodged in Christ. His fulness is not
the fulness of a vessel only to serve itself, but of a fountain to be communicated. O then bring forth daily out of it.
Unbelief the Sin Against Christ by Way of
Eminence,
and the Wrong Done to the Soul Thereby
But he that sinneth against me, wrongeth his own soul; all they that hate me love death. PROVERBS 8:36
THE preceding verse gave us the happiness of those who are interested in Christ; this verse gives us the misery of those who reject him. And in it we have two things.
1. A dreadful risk some sinners run; they sin against the wisdom of God, and wrong their own souls. In which consider,
(1.) The dangerous adventure they make: they sin against Christ the Son of God. I told you, that Christ the personal wisdom of God is here meant. I must here inquire what is meant by sinning against him. Christ being true God, every sin men commit is against him, and wrongs their souls too. But it is not every sin that is here meant; it is some sin by way of eminency against the second person of the Trinity; for it is such a one as is constructed to be a hating of him, and loving death, which cannot be said of every sin. You know that the Holy Ghost being true God also every sin is in some sort against him; yet there is a sin against the Holy Ghost so called by way of eminency; so here is a sin against Christ by way of eminency. Now those sins which have their denominations from the several persons of the Trinity, respect them not so much in their essence, as in their office, operation, and work. The Father is Creator, the original lawgiver, the Son Redeemer and Saviour, the Holy Ghost applier of
Christ's purchase, Enlightener and Sanctifier. The first sin of Adam in him and us, and the sins of the Pagans still, are the sin against the Father, the transgressing of the law of the Creator. The sin of gospeldespisers is the sin against the Son, as a rejecting of the gospel of Christ. The sin of obstinate and malicious deliberate fighting against God, is the sin against the Holy Ghost, as against the inward working of the Holy Ghost in them. All the world are by nature under the first, and so liable to wrath; but the Son of God is the anointed Saviour and Redeemer, by whom alone sinners may be recovered. John 14:6. He is the ordinance of God for sinners' salvation. He is the remedy against sin provided by the Father; so the rejecting of this ordinance and remedy is the sin against Christ. That is, in a word, it is the sin opposite to the seeking and finding of Christ, vers. 34, 35, namely, not closing with, but rejecting Christ offered in the Gospel, called the sin of unbelief, John 16:8, 9.
(2.) The effect of this dangerous adventure; he wrongeth his own soul. The word properly imports violence, and might be read, "He doth violence to his own soul." So it is rendered, Zeph. 3:4. He ruins himself, he is a self-destroyer, a self-murderer. The man is lying pining away in his sin; Christ the Physician comes to his bedside, saying, "Sinner, I offer you life and salvation with myself." But he turns away, he will have none of him, he cannot part with his disease. So he wrongs his own soul; he dies of it. But there is more than that in it. The man slights Christ; who loses by it. Not Christ, not his messengers, but the poor unbeliever himself, Prov. 9:12.
2. The nature of this practice, which shews what a dreadful risk it must needs be. But of that more afterwards.
TWO doctrines may be deduced from the words.
DOCTRINE I. Unbelief, or a sinner's not believing, accepting, embracing, closing with, and resting on Christ for salvation, is the sin against Christ by way of eminency.
DOCT. II. The unbeliever sinning against Christ by unbelief, wrongs his own soul.
I shall illustrate each doctrine in order.
DOCT. I. Unbelief, or a sinner's not believing, accepting, embracing, closing with, and resting on Christ for salvation, is the sin against Christ by way of eminency. That is, if a man designed as affront to the Son of God, if he were in a mind to pierce him to the heart, and put a signal affront on him, this is the way to do it, namely, to slight the offer he makes of himself in the gospel.
In handling this doctrine, I shall,
I. Shew what treatment of Christ it is, that is this sinning against him.
II. Confirm the doctrine, shewing you, that unbelief is the sin against Christ; that this treatment of Christ, in not believing in, accepting, embracing, closing with, and resting on him for salvation, is sinning against him in an eminent manner.
III. Improve the subject, in an address both to saints and sinners.
I. I am to shew what treatment of Christ it is, that is this sinning against him. In the general, it is twofold.
First, There is a doctrinal treatment of him, that is this sinning against him. So Deists, Socinians, Arians, Papists, &c., sin against him. I insist not on this further than to warn you, that there is, at this day, in this island, appearing a greater disposition to depart from the faith, than there has been at least these thirty years past. Some in the neighbouring land, not papists, nor prelatists, but dissenters, are undermining the doctrine of the eternal Godhead of Christ; and some in this Church are making woful advances towards obscuring the doctrine of the free grace of God in Christ. All which are the
native bitter fruits of the generation's practical slighting of, and sinning against Christ, under the light of the gospel.
Secondly, There is a practical treatment of him, that is this sinning against him. And of this kind is,
1. Living ignorant of Christ, and the fundamental truths of the gospel; John 1:10. Grossly ignorant persons are doubtless unbelievers. For how can they believe, who know not what to believe? how can they believe in Christ, who have no knowledge of him? Psalm 9:10. They are slighters of Christ, who have means of knowledge, and yet know him not; they know him not, because they will not be acquainted with him; Job 21:14, "They say unto God, Depart from us; for we desire not the knowledge of thy ways." And thus many proclaim their soul-ruining unbelief, by their slighting of ordinances and means of knowledge, and not profiting under them. Were there a physician in the country-side curing all freely, and if any should never use means to get acquainted with him, would not such persons be slighters of him, to their own ruin.
