Part 3
(2.) What benefit can any man have by a general promise or offer of mercy from God or man, which he does not appropriate to himself? A king offers mercy to all the rebels that will take it; one says, "O but it is to all the rest, and not to me, I will not venture out of my
lurking-hole." Is not this a belying of the king, and a refusing of mercy, and slighting the offer?
(3.) How is it possible that one can accept, receive, and rest on Christ for salvation, if he make not a particular application of the promise of the gospel, or gospel-offer to himself? The acceptance, &c. must needs be founded on the offer, and can be no larger than the offer is; if I do not believe that God offers to be my God is Christ, I cannot accept him as such. If I do not believe that Christ gives himself to ME in the gospel-offer, I cannot accept, receive, and embrace, nor rest on him.
(4.) Wherein does our faith of the promises of the gospel go beyond the faith of devils, if it proceed not the length of application of them to ourselves? James 2:19. The devils believe the threatenings of God, and that with application, and they tremble; and that they believe the promises of God too in the general, that they shall be made out, we have no reason to doubt, when we consider, they believe God's faithfulness to his word, and therefore tremble in expectation of what he has threatened. And they know it is the same faithful God who has made the promises, that has made the threatenings. And now that for a course of five thousand years they have observed the promises still fulfilled in their time, we may be sure that they do expect the rest will be fulfilled too. Wherein then can our faith go beyond theirs, if we believe not the promise or offer of life and salvation to us in particular?
Wherefore in not believing, accepting, embracing, closing with, and resting on Christ for salvation, with particular application to ourselves, we sin against Christ, and wrong our own souls. Against this Satan bends his force, and under a vail of humility Christ is affronted by the unbelieving sinner; and indeed it is a mighty thing to believe this, over the belly of seen and felt vileness and unworthiness; but faith will make its way over it all, and honour Christ by believing his word.
6. Lastly. Their not taking, accepting, and receiving of Christ in the Gospel-offer, and resting on him, for life and salvation; John 1:11, 12. The royal Bridgroom is slighted, sinned against, and affronted when the offered marriage is neglected, refused, or shifted, or in any ways not concluded, by the sinful children of Adam; when the bride halts betwixt two opinions, and does not conclude the blessed bargain. And thus sinners sin against Christ,
1st, When the sinner will not take Christ, but holds by other lovers, namely, the world and lusts. There are two opposite parties in suit of sinners' hearts, who are hearers of the gospel, Christ on the one hand, lusts on the other. These last have so engaged the hearts of many, that they give Christ the refusal; Jer. 51:25; John 5:40. They see there is no dealing with both; if they take Christ, they must let these go away; and therefore since they cannot otherwise have him, they will not have him. They cannot think of being deprived or abridged of their sinful liberty; so the offer of Christ is made them, but they will not accept it.
2dly, When the sinner dare not take Christ, or embrace him in the gospel-offer, fearing that he will never be his, nor give himself to him. This is the snare for the convinced sinner, and as effectually keeps him from Christ, as the love of lusts does the secure; Jer. 2:25. One may see, that the former makes way for the latter. The ground of this is one's sinfulness and unworthiness seen and felt, which makes them think it would be presumption in them to believe. Hence they say, as Luke 5:8. "Depart from me, for I am a sinful man, O Lord." The hand of Joab is in this. Satan has two glasses to let men see their sins in.
(1.) A lessening glass, which he holds before the eyes of secure sinners, causing their sins appear little. Hence their enormous outbreakings, though habitual, are accounted but infirmities; and lesser sins, which the world makes no bones of, are accounted no sins at all.
(2.) A magnifying glass, which he holds before the eyes of the convinced sinner. And one may know that he is looking on his sinful self in Satan's glass, when he sees his own sinfulness so as he cannot see God's mercy, the virtue of Christ's blood, and the efficacy of his Spirit, above his sinfulness; when the sight of the disease sets him farther from the Physician, and makes him stand off from Christ, instead of running to him; when instead of quickening him to embrace the remedy, it causes his heart to faint so as be cannot put forth his hand to apply the offered cure.
That this is from Satan, is manifest, in that it is directly contrary, (1.) To the true use of the law in subserviency to the gospel; Gal. 3:24. The law discovers sin, and the soul's misery by it; but then the design of that to the hearers of the gospel is, that they may be made to prize and run unto Christ. (2.) To the ample declarations of love and mercy made in the gospel, which shew that there is no case whatsoever so bad but Christ is both able and willing to take it in hand; Isa. 1:18, and 55:1; Rev. 3:20, and 22:17.
3dly, When the sinner dare not venture on Christ alone for salvation, but to strengthen that bottom, goes about to render himself acceptable to God by his own obedience, Gal. 5:4. The covenant of works is so engrained in our natures, and so ignorant are we naturally of the mystery of Christ, and the way of imputed righteousness; that till the Spirit of the Lord savingly enlighten one in the knowledge of Christ, he will have but low thoughts of an imputed righteousness as an insecure way, and will therefore go about to strengthen it by the addition of his own works; though it is but attempting to mix clay with iron, that will not do. But the Spirit of the Lord, in the day of power, will carry men quite of their own bottom.
4thly, When the sinner does not take him for all the ends for which he is appointed of the Father for sinners, and in all his offices, but divides them, 1 Cor. 1:30. He is given to us for all in the gospel-offer, for salvation from sin as well as from wrath, to be our Prophet to
teach us, our Priest to save us, and our King to govern us. When therefore the sinner does not take him for sanctification as well as justification, he is not received at all indeed, but sinned against, and rejected as the ordinance for sanctifying of sinners.
Lastly, When the sinner does not believe, that he shall have life and salvation by Jesus Christ. True faith may be accompanied with many doubtings; sometimes one may be ready to say, "My hope is perished from the Lord;" but it is plain that where there is no such persuasion in greater or lesser measure at any time, there is no faith.
II. I proceed to 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 Christ for salvation, is sinning against him in an eminent manner. This will appear from some general considerations, and from a view of some particular pieces of malignity against Christ wrapt up in unbelief.
First, It appears from some general considerations.
1. Faith in Christ is an honouring of him in a special manner, John 5:23, 24; therefore unbelief must be a special dishonour done to him. Faith gives glory to the object of it, Rom. 4:20; unbelief then robs him of that glory, and casts reproach on him. Faith puts the crown on Christ's head, Cant. 3 ult., unbelief pulls it off and tramples it under foot. See then how good, necessary, and pleasing to Christ believing in him is; how bad, noxious, and abominable to him unbelief must be.
2. Unbelief is the great Antichrist in the heart, setting up there in downright opposition to the Son of God. The end of Christ's coming was to destroy sin, 1 John 3:8, the effect of unbelief is to preserve sin in life and vigour. It is the soul and life of all other sins, the shield that keeps their heads and hearts hale; take it away, they all die, and the soul revives; leave it upon their head, and they all live, and the soul dies, John 8:24. It is the general of the army of hell in men's
breasts, against whom the word is given in the day of power, "Fight neither with small nor great," but with unbelief, the king of sins, John 16:8, 9.
3. It is a sin that so engrosses the whole soul to itself against Christ, that it leaves him nothing to take part with him against it. If a man sin against Christ by oppression, murder, &c. his judgment, reason, natural conscience, will in greater or lesser measure plead the Lord's cause against him, and will prepare the way for the Spirit's conviction. But as for unbelief, there is no help from them against it. The mystery of Christ lies beyond the ken of mere reason, 1 Cor. 2:14, how then can the blackness of the sin of unbelief be discerned thereby, or the natural conscience check for it? Nay, mere reason, in its corrupt state, sides against Christ with unbelief, in as far as the best way it knows, is the way of the law or covenant of works. So that on this occasion, Meroz's curse may light on all the faculties of the soul, "because they come not to the help of the Lord against the mighty," Judg. 5:23.
4. It is the sin that ruins the hearers of the gospel, with whom. Christ has to do; John 3:18, 19, "He that believeth not, is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." The poor pagans who have not heard of Christ, sin not against him in this sort, John 15:22. Whatever sins the hearers of the gospel may have been chargeable with, if they will believe in Christ, they shall never be charged on them; upon this point of believing, or not believing, turns their salvation, or damnation, Mark 16:16. Wherefore since it is the raining sin, it must needs be the great ruining sin against Christ.
5. It is equal to the grossest sins against the light of nature. The Pharisee could say, I am not unjust, an extortioner, an adulterer; the publican durst not say so. But the one rejected the propitiation. which the other embraced, Luke 18:13, and so was accepted of God,
while the other was rejected. You will bless God ye are honest, sober men and women, no adulterers, murderers, &c.; but ye do not see the bloody sin of unbelief, which is as ill as any of them; Isa. 66:3, "He that killeth an ox, is as if he slew a man;" i.e. An unbeliever is as a murderer in God's sight. Faith was the grea; duty under the Old Testament as well as under the New, ver. 2. And those Jews who put their sacrifices of oxen, lambs, and their incense, in the Messiah's stead, by unbelief were as murderers, &c.
6. It is above these sins in odiousness and heinousness; Heb. 10:28, 29, "He that despised Moses' law, died without mercy, under two or three witnesses: of how much sorer punishment, suppose ye shall he be thought worthy, who hath trodden under foot the Son of God," &c.? There was a consultation of the Trinity concerning the making of man, and the result was, his creation after God's image How great must those sins be, which, breaking the laws of his creation, do signally deface that image? There was also a consultation of the Trinity concerning man's restoration, and the result was, the Son of God giving himself to the death for their recovery. How much greater then must the sin of unbelief be, which of its own nature tends to make the whole contrivance vain? The Sodomites were great sinners, and the Capernaumites unbelievers; which were the greatest sinners? The greatest punishment by a just Judge speaks the greatest sin; and so the Capernaumite unbelievers were the greatest sinners, Matth. 11:23, 24.
7. It has none that goes beyond it but the sin against the Holy Ghost; and even it is unbelief carried to its utmost height, Heb. 10:29. Unbelief strikes against the Father and the Son, casting dishonour on both, John 5:23. If to this be added a doing despite to the Spirit of God, the sinner is at his utmost pitch of wickedness. And none are capable of the latter, but he that is guilty of the former.
8. Lastly, It is a sin directly striking against the glorious office wherewith Christ is invested, and while he is in the actual exercise of that office, John 8:49. The Father minding to recover the glory of his
wronged attributes, and lost sinners of the race of Adam, invested his own Son in the medistory office, that he should build the temple of the Lord, and bear the glory. The Son comes in this his noble office, with his Father's commission, to prosecute it for these noble ends: and unbelief rejects him as such, and casts dishonour on him, Luke 19:14. To do a personal injury to a king is a crime, but to do an injury striking against his kingly character and office, and that while he is in the administration of his royal office, is a crime of a far deeper die, than any merely personal injury done him. So the case is here.
Secondly, That unbelief is the sin against Christ by way of eminency, appears from a view of some particular pieces of malignity against him wrapt up therein.
1. It is a despising him as the Father's choice. The voice of the gospel is, "This is my beloved Son, in whom I am well pleased," Matth. 3 ult. The unbeliever answers, "We will not have this man to reign over us," Luke 19:14. When man fell, God looked on the whole creation, and there was none found able to help him; so he made choice of his own Son, that the breach might be under his hand, Psalm 89:19. This comes to be proclaimed in the gospel, and as Samuel said to all the people, "See ye him whom the Lord hath chosen, that there is none like him among all the people?" 1 Sam. 10:24; it says, "Behold my servant whom I uphold, mine elect in whom my soul delighteth," Isa. 42:1. "Behold the Lamb of God, which taketh away the sin of the world," John 1:29. But unbelief says, as 1 Sam. 10:27, "How shall this man save us? and they despise him." So unbelievers pour contempt on the choice. Ask the unbelieving Jews if they approve the choice? No; they say, It is a stumbling-block; ask the unbelieving Gentiles, if they approve it, No, it is foolishness, 1 Cor. 1:23. Therefore do others as they will, they will not lay their weight on that bottom. Only believers cry, Grace, grace to the choice! a noble choice! "Christ the wisdom of God, and the power of God," ver. 24; compare Matth. 11:6.
2. It is a trampling upon his love in undertaking the mediatory office. Man having sinned, justice demands satisfaction; the poor bankrupts
cannot discharge the debt themselves, angels found themselves too weak to bear such a burden, sacrifice and offering cannot be accepted as a compensation for the wrong done to a holy God. The proposal is made to the Son, and respect to his Father's glory, and unhired love to sinners, makes him accept and strike hands; "Lo, I come," &c., Psalm 40:6, 7. And after all, unbelief says in effect, he might have let it alone; the unbeliever is not for life and salvation that way. Christ's Father is content, he is so, but the unbeliever is not, Psalm 81:11. How great must the sin of trampling on such love be?
3. It is a treating of him as a liar and an impostor. The language of every unbeliver is that; John 7:12, "He deceiveth the people." Christ's name is the word of God, by whom the mind of God touching the salvation of sinners is manifested to the world; he is by office interpreter of the Father's mind, the great prophet and teacher. He came from the Father's bosom, and reveals the way of salvation in the doctrine of the gospel. What is it not to believe him then, but to make him a liar? 1 John 5:10. And since the revelation made by him is upon such a weighty matter, the not believing it must needs infer the looking on him as an impostor. What then shall be given to that false heart, that thus sins against Christ? "Sharp arrows of the mighty, with coals of juniper," Psalm 120:4.
4. It is a contempt poured on his precious blood, and the whole course of his obedience and sufferings. The believer by faith gets in under that blood, Heb. 12:24; but unbelief treads on it, chap. 10:29. This performance of the Son was looked upon as a sufficient mean to retrieve the Father's glory, and recover the sinner that was sunk lowest in sin and misery, Psalm 89:19. As such it is proposed to sinners in the gospel; but they will not receive it. And if ye consider all the sets of unbelievers, the bold contemners that go on in their sins, and hope for mercy; the legal professors that lay the stress on their own duties; the trembling unbeliever, that dare not come to Christ; the desperate sinner, that says there is no hope; they will all be found agreeing in maintaining low unworthy thoughts of the glorious ransom paid by Christ, and offered to them. The first say, All
that was needless, God is merciful; the second, It is too weak a bottom to trust all to; the third, It may bear the weight of many, but it is too weak for theirs; the fourth, It can do nothing for them.
5. It is a frustrating of the ends of the death of Christ, as far as lies in the unbeliever's power. He had a long, sore, and helpless travail of soul; he endured it in hopes of a glorious issue; Isa. 53:11; Heb. 12:2. But did all treat him as the unbelieving part of the world does, the issue would be but as it were bringing forth wind. At the expense of the blood of the Son of God, a medicine is prepared for perishing souls; but the unbeliever will not apply it, when it is brought to his hand; a feast is prepared, but the unbeliever will not eat of it, but says in effect, "To what purpose is this waste?"
6. Lastly, It is a declining of his government, and subjection to him, most reproachfully; Luke 19:14. We see most of the hearers of the gospel at this pass with him; subject themselves to whom they will, they will not subject themselves to him; they stick by other lords. His Father has given him all power in heaven and earth; but they will not come under his power, as long as they can shift otherwise. There are many reasons of this, but there is one that is little observed, namely, unbelief, they cannot trust him. A wise people will not subject themselves willingly to one they cannot trust; Judg. 9:15 compare Psalm 2 ult. They cannot trust him with their welfare, though he is the Father's trustee, the trustee of believers; hence they say, he shall not be their trustee. What wonder then that unbelief be "a piercing of him?" Zech. 12:10.
From this doctrine we may learn lessons for saints, for sinners, and for all.
First, Here is a lesson for saints, or believers.
1. Prize the precious faith which God has given you 2 Pet. 1:1. Have your souls been brought to believe in, accept, and embrace Jesus Christ offered in the gospel, for all his salvation, and so to come off
from the course of slighting and sinning against Christ. Do not undervalue it as a small thing, but look to the nature of reigning unbelief, and prize it next to the gift of his precious Son and Spirit. If it were but as a grain of mustard-seed, it is more precious than all the gold of the Indies, more precious than as many faithless works and duties, as would have filled up every minute of your time since ye were born.
2. Wonder at his sparing you till ye were brought the length of believing in him. How deep did your unbelief go against him; what attribute of his did it not cast dirt upon; what was it he did or suffered, but it had an ill tale of? O, why did he put up all these affronts, and still insist on your believing, giving you his word, writ, seal, oath, and whatsoever could have been required of the most faithless man, to cause you believe him, till ye were won to faith in him?
3. Mourn over your remaining unbelief, as the father of the child did, Mark 9:25, who said with tears, "Lord I believe! help thou mine unbelief." Jealousies of Christ are a disease that runs in the veins of all those of the blood royal of heaven, ay till they get home to their Father's house. How justly may he say," O faithless generation! how long shall I be with you? how long shall I suffer you." Alas! can the saints' experiences of his truth and faithfulness, and the tried word, carry them no further? If there could be any such uneasy passion as shame in heaven, they would blush for their unbelief whenever they got in there.
4. Lastly, See what it is that mars the communication betwixt Christ and you, and what makes you lead such a poor life, both in point of sanctification and comfort, Matth. 13 ult., "He did not many mighty works there, because of their unbelief." Faith purifies the heart, unbelief makes it as the neglected garden, overgrown with weeds. Faith quiets the heart and cheers it, Rom. 15:13. David's experience of the way of getting help from heaven we have, Psalm 28:7, "My heart trusted in him, and I am helped." Trust reposed in a generous
man, able to help, brings him to put to his hand speedily, for the help of the party trusting him. No wonder that unbelief, being of such a nature, mar the communication.
Secondly, Here is a lesson for sinners, or unbelievers.
1. Ye are sinners against Christ in an eminent manner. Our text brings you in guilty of affronting the Son of God, sinning against the remedy of sin. Though the language of your lips may be "Hosanna to the Son of David;" the language of your unbelieving hearts is, Crucify him. Ye are guilty of sinning against him at the rate which Pagans, yea and devils, never sinned against him. They broke the law of their Creator; but ye have not only done so, but ye are breaking the law of redeeming love, namely, the law of faith, too.
2. Here is a sin thou hast to be sensible of, and mourn for, which hitherto thou hast little regarded. May be thou hast sometimes been grieved for other sins, and mourned for them. But didst thou ever mourn for this? did ever this give thee a grieved heart? Truly this is the wound to the heart, this is the most dangerous evil, that keeps all the rest from healing. If ye have not been sensible of and affected with it, (1.) Your faith is likely to be but a fancy, the Spirit being promised for that end, John 16:8, 9. (2.) Your unbelief would be sure to be strengthened by all your other mourning for sin; and so instead of its bringing you nearer Christ, it would set you farther off from him, Matth. 21:31.
3. Here, even here, O sinner, lies your ruin for time and eternity, John 8:24, "If ye believe not that I am he, ye shall die in your sins." Mark 16:16, "He that believeth not shall be damned." This is the great soul-murdering sin among gospel-hearers, for it is the sinning against the remedy of sin. Consider, (1.) It makes all your other plague-sores incurable, while it is not removed, John 8:24. Your pride, passion, worldliness, &c. still run upon you; why, so they will always do, while the bloody issue of unbelief is not stopped. While that remains, they can admit no cure but a palliative one, after which
they must needs break out again. For the falling dew shall as soon make its way through the flinty rook, as sanctifying influences shall come into you without union with Christ, which is marred by unbelief. (2.) At this rate then ye must die in your sins eternally, and your unbelief must be the great cause of your ruin, 2 Thess. 1:8.
4. The condemnation of unbelievers must be most dreadful, since it is the sin against Christ, Matth. 11:24, "It shall be more tolerable for the land of Sodom in the day of judgment than for thee." Other sins wound the soul; this resolutely keeps the wounds open, and will not suffer them to be healed. Other sins are against the sovereign authority of God in the law; this superadds thereto a contempt of unparalleled love and mercy opened to the sinner in the gospel. As then the sourest vinegar comes off the most generous wine, so the most fearful thunder-claps of wrath will break out on the sinner, from the contempt of a throne of grace through unbelief.
5. Lastly, Here is what may strike the bottom out of all your objections against your believing in Christ, fetch them from what quarter ye will, and dress them up in what form you please, whether the conclusion be, you may not, dare not, or ought not believe on Christ. As it is the commandment "That we should believe on the name of his Son Jesus Christ," 1 John 3:23, so not believing is the sin against Christ. Account ye of it as ye will, he will reckon it the greatest affront that ye can do him, and he will reckon with you for it as such. Wherefore let this short answer serve in the case.
Thirdly, Here is a lesson for all. It concerns us all to be convinced of the malignity against Christ and his Father that is in the sin of unbelief, to get above it, as we would throw coals of hell-fire out of our bosom; to believe in Christ, embrace him as our Saviour and Redeemer, Head and Husband, and to live by faith on him. This is the way to honour the Son, the true way to be holy here, and happy hereafter.
DOCTRINE II. The unbeliever sinner against Christ by unbelief, wrongs his own soul.
Here I shall shew, how the unbeliever sinning against Christ by unbelief, wrongs his own soul; and then deduce an inference or two for application.
I. I am to shew how the unbeliever, sinning against Christ by unbelief, wrongs his own soul. The wrong here meant is real hurt or damage, arising from this woful practice. Now, on whom does it fall? On the sinner himself. I take it up in these two, that he wrongs his own soul really and only.
First, The unbeliever, sinning against Christ by unbelief, wrongs his own soul really. He does in very deed do hurt and bring damage to himself, not to his body only, but to his soul, the more precious part. He does violence to himself, he treats his own soul cruelly and unjustly. He carries against his own soul as an enemy, doing it real mischief. For by unbelief,
1st, A man keeps his soul in a state of separation and alienation from God. The sinner by nature is far from God, without God in the world, Eph. 2:12. Jesus Christ is the only way to the Father, John 14:6, and unbelief keeps the soul from off that way, fixes the separation wall, that as long as it remains in its power, the sinner can never meet with God, as rejecting the only meeting place.
2dly, A man keeps his soul under the guilt of all his sins. The blood of Jesus purgeth from all sin; but it must be sprinkled by faith on the soul, which unbelief refuseth, John 8:24. It keeps the soul out of Christ; and while it is so, all the guilt remains, the yoke of his transgressions is wreathed about his neck, and all the cords of death abide about him in their force. No mourning or sorrow, tears or repentance will loose them; only the blood of Christ procures pardon.
3dly, A man keeps his soul in a state of utter inability to do any thing that is good or acceptable in the sight of God; Heb. 11:6, "Without
faith it is impossible to please him." It keeps the reigning power of sin hale in the soul, and so preserves and feeds the several lusts, the devourers of the soul. It binds up hand and foot that he can do nothing, nor move a step heavenward, John 15:5. For it blocks up all saving communication between heaven and the soul.
4thly, It fixes the soul in a state of condemnation; John 3:18, "He that believeth not is condemned already." It keeps it under the curse of the first covenant, and exposes it to eternal destruction. It keeps it naked without a righteousness, destitute of any valid plea for eternal life. It leaves it without the city of refuge, every moment in hazard of being cut off by the avenger of blood.
Lastly, By refusing the remedy, the unbeliever brings double ruin on his own soul. The soul might be saved; but by unbelief salvation is refused, and so the soul is in worse case than if Christ had never been offered to it.
Secondly, The unbeliever sinning against Christ by unbelief, wrongs his own soul only, not Christ whom he sins against; Prov. 9:12, "If thou be wise, thou shalt be wise for thyself; but if thou scoruest, thou alone shalt bear it." All sin is against the mind and honour of Christ, but no sin is against his happiness. If all the creatures did conspire against him, it could not make the least diminution of his happiness, or in the least disturb him. Thy unbelief is like one's rushing his head against a rock, which can only hurt the person himself; Job 35:6, "If thou sinnest, what dost thou against him? or if thy transgressions be multiplied, what dost thou unto him?
I shall conclude this subject with some inferences.
1. All unbelievers, rejecters of Christ, are self-murderers; they ruin their own souls, Ezek. 18:31. When it comes to pass that thy soul perishes, and inquiry is made, by whose hands it has fallen, there will be a decision; Hos. 13:9, "O Israel, thou hast destroyed thyself;" not Adam, not Satan, but thou thyself, O sinner.
2. Ye cannot do your souls a worse turn than not to receive Christ by faith. Many an ill turn ye have done them by swearing, lying, covetousness, &c., but this is a stab to the heart; this is wounding the soul in the most sensible, in the most noble part.
3. All unbelievers will be inexcusable. Pagans will have something to say, that the revelation of the way of salvation through Christ was not made to them; yea devils will have it to say, that there was no remedy prepared for them. But what wilt thou have to say for thyself, O unbeliever, who treadest under foot the blood of the Redeemer! Thou wilt be wholly without excuse. Thou wilt be like the man that sat down at the table, at the marriage of the king's son, without a wedding-garment, who when asked, how he came there not having a wedding-garment, was speechless, having no excuse to allege for his presumptuous behaviour.
4. Believe in, accept of, embrace, and close with Christ, as ye would not ruin your own souls. Refuse not the remedy that is freely provided for you in Christ. Ye are all invited and welcome to come unto Christ for salvation from sin, and from the wrath that is to come. By accepting of Christ ye shall be saved, and your souls shall have communion with God. But if ye believe not, you shall perish, and the wrath of God shall lie on you for ever. "He that believeth, shall be saved; but he that believeth not, shall be damned," Mark 16:16.
5. Lastly, Saints and believers, in as far as ye admit unbelief, ye wrong your own souls. Every act of unbelief is a doing violence to your souls, and hurting them in their most essential interests. O then guard against this dreadful and deceitful enemy, that seeks your ruin. Daily exercise faith in Christ, improve it by vigorous and repeated exercise; and continually cry unto the Lord, saying, "Lord increase our faith." Live by faith, walk by faith, and, in the strength of Christ, resist all the assaults of unbelief; and in due time ye shall be more than conquerors through him that loved you. Always bear in mind, and never forget, that "he that sinneth against Christ, wrongeth his
own soul," and is in love with death; whereas he that honoureth him by believing in his name, and is strong in the faith, giving glory to God, shall be safe amidst all the troubles and trials of this world, in every period and stage of life, and shall at last be received into the house not made with hands, eternal in the heavens, where happiness for ever dwells, and the voice of violence and wrong is never heard.
Believers a Mystery,
with a Description of the their Travels from the Wilderness
of this World,
to the Heavenly Canaan, Leaning Upon Christ
Who is this that cometh up from the wilderness, leaning upon her Beloved? - SONG 8:5
WE have been solemnising our souls' espousals to Jesus Christ, and our consent to the gospel-call, saying in effect to us, "Wilt thou go with this man?" Leave thy father's house, and thine own people, and cleave to the King of Zion. We have before angels and men answered, We will go with him, for he is our Beloved. Here we have an account of the Christian life, which must be our life, if we will deal honestly with him; it is a "coming up out of the wilderness, leaning on our Beloved." These are the words of the daughters of Jerusalem, containing,
1. An inquiry about a party, whom they took particular notice of, namely, the church of believers, the spouse of Christ; "Who is this?" It intimates a kind of surprise, Who's that! The wilderness uses not to afford such a sight as this. It imports an admiration as of some hidden thing, a mystery; Who is this? This is a strange kind of personage whom we see.
2. A character of the party inquired about. It is a woman, one of the weak sex, as the church of believers is represented in scripture. She is not one of the dwellers in the wilderness. She appears not to have built her house there. She is but a traveller through it, and her head is awayward from it; and she is set for another country. That is she whom we mean, who is coming up from the wilderness. I make no question but by the wilderness here is meant the world, as Cant. 3:6; and 4:8; with a plain eye to the Israelites coming through the
wilderness to Canaan; the last of which, as it was typical of heaven, so the former is of the world.
But for the further understanding of these words, it is necessary to take notice of a custom among the Jews at their marriages, to which there is here a manifest allusion, viz., The bridegroom used to take his bride, and carry her out of the city into the fields, and there they had their nuptial-songs; and afterward he brought her back again, leaning on him, into the city, to his father's house, and there the marriage was solemnized. Now we may be sure, however, that these fields were not a wilderness or moorlands, no fit place for a bridegroom and bride's walk together. This, then, increases the wonder, What a bride is this that is coming up out of the wilderness with her Bridegroom, leaning on him? Others use to be entertained more softly and delicately; what a bride and Bridegroom are these! However, here is represented the Christian life, the life of the church of believers espoused to Christ. In which observe two things.
1st, Her exercise; she is travelling upon her road away with her espoused husband, namely, Christ. The place she is going from is the wilderness-world; the place she is going to appears, from what is said, to be her Bridegroom's Father's house. Her way is upward, her motion an ascending, as the word imports; and here should rather be read "going up," than "coming up," as Judg. 20:21, since the decency of the parable requires it, she being rather going from the place where the daughters of Jerusalem were, than to the place where they were.
2dly, Her posture, her travelling posture; "leaning on her Beloved." This is what in New Testament language is called the life of faith; for that is the spiritual leaning of the soul, and imports a fiducial persuasion. It bears, (1.) Her having her Bridegroom's company through the wilderness. He leaves her not there alone; he bids her go nowhere but where he himself will go with her. (2.) Her having his help through the wilderness. She leans on him, as a weak woman on a journey leans upon her husband.
Three doctrines offer themselves from the words.
DOCT. I. True believers, espoused to Christ, turning their back on the world, and walking heavenward with him, are a mystery, a strange sight in the world. Who is this!
DOCT II. The life of believers, as espoused to Christ, is a going up from the wilderness of this world, with him, to his Father's house in the heavenly Canaan.
DOCT. III. The way to get up from the wilderness-world to the heavenly Canaan, is to go all along leaning on Jesus Christ by faith.
I shall illustrate and apply the first two of these doctrines distinctly, and consider the third in a word of direction in the application of the second.
DOCT. I. True believers, espoused to Christ, turning their back on the world, and walking heavenward with him, are a mystery, a strange sight in the world. Who is this!
In discoursing this subject I shall,
I. Premise some things for right understanding the doctrine.
II. Shew in what respects believers are a mystery, a strange sight in the world.
III. Give the reasons of the point.
IV. Apply.
I. I shall premise some things for right understanding the doctrine.
1. Sin turned this world into an enemy's country in respect of heaven, and so into a wilderness. It was originally the seat of the friend of God, the confederate of heaven, innocent Adam; and then it was a pleasant land. But sin entering, it changed masters, so that the devil
is become the god of this world, 2 Cor. 4:4, and it a wilderness because the primitive communication betwixt heaven and it is stopped, and a new one settled betwixt hell and this world.
2. All men by their first birth are natives of this world; their father's house is in it, the people of it are the people that are theirs, Psalm 45:10. And home is home, be it never so homely; they love the wilderness, they desire not to change, they know no better country, and they seek none better. They are pleased with the place, the company, and the manner of living; for they are all natural to them.
3. The Lord from eternity having set his love upon some of the natives, in due time comes in the gospel into the wilderness-world, and making love to them, gains their consent, and is espoused to them in the everlasting marriage-covenant, according to Hos. 2:19, "I will betroth thee unto me for ever, yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies." Isa. 44:5, "One shall say, I am the Lord's." Thus he becomes theirs, and they his, and they are engaged to follow him whithersoever he goes. Not only are they obliged by their contract of espousals to go with him, but their hearts are so set upon him, that they cannot think of parting with him again, or staying behind him.
4. Though the espousals and the feasts of espousals are held in the wilderness, yet the place set for the consummating of the marriage is Christ's Father's house in Cannan above, to which he begins immediately to carry his bride. She must no longer be a resideuter in the world, a dweller in the wilderness, but must lift her heart and affections off her own people, and her father's house, and be going away homeward to Christ's Father's house, that the marriage may be consummated.
5. This her going away up from the wilderness with her espoused Husband, is a going away in heart and affections; it is the soul's motion heavenwards in this life, the last step of which is made at death. It is a gracious frame of heart shining forth in a holy, tender,
and heavenly walk. Every step in the way of holiness, in mortification, vivification, and contempt of the world, is a step homeward to Christ's Father's house.
6. Lastly. Christ's bride at her waygoing, and ongoing with him thus, is a mystery, a strange sight in the world. Her own country-people gaze at her, to see her undertaking such a strange journey, turning her back on the beloved world, and setting out for a strange country. Sometimes believers fall out of the exercise of grace, become untender in their walk, and grow so like the world, that they do not appear to be going up out of the wilderness, but rather pitching their tents there. But when they are in the exercise of grace, holy and heavenly in their walk, then do the spectators make the question, "Who is this?" Like the Jewish rulers, who "seeing the boldness of Peter and John, and perceiving that they were ignorant and unlearned men, marvelled, and took knowledge of them, that they had been with Jesus;" Acts 4:13.
II. I shall show in what respects believers are a mystery, a strange sight in the world; the power of godliness appearing in their walk at this rate, so that it is said of them, "Who is this?"
1. There is something very amiable about them, as we are told of the primitive Christians; Acts 2:46, 47, that "they continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people." There is a conscience within worldly men, as well as corruption; and what their corruptions will condemn, their conscience will approve as lovely; 2 Cor. 4:2. Men's corruptions may get the management of their tongue, hands, and their whole external behaviour, and may set the man to run down piety, and the party in whom it appears; yet in the meantime conscience within their breasts will be applauding and admiring the godly man, as one who has something very lovely about him, as Balaam did in the case of the Israelites; Numb. 23:9, 10.
2. There is something very awful about them to beholders. Paul stands at the bar and reasons, and Felix sitting on the bench trembles; Acts 24:25. John Baptist lies in his grave beheaded at Herod's command, and yet there he is a terror to Herod; Matth. 14:1, 2. The remains of God's image on man in point of dominion, has an awe and majesty with it, that affects the brutes; Gen. 9:2. How much more has the restored image of God in righteousness and holiness shining forth in a Christian's life, a majesty with it, procuring an internal reverence to them from beholders! They are to them like men of another world, and every view they take of such writes death to them; Heb. 11:7.
3. There is something very mysterious about them; Zech. 3:8 They are like foreigners in a country, apt to become a gazing-stock, a wonder, about which the natives cannot satisfy themselves. A believer marching heavenward, away from this wilderness-world, is,
(1) A mystery to the men of the world, whether professos or profane. They cannot comprehend them, for they are God's "hidden ones;" Psalm 83:3, not hid from their bodily eyes; ver. 4, but from the eyes of their minds. What a mystery is that man to them, who sets his feet and treads on that, which they set their hearts on and adore? who values, pursues eagerly, and by no means can be brought to part with, that which they can see no beauty in? whose principles, aims, and actions are diametrically opposite to those of theirs? They are to them like men of another mould and make, which they cannot understand. Nay, they are,
(2.) A mystery to themselves, ay, so great many times, that they know not what to make of themselves, what class to rank themselves in, whether of saints or sinners; Psalm 139:23, 24. A true Christian is indeed a bundle of mysteries; he on earth, and his head in heaven, yet really and truly united 1 John 15:5; crucified with Christ, yet living; living, yet not he, but Christ living in him, Gal. 2:20; not loitering, but labouring, yet not he, but "the grace of God with him;" 1 Cor. 15:10. He is a man of two leading contrary principles, having a
will and not a will to one and the same thing; he sins, and yet it is not he; Rom. 7:17. He has many spots and stains on him, yet is all fair; Cant. 4:7; "black, yet comely, as the tents of Kedar, as the curtains of Solomon;" chap. 1:5; wanting many things, yet complete; Col. 2:10. What wonder that such a one should be in way of admiration inquired about, "Who is this?"
III. I shall give the reasons of the point, That true believer are a mystery, a strange sight in the world.
1. Because they are so unlike the world, they are like speckled birds among the rest, 1 Pet. 4:4. They are cast into the new mould of regeneration, and are come forth nonconformists to the world, Rom. 12:2. They have got another spirit, than the spirit which all their people and their father's house are acted by, which casts their whole conversation into quite another shape than theirs, Num. 14:24. So the unlikeness betwixt them makes them a strange sight.
2. Because they are so unlike themselves in former times. Saul among the prophets was a strange sight, 1 Sam. 10:11. But the grace of God makes a more wonderful change in a man from what he was before, as appears in Saul among the apostles, 1 Tim. 1:12, 13. What an observable change was there, that he which persecuted the saints in times past, now preacheth the faith which once he destroyed! Gal. 1:23. Grace makes lambs of lions, casts out the dumb devil, that they who cared not for praying, preaching, &c. but all these things were a burden to them, they cannot for the world live without them. It makes a new heart, a new life, a new man, all things new, 2 Cor. 5:17.
3. Because they are very rare in the world; they are but here and there one for a marvel, Jer. 3:14. The multitude in the world prefer the wilderness to Zion, and sit still in their native land, and will not go away with Christ. They have the gospel-call, they are courted to match with Christ; but they think gospel-invitations but idle tales, and they have beloveds of their own in the wilderness, which they will not part with for him. Some say with the mouth they will take
him, and subscribe with the hand at solemn ordinances; but it is not a match, for their hearts were never truly for it; so they sit still too, and go not up with him out of the wilderness, but their carcases fall there. So that they who are going up out of the wilderness, being so rare, are a strange sight.
USE I. of information. It informs us, that,
1. Serious souls need not think it strange, if they become a wonder to many, Psalm 71:7. They are not meet to go up with Christ from the wilderness, that are not content to become a world's wonder for him. They must be fools for Christ that will be wise; Mark 8 ult., "Whosoever shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels." Worldly men wonder at seriousness now, what makes the saints so nice in points of truth and holiness; but that wonder will not last long, the world will soon see they had good reason for it all.
2. The world is no idle spectator of those who have given themselves to Christ, and profess to follow him. They take notice of them, and have their questions about them. Communicants, take heed to yourselves; many eyes are on you, as to your after-walk; God's eye is on you; the world's eyes will be upon you, they will take notice whether ye turn your back on the world, the ways and; manners of it, or even sit still with themselves as before.
3. Those who shall still walk after the course of the world, continue sons of earth, not making away heavenward in the tenor of their life and conversation, are not espoused to Christ; though they have given him the hand, they have not given him the heart. The sincerity of your covenanting with God is now to be proved by your after-walk. If God be your Father, be setting homeward to his house. If Christ be your espoused husband, make away with him through the wilderness, and stay not behind. The friendship of the, world is enmity with God.
4. Lastly. This world must be little worth, wherein, among such multitudes, there are so few such travellers, that they are a strange sight. There are many sad sights to be seen in the world, even after communions, but few of this sort of persons turning their backs on the world, and resolutely walking heavenwards. Take heed, Christians and communicants, that one of these three questions be not put concerning you, instead of this in the text. (1.) Who is this standing still in the wilderness? like the door on the hinges, oft moving, but never going forward, as proud, passionate, carnal, and sensual, as before? Isa. 5:6. (2.) Who is this going back from the wilderness to Egypt, to the flesh-pots there? back again to their profane and licentious courses? better ye had never known the way of righteousness. (3.) Who is this sticking in some mire, fallen into some pit in the wilderness; some gross and scandalous abomination! Many such trophy gets Satan set up.
USE II. Of exhortation. O Christians, communicants, walk so as the world may bear witness, that ye are going up out of the wilderness, leaning on your beloved; that your faces and hearts are heavenward; that ye have set off from them, and are no more theirs.
This would be much to the honour of Christ and religion, Acts. 4:13. It would be a great kindness to the world lying in wickedness, as an apt mean to bring others away with you, Zech. 8 ult. It would be the safety and comfort of your own souls, Cant. 8:4.
Ye will walk so, if ye be habitually heavenly in the frame of you heart, like Enoch walking with God. Also, if in your conversation ye manifest a contempt of the world: Germana illa bestia non curat aurum, was Luther's character from his enemies. Likewise, if ye be just in your dealings in the world to a niceness, counting it always safer to lose a pound, than unjustly gain a small penny. And further, if ye be clothed with humility and with humanity, meek, ruling your own spirit, doing good to all, even to those that wrong you; and are patient under trouble, and living by faith.
DOCT. II. The life of believers as espoused to Christ, is a going up from the wilderness of this world, with him, to his Father's house in the heavenly Canaan.
In discoursing from this doctrine, I shall,
I. Take notice of some things supposed in it.
II. Unfold the believer's life, as a going up from the wilderness of this world, typified by the Israelites going up from the wilderness to Canaan.
III. Make application.
I. I shall take notice of some things supposed in this doctrine. It supposes, that,
1. As soon as a soul is espoused to Christ, it is loosed from the world. Its taking of him is a letting this world go, Matth. 13:44. The unbeliever hugs and embraces this world as his portion, and pursues it as the main thing; but when he closeth with Christ he saith, "Thou art my portion," and the esteem of the world sinks, Phil. 3:8. Those that are espoused to Christ, are,
(1.) A loosed people. The bands with which the world held them are loosed; they gripe not it, nor it them, at the rate they formerly grasped one the other, Gal. 6:14. While the sinner was without Christ, the profits and pleasures of the world were strong bands, which they could not get shaken off; but in the day of the power of converting grace, these give way, as tow does when touched with the fire. Then Christ says, "Loose him and let him go;" all is nothing in comparison of Christ.
(2.) A separated people. Though before they made one body with the world lying in wickedness, and were possessed with the same spirit of the world; yet in the day of their espousals to Christ, they are fairly separated from them, 2 Cor. 6:17, even as a married woman ceases to
be any more a member of her father's family, but becomes a member of her husband's, Psalm 45:10.
(3.) A new people. They are no more men of the world, though in it, Psalm 17:14, but heavenly men, 1 Cor. 15:48. They have another spirit, Numb. 14:24, a new principle, ends, motives, and manner of life.
2. The soul espoused to Christ, being loosed from the world, is set in motion heavenwards, away from the world, Psalm 84:5–7. That soul has begun a new journey, is set off in the Christian race, that it may obtain the crown. Those that are in heaven have come to a fixed point of happiness; those in hell have come to a fixed point in misery; as to those that are in the wilderness of this world some of them are sitting still as in Sodom, till the fire of God fall on them and consume them; others, even true believers, are making away, as Lot out of Sodom, and as the Israelites out of the wilderness into Canaan.
3. The believer's journeying heavenwards is attended with many difficulties. It is an up-going, and that through a wilderness. They that mind for heaven must forego their own ease, and lay their account with troubles and trials of many sorts. The way to destruction is broad and easy; if men will but sit still, they will be carried quickly down the stream into the ocean of an eternity of wo. But if one minds for heaven, he must force his way, through many difficulties, Matth. 7:13, 14, and 11:12.
4. The believer's passage to heaven is also a work of time. It is not a leaping out of the wilderness into Canaan, but a going up out of it by degrees. It cost Israel long forty years in the wilderness. And the believer is longer or shorter kept in the wilderness, as seems meet to his God. Some are not long set upon the way, when they are at their journey's end; others it costs many a weary look to be at home.
5. Christ is with the believer in the journey. It is a weary land they have to go through, but they are not alone in it, Cant. 4:8. In the day
the soul is espoused to Christ, he is united to him spiritually, and that union once made is never broken again. So that wherever it is the believer's lot to go, Christ is with him, if it were through fire and water, Isa. 43:2. He is never so far from him, but that his faith may get hold of him, and be may lean on him.
6. Lastly. The end of this journey is a most comfortable one. Though the travelling be uneasy, the designed place of rest is most desirable, being Christ's Father's house, where the marriage is to be solemnized for ever, John 14:2. This is sufficient to bear up the heart of Christ's spouse through all the difficulties of the road, Heb. 11:26, especially considering that Christ himself goes all along with her, Heb. 13:5.
II. I shall unfold the believer's life, as a going up from the wilderness of this world, typified by the Israelites going up from the wilderness to Canaan. And here I shall shew,
1. How they are brought unto the wilderness.
2. How the believer is set into it.
3. How he is going up from it.
4. The hardships and inconveniencies of the road.
5. The advantages and conveniences of it.
First, I shall shew you how believers are brought unto the wilderness. The world is not a wilderness to them and in their esteem, till they be brought out of the Egyptian bondage of their natural state. Then, and not till then, they enter into their wilderness-state, And here one may remark these six things.
1. As the Israelites who came out of Egypt, went down into it in the loins of their fathers; so the elect of God were brought into their sinful and miserable state in the loins of our first father Adam, Rom.
5:12. And we are all born in that condition, and draw our first breath in that unhappy region.
2. The natural state of the elect is a state of bondage and slavery. Satan, as Pharaoh, is their prince there, and holds them fast at their drudgery, Eph. 2:2, 3. They have many taskmasters there; as many reigning lusts as there are in their hearts, so many taskmasters are there holding them to their work.
3. As God, by the hand of Moses the lawgiver, and Aaron the highpriest, wrought the deliverance of the Israelites; so, by the law and the gospel, he carries on the deliverance of the elect out of their state of bondage. The law serves to awaken the sinner, and shew him his danger; the gospel discovers the remedy; and the Spirit of God makes both effectual.
4. There is no less opposition made by Satan to the sinner's deliverance from his spiritual bondage, than was by Pharaoh to the deliverance of the Israelites. He is loath to lose his subjects, loath to let his prisoners go. How often does the field seem to be won, and a fair appearance that the poor sinners shall be let go? and yet there are new attacks to be made before he will surrender.
5. Ordinarily, whenever the deliverance is set a-foot, the bondage becomes harder than ever before, Rom. 7:9. Satan then musters up all his forces, and rages more than ever, that he may make the soul despair of a delivery. Now is the soul hard bestead, duties are bound on by the law laid to the conscience, under the pain of the curse, but no strength afforded; so the soul sees it must make brick while no straw is given. And by this means their corruptions are irritated, that they appear more vigorously than ever before, Rom. 7:5.
6. Lastly. But at the set time, over the belly of all opposition, God brings his elect out of their spiritual bondage into the wilderness. There is a set time in the purpose of God for the delivery of every elect soul; and as at the appointed time precisely Israel was
delivered, Exod. 12:41, so are they, Jer. 2:24. And no sooner do they comply with the gospel-call, and leave the spiritual Egypt, but as soon this world turns a wilderness unto them. And young converts may lay their account with a hot pursuit from Satan to bring them back again, even as sure as the Israelites met with it from Pharaoh. But they may be assured that they shall get such a deliverance as the Israelites at the Red Sea, which shall make them sing.
Secondly, I shall shew how the believer is set into the wilderness. When once converting grace has made a fair separation betwixt the sinner and the world, presently he enters into a wilderness-state.
1. He cares not for the world as he was wont, Gal. 6:14. Grace opening the eyes the world appears in its own colours, no more a fruitful field but a barren wilderness. The most pleasant spots in it appear lions' dens and mountains of leopards. Its best fruits appear as the apples of Sodom, fair to look at, but being handled fall to ashes, Psalm 4:6, 7. He sees there is no rest for his heart in it, and therefore must look above and beyond it. The men of the world are no more his choice; their way and manner of life he can no more away with.
2. The world cares not for him as before, Gal. 6:14. No sooner does a soul begin to look heavenward, but presently the world turns a strange world to him, John 15:19. He must be content to dwell alone, and not to be reckoned among the nations. He bears the image which they hate, he is entered on a course opposite to theirs; and so the friendship breaks up. And he may lay his account with all the opposition they can make him with tongue and hand.
3. Then it becomes, by God's appointment, the place of trial for him, as the wilderness was to the Israelites, Deut. 8:2. God could have taken his people a nearer way to Canaan than the way he led them; but for their trial he led them so long in the wilderness. So he could carry each believer straightway to heaven after their conversion; but he will have them pass their trials before they come there; so they
must be content to take up their cross and follow him, and so long stand candidates for glory, while one trial is put to them after another; trials that will prove the reality and strength of their graces, the multiplicity of their corruptions and remaining vigour of them.
4. Lastly. It is no more his home or his rest; but the place of his pilgrimage, of his sojourning, the place he must travel through in his way home to his eternal rest, Heb. 11:13. He must look on himself as upon a journey, one that is not to stay here, but must be going forward to the heavenly country.
Thirdly, I shall shew how the believer is going up from the wilderness; he is going up from it,
1. By the course of nature, which is swift as a post, a ship, and as an eagle's flight. It is but a little time, and believers will be at their Journey's end. Every day sets them a good way nearer their eternal rest, Rom. 13:11. If the days be evil, they are but few, and will soon be over. It is true that by this way the wicked are going out from the world too, but they are not going up, but down into destruction.
2. In the habitual bent of his heart and affections. Believers' hearts are turned off the world, and set on things above. Their face is homeward, their heart is there before them; for Christ is there, their treasure is there. Hence they are said to be those who love Christ's appearing, 2 Tim. 4:8; and look for him, Heb. 9:28. So when the carnal man is glued to this world, and desires no better heaven than what is here, they are going away from it in affection and desire.
But it may be the case of some gracious souls, that they cannot say they are thus going up from the world, nay, it is a terror to them to think of going out of it. I answer, there is a twofold desire to be away from the world, and to be with Christ. (1.) There is an explicit desire, like a rose full spread. Such was that of Paul; Phil. 1:23, "I desire to depart, and to be with Christ." This is found in believers, when they are not only in the exercise of grace, but have a full assurance of their
eternal salvation. This makes the soul go up with full sail out of the world. (2.) An implicit desire which is like a rose-bud, where the leaves are to be found, if it be opened, though in the meantime they are covered, not being yet so ripe as to spread. This is found in believers, if they be at all in the exercise of grace, although they be in the dark as to their state. It is found in the groaning believer, who is groaning under the remains of sin, and would fain be free from them, groaning under want of communion with God, and would fain have it, and that so as not to be interrupted any more, Rom. 7:24. The Lord reads the language of these groans so, and there wants only a full assurance of eternal happiness to make it plain language to the soul itself. See 2 Cor. 5:4. And thus the believer is going up from the wilderness, though with the wind in his face.
3. In progressive sanctification; Prov. 4:18. By faith the soul is set on the way to Immanuel's land; it knits him to Christ the personal way, it sets him to holiness of heart and life, the real way, or the walking in the way; Col. 2:6. And the believer goes on while he goes forward in holiness, especially when he is growing, adding a cubit to his spiritual stature; 2 Pet. 3 ult. This going up appears,
(1.) In mortification, when the believer is dying to sin, getting his former lusts weakened; Rom. 8:13. Mortification is the daily task of a believer; the weeds of corruption in the heart are never so plucked up, but they will be ready to sprout again. These Canaanites are left in the land, that the believer may never be idle, but watch their motions and bear them down.
(2.) In vivification, in living to righteousness, when the soul holds forward in the way of duty over the belly of all opposition, especially in a holy and heavenly frame, going on in them with vigour, whether it be doing-work or suffering-work; Cant. 3:6. The soul married to Christ is to be for him, according to the law of marriage, Hos. 3:3. As we live by him, so we must live to him. This was Paul's practice; Phil. 1:21, "To me to live is Christ." More particularly,
4. In obtaining victory over the world; 1 John 5:4. The world is an enemy to all that are set to go up from it. And many times it prevails to retard their course; they are in it travelling in a stony, yea and thorny way, where there are many things to take hold of them, and hold them still; so that they are in hazard of being entangled in the wilderness.
In this respect a believer goes up from the wilderness. And O but the picture of a believer thus going up from the wilderness is a beautiful one; Cant. 3:6, "Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?" I shall essay to draw it in a few particulars. A believer espoused to Christ, and thus going up from the wilderness-world, is,
1. One who is keeping off from mixing with the men of the world, the natives of the weary land. Converting grace plucks them out from among them, and sets them over to Christ's side; and establishing grace keeps them from mixing again; Psalm 12:7. There is a generation of God's wrath in the world, and they are labouring to save themselves from them; Acts 2:40. They are deserters of their company, shunning unnecessary fellowship with them; for they know, that "a companion of fools shall be destroyed;" Prov. 13:20. And they consort with those who are followers of the Lamb, companions of those that fear God.
2. He is holding off from the ways of the world; Psalm 17:4. In the wilderness-world there are many ways, all of them leading to and terminating in some part of the wilderness; some to the world's wealth, honours, peace, &c. But there is one way that leads out of it, terminates in the heavenly Canaan. The throng of the world goes in these many ways; but the believers, and they only, take the pilgrim's way, which does but lie through it, neither beginning nor ending in the country; and the grass may grow on it for the natives, and they never set a foot on it; Isa. 35:8. The men of the world ply them to turn them aside, and take their way; and if they catch them napping,