THE METHOD OF Salvation.  
In TWO PARTS.  
I. A Sinner's Conversion to Saving Faith in God through Christ.  
II. The Progress of a Believer from his Conversion to his Perfection, under the Work of Sanctification.  
By JOHN WARREN, M. A. Sometime Minister of the Gospel at Hatfield Broad-Oak in Essex.  
LONDON: Printed for T. C. and are to be Sold by Richard Simpson, at the Three Trout in St. Paul's Churchyard. MDCXCVI.   

THE METHOD OF SALVATION.   

THE Method of Salvation.  

THE Way and Method of God's working upon Men to save them eternally, is to be attended according to the dependence which one part of that Blessed Undertaking has upon another, as the Holy Scripture sets it forth; and that partly in the Account which it gives of the nature of the several impressions made upon the Soul in order to its Ultimate Happiness; and partly in the Examples of Persons whose Converson to God, and Progress towards Heaven is therein reported. And though it pleases God to glorify his manifold Wisdom as to Circumstances, Time, and Measures, in this, as in all his Works, yet usually he observes the same Order in his Saving Operations on the Souls of men; as Mar. 4.28, 29. And hereunto the ordinary Experiences of the People of God bear witness.  
In handling this Method, we may observe,  
1. The Degrees or Steps by which a Soul is brought into the estate of Salvation, i. e. till he believes in Jesus Christ.  
2. The Moment's of his Progress in Grace till he comes to Glory.  
1. Of the former.  
The First Step or Degree, is,  
A serious and solemn Consideration which the Sinner takes of his own Estate in reference to God. When it pleases God in his great mercy to take hold on a Sinner that he may bring him home to himself, he makes choice of some fit time and means to press him upon a sad and serious thoughtfulness of his Eternal Condition, and the present state of his Soul in reference to it. Ezek. 18.14, 28. He considers, and turns— This is the first good tidings we hear of a Sinner, He considers. Sinners of themselves are wild and careless Creatures, forgetting God and their own Souls; Psal. 50.22. Now consider this ye that forget God, etc. And so God complains of the Israelites, Isa. 1.4. My people doth not consider. They are rash and heady in their ways, not thinking soberly what they do, nor what is like to be the end of it, Jer. 8.6. But when God undertakes the saving of a Soul, he takes him aside, and makes him lay his hand as it were upon his heart, and bethink himself where-about he is, which way he is going, and what is like to be his latter end.  
Here observe, 1. How the Sinner is brought to this Consideration: And 2. How he proceeds in it.  
1. That which puts the Soul upon this Consideration, is first and principally the Word of God, the grand Instrument and Engine in the whole work of Salvation, whereby he calls all men , and commands them to repent. Thus saith the Lord, Consider your ways. And by thus saying, he makes men consider them. It is the Word, that awakens the sleepy Souls of secure Sinners, and makes them look about them. It is the Word, that makes them remember God and themselves, and inquire how the Case stands between him and them; and without its admonition they never go about this Work to any purpose. The Nations that have not the Word made known to them, forget God, and forgetting him, can never take any effectual cognizance of their own Estate in reference to him.  
2. Secondarily, and under the Word, there are divers things that God uses as means to induce men to this Consideration of their Spiritual Estate, according to his own good pleasure. Sometimes a sharp Affliction makes the Patient consider, how he has offended God, and how unable he is to bear his displeasure, but in those touches of his Hand which he now feels; and consequently how miserable he must needs be, if all his Wrath should break out upon him. Thus God seals Instruction to the Sinner by his afflictive Providence, J●b 33.16. and makes him when bound in those Cords, to study and ponder those things, which while he was well, he little regarded.— Sometimes the Sinner is put upon this Consideration by observing the Complaints which others make, and the Fears which they express about the Estate of their Souls. For, thinks he, if these men be in such danger, it's good for me to look about me;— Sometimes, yea very often, the Care and Diligence of Godly men to work out their Salvation, induces Sinners that observe it, to remember themselves, and take their own Estate into consideration. If so much care and pains be necessary to the saving of a Soul, then sure it concerns me to be careful for myself. I have a Soul to save as well as others; and if the saving of a Soul requires so much attendance, it will be ill for me to neglect it, says the hitherto-secure and inconsiderate Sinner: Thus Parents, Masters, Neighbours, by following closely the Work of their own Salvation, may do much towards the Conversion of their Children, Servants, and Neighbours. And there are some Remarkable Instances of this kind that might be here inserted, but for the study of brevity.  
2. Now for the manner and order of the Soul's proceeding in this Consideration, it admits of much variety. But according to the Condition of the Subject-matter, and the End whereto such Consideration serves, it may be briefly thus stated:  
