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in Fears and Anxieties, in Disquietude and Uneasiness of Mind, as often as their Consciences are awake, to entertain any serious Apprehensions of a suture and eternal World.—Thus they live under a Spirit of Bondage, not heing able to venture their guilty Souls upon the pardoning Mercy of God, and the insinite Merit ot the Redeemer'* Blood.
Nothing can be more apparent, than the Distinction and Difference here represented between these two Sortsof Bel even.—The one, in all hisStraits, Fears, Difficulties and Dangers, looks unto Christ, as to a sere Foundation of Sasety, Confidence and Hope: And though he may at some Times doubt his Interest in Christ, he can at no Time deliberately place his Considence, or expect Sasety for his '.oul any where else, bu' in the mere Mercy of God in Christ. The other leaves the Soul afleep; or else seeks Rest only from the Righteousness of the Law, from Desires and Endeavours of his own, and must either find Comfort there, or nowhere.— Tatone ventures all his Interests, and all his Hopes of Grace and Glory, upon the Faithsulness of the Gospel Promises, and the insinite Mercy of God in Christ. The other sees no Way to quiet the Accusations of his Conscience, and to obtain Qualifications for Salvation, by depending upon a naked Promise.—In a Word, the one can see Sasety and Security, in leaving all the Concerns both of Time and Eternity in the Hands of Christ. The other, being ignorant of the Righteousneis of God, must make the Righteousness of the Law his Resuge, or else live without theComfort of Hope.
4 A saving Faith subjects the Soul to the Scepter mi Yoke of Chrrsl; but a dead Faith leaves the Soul unrenewed and difobedient .—A true Faith purists the Heart, and overcomes the World t and he L that that hath this Hope in Christ, purifies b himfelf even as he is pure. A true Faith unites the Soul to Christ, as the Branch is united to the Vine; and thereby enables the Man to bring forth much Fruit.—The true Believer hates every salse Way; he mourns over, and watches, strives and prays against all the Corruptions of his Nature, and all the Impersections of his Heart and Lise.—There is no known Sin which he indulges himself in, no known Duty which he willingly neglects; no Difsiculty which can deter him from following Christ, no Temptation which can allure him from endeavouring a Consormity to the whole Will of God.—7VW as tho' he had already attained, or were already perfect: He has daily Cause to lament his Desects; but yet he can truly say, that he delights in the Law of the Lord after the inward Man; and accordingly endeavours in every Station and Relation, in all his Conduct both to God and Man, as well in secret as openly, to live a Lise of Consormity to • God in all the Duties he requires of him.—And wherein he cannot attain,he is yetpreflingterwards Perfection, and groaning aster a surther Progress in Holiness, even in all Instances, without Reserve; Hot yet satissied without a sinal Perseverance to crown his Sincerity.
But, on the other Hand, the Obedience of an unjlntere Prosessor is very partial, desective, temporary, and but a Matter of Force and Constraint upon the Appetites and Affections. If, with Herod, he reforms and doss many Things, he yet retains his Herodias, some darling Corruption unmodisied, or leaves some unpleasant Duty neglected. Or if, by the Lashes of an awakmed Conscience, he is driven for a Time to a more general Reformation frpm all known Sin, and to outward Attendance upon all Jtaown Duty, he sinds no inward Complacency in it; and therefore is like a dull Horse, that will be kept on his Way no longer than he seels a Spur in his Side.
Here then is a conspicuous Disserence between a true and a salse Believer. The one has a Principle of Holiness, a Delight in it, and an earnest and continuing Desire aster surther Proficiency in the divine Lise. The other aims only at so much Holiness as he thinks will save him from Hell, but cares for nothing more; and what he has is excited by Fear, or constrained by Force, contrary to
the natural Tendency and Bias of his Soul. •
In fine, the one makes it the Endeavour o! his Lise, to approve himself to a pure, holy, and omniscient God. The other rests in Endeavours to quiet his Conscience, and to silence its Clamours and Accusations.
5. A saving Faith works by Love to God and Man; but a deadFaith always salls short of both.—The Apostle assures us, that if we have all Faith,so that we could remove Mountains, and have not Charity, we are nothing.—Faith worketh by Love; and the true Believer keeps himself in the Love of God, looking to the Mercy of the Lord Jesus Chrif for eternal Life.-—We delights in contemplating the glorious Persections of the divine Nature : His Meditations upon God are sweet, and the Thoughts of him precious to his Soul. He values the Favour of God as Lise, and his Loving-kindness as better than Lise. If he can have the glorious God for his Portion, and live in the Light of his Countenance, he can be content with Straits and Difficulties, Trials and Afflictions, here in the World He takes peculiar Pleasure in the Ordinances of God, and all the appointe'd Means of a near Approach into hiss special Presence ;' and is especially pleased, when
favoured with sensible Communion with God
L 3 Though Though he cannot always walk so near to God, and find such sensible Delight in him, yet he laments his Absence when he withdraws; heavily complains of his own Deadness, Wordliness, or Sensuality, which separates betwen God and his Soul; and can find no true Rest or Satissaction, till he return to God, and God to him.——Thisis at least the ordinary Course and Tenor of the Believer's Life; and if at any Time he should be so left of God a* to grow forgetsul of him, and have any continuing Prevalence of a dead, carnal, wordly Frame in his Soul, this darkens the Evidence of his State, robs him of his Comfort and Peace, and will at length put him upon vigorous and active Endeavours for obtaining a Revival of his languishing Graces, by a fresh Supply of the Spirit of Jesus Christ.
Thus, the true Believer hath the Love of God dwelling in him; and from the same Principle, he likeways loves his Neighbour as himself.—He maintains a Lise of Justice, Meekness, Kindness and Benesicence towards all Men, bears Injuries, is ready to forgive, entertains the best Opinion of Men's State and Actions, that the Case will allow ; and endeavours to live in the Exercise of Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faithfulness, Meekness. And as he thus maintains a Love of Benevolence to all Men, he has, in a special Manner, a Love of Complacence towards thofe who bear the Marks of the divine Image.—These he delights in, on account of their being (or at least appearing to be) the Children of God. He loves them for their heavenly Father's Sake, as well as for these gracious Qualifications which make the Righteous more excellent than his Neighbour. He loves jhe Company of the Saints. These are the excellent, in whom is all his Delight. He loves their Piety, and studies an Imitation of them, wherein they follow
Christ; Christ; and studies to equal Jf not excel) them in their highest Improvements in Religion. He loves their Persons, and hopes to join in Consort with them, in the eternal Praises ot God.
This is the real and genuine Character of every true Believer; while the highest Attainments of a dead Faith do sall Ihort of every Part of this Description —The salse Protestor may imagine, that he has something of the Love of God in him; but, upon a just View of the Case, it will appear, that 'tis only to an Idol, the Creature of lire own Imagination. If he seems to love God. under an Apprehension of his Goodness and Mercy, he yet dreads him on Account of his Justice, and has an inward Aversation to his Purity and Holiness; fa that the Object of his Love is an imaginary Being of insinite Goodness and Mercy, withojt either Justice or Holiness. If from the Alarms ot Conscience, or some Emotions of his natural Affections, he may take some Pleasure in retigious Exercises, this Pleasure is short and transient, like the Principle from whence it flows; he soon returns to 1 Carelessness and Forgetsulness of God, and has hit Afsections quickly engaged in worldly and sensual Pursuits.—And however he may deceive himself, in any supjused Progress in Religion, he can n ver satisfy his Soul with having GoJ for his Portion; He can never in Course keep up a Lise of Spiritual Mindedness, and Delight in God, and in a Way of Obedience to him, and Cpmmunion with him.
The same Defects are likeways found in the unsound Believer, with Respect to his Love to hi» Neighbour.— If he be not (as it is too commonly found) unjust and deceitsul, wrathsul and contentious, hard-hearted and unkind, bitter and censorious, revengesul and implacable, yet he never lovfI*, the Children of Cod as such.—Whatever Love he L 3 may