2. People's living insensible of their absolute need of Christ; Matth. 9:12. He comes in the gospel, and offers himself with all his salvation to sinners, to every one that hears it. Why does he so, but because they must perish without him, and that they need him? But the most part find no pinching need of him, and therefore never come to him. This is slighting him with a witness; Rev. 3:17, "Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked." The law is preached, and their misery without Christ is told them; yet are they never so far convinced as to be pricked to the heart; Acts 2:37. They have no more ado with him, than a hale and sound person with the physician.
3. Their not believing the doctrine of the gospel, the record that God hath given concerning his Son; 1 John 5:10, 11. In the gospel it is testified to us from heaven, That Christ alone is the great ordinance
of God for life and salvation to poor sinners; that God hath placed that life in him, and offers it in and with him to them. This is the doctrine of the gospel; but who believes it? Is. 53:1 OBJECT. Who does not believe it? ANSW. Alas; that is the nature of the disease. Men may convince men who are hearers of the gospel of the sin of murder, adultery, &c.; but if the Spirit of God take it not in hand, they will not convince them of unbelief; John 16:8, 9. But for your conviction, (which may the Spirit carry home!) I will tell you, the treatment which Christ gets from most men, upon the back of the revelation of that record that God have given of him to them, is such as that; 1 Sam. 10:24, 27, "And Samuel said to all the people, See ye him whom the Lord hath chosen that there is none like him among all the people?—But the children of Belial said, How shall this man save us? and they despised him;" and as that, 2 Kings 5:10–12, "And Elisha sent a messager unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again unto thee, and thou shalt be clean. Bel Naaman was wroth, and went away, and said, Behold, I thought, he will surely come out to me, and stand, and call on the name of the Lord his God, and strike his hand over the place, and recover the leper. Are not Abana, and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them and be clean? So he turned, and went away in a rage." Of this treatment of Christ take these two evidences.
EVID. 1. Their not seeking after him with the utmost diligence, till they find him. Compare Prov. 8:34, 36, "Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.—But he that sinneth against me, wrongeth his off soul; all they that hate me, love death." Paul believed the excellency of the knowledge of Christ Jesus, and therefore pressed forward, Phil. 3:14. If you were desperately wounded, and one told you of an infallible cure that one had, and which you might get; if after this notice given you, you did not with your utmost might and most laborious endeavours seek after it, would not all the world conclude you did not believe there was such a remedy to be got by you? But your souls are thus wounded, and we tell you day by day, that there is an
infallible remedy for them in Christ; and yet ye do not diligently seek after him till ye find him. May we not then say, with the prophet, "Who hath believed our report?" Isa. 53:1.
EVID. 2. Their seeking life and salvation another way. So do all unbelievers, who give not up themselves to utter despair. They leave the King's highway, John 14:6, and betake themselves every one to his own way, Isa. 53:6. God says of Christ, "This is the way, walk ye in it." But they will not venture on it, but take another way, by which they turn their backs on Christ, and so sin against him.
(1.) The way of the law or covenant of works, namely, by doing to seek life, Rom. 9:32. This is the way that all men naturally betake themselves to, and that every man abides in, till the grace of God bring him to Jesus Christ. The natural bias of the heart to it I have shewn elsewhere, together with the enmity of the heart against Jesus Christ.* It is little they do; but it is according to their doing, not according to their interest in the blood of Christ, that they expect to find favour with God. This speaks unbelief, and slighting of Christ with a witness; "for if righteousness come by the law, then Christ is dead in vain," Gal. 2 ult.
(2.) The way of uncovenanted mercy. They pretend to do what they can; and where they come short, they expect that God will be merciful to them and forgive them; while in the meantime they do not consider that they can only find mercy being in Christ. Thus they do at least mix their own righteousness with Christ's, if they have any regard to Christ at all, Gal. 3:12.
4. Their not believing the doctrine of the gospel upon the authority of a divine testimony, but on some low account. As to many pretending to believe in Christ, we may see the quite contrary in them to that, 1 Thess. 2:13,—"When ye received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God." What belief they have of it, they owe to their education, not to regeneration; to the teaching of men, not to the
teaching of the Spirit. What makes some Jews, Mahometans, Pagans, Papists, in foreign countries, namely, that it is the religion they were brought up in, that is even the thing which makes them Christians in our country. O Sirs, that is not faith in Christ, but real unbelief of him, and slighting of him, as receiving his doctrine not upon his own authority, and the testimony of the Spirit, but of man, John 5:34. If ever ye come to honour Christ by believing, your faith will be built on another foundation; John 4:42, "Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world."
5. Their not believing the doctrine of the gospel with a particular application to their own case, or to themselves. Here is the trial of a convinced sinner. Christ said, Mark 16:15, 16, "Go ye into all the world, and preach the gospel to every creature." "He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned." Hereupon the apostle says to the jailor at Philippi, "Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house," Acts 16:31. And every minister of Christ may say so to every man, and God says it to every one to whom his word comes. So that although we do believe that Christ is able and willing to save all his elect, yet if I do not believe that he is able and willing to save ME, and that he offers himself to ME, I am still an unbeliever, and do sin against Christ. For,
(1.) The offer is general, and comprehends us all, Isa. 55:1; Rev. 3:20. If any of you then believe it as to all others, and not as to yourselves, ye make God a liar, and do not believe his word; because though God says, the offer is to all that hear the gospel, ye contradict it, saying, that the offer belongs not to you, and that Christ is not willing to be yours.