1. The Soul considers what the Law of God requires of Man, and how he has transgressed and broken it; what exact Holiness and Purity God demands of him, and how far he has fallen short of it in thought, word, and deed. Lam. 3.40. Let us search and try our ways, and turn. In order to a true Conversion, the Sinner must examine his ways, and consider where, and how they have been faulty; which he can never do, but by comparing them with that Rule which God has given men to walk by: He must inquire by the direction of the Law what he has not done that he should have done; and what he has done contrary to it: There is no returning to God till a man be duly informed of his departing from him, nor any clear understanding of that, but by a serious and severe comparing of his Life with the Law. For by the Law is the knowledge of Sin. Thus men come to know themselves to be Offenders, and to have displeased and provoked God. But here usually the Sinner's thoughts are very much confined to some one sin or other, in which he apprehends himself especially to have offended: As the Jews in Acts 2. had their Eye especially upon that sin of their Crucifying the Lord of Life, as indeed well they might, it being beyond expression heinous. And the Jailor, Acts 16. was doubtless especially mindful of his Cruelty to the Apostles the evening before his Conversion.— Yea, 'tis observed yet farther, that many times the Sin that mostly takes up the thoughts of such a Soul at first, is some sin that has less of malignity against God in it, than many other which the Party has been guilty of, as Lying, Sabbath-breaking, Disobedience to Parents, or some external act of Sin in which he has been more carried by his sensual inclination, than maliciously wicked.  
2. He considers the severe Judgement of God denounced against Sinners, and his own concernment in it. The Word says, The soul that sins shall die, and makes Eternal death the wages of every sin, Rom. 6. Yea, the Word declares all men by Nature dead in trespasses and sins, and children of wrath; and hereupon the Sinner reasons thus with himself, Is there not a reality in these Threatening words? And do they not take effect upon Sinners according to the plain sense and import of them? What may I think then of myself? Am I liable to all this danger, or have I any fence against it? If I should now die, as I know not how soon I may, what were like to come of me? If I be under the force of these Threaten, woe unto me! And what have I to plead against them? If I was by Nature a Child of wrath, how got I out of that condition, or am I yet in the gall of bitterness and bands of iniquity? Thus the Soul studies and examines his own estate. And this is the First step towards Conversion; Consideration.  
The Second step or degree of this work is, a strong Conviction of a miserable and perishing Estate. But before we come directly to consider that work, we must take notice of some hindrances or diversions, by reason of which many men are taken off, even at the first step, and never come to a sound Conviction at all, and others are long  they come at it.  
1. Some grow weary of the unpleasant work of Self-Consideration, and let it fall before ever they have brought it to any Convincing issue. This is very ordinary with Persons a little shaken under a Sermon, or gripped by Conscience under an Affliction, or scared with the thoughts of Death, to ask the Question, What estate they are in? But the Subject being very ungrateful to Nature, they never stay their Studies upon it, to bring it to any determinate conclusion: As Pilate asked, What is truth? But would not stay to hear the Answer. They translate their thoughts to other matters, as being loath to endure the pains of a thorough Examination of themselves.  
2. From the Consideration of themselves, some turn aside to the survey of others whom they think to be as great, or greater Sinners, and so content themselves in hope to speed as well as they. They observe many as bad as they, or worse, who yet are confident of a safe estate; yea, they are knowing Persons, and likely to understand their own condition as well as any; they are Learned men, it may be, Ministers, that of all others should see if there be any danger in their way; and besides they are well thought of generally by their Neighbours, and few or none seem to question their estate: Why then (says the a-little-startled Sinner) should I further disquiet myself with sad and doubtful apprehensions of my condition? I see no probability but I may speed as well as thousands that are round about me; I'll even take up and run the common hazard of my Neighbours, and of Mankind in general. Thus Consideration is many times obstructed and falls short of a sound Conviction.  
But where God goes on with the design of Saving a Soul, he holds the Mind close, and keeps it from the vain study of other things and Persons, till he has made the Sinner plainly see himself Wretched, Miserable, and Perishing; and that is the second degree of this work, which comes now to be considered.  
This Conviction is the proper effect of a well prosecuted Self-consideration, and the conclusion naturally issuing from these two premises well attended; 1. The demands of the Law from every man. 2. The Judgement of God against every Offender (of which before). He that well considers these, and duly applies to himself as his own concernment, must needs understand himself to be in a perishing estate, without the use of some proper and sufficient Remedy. Thus the Prodigal was kept pondering his condition till he perceived himself perishing for hunger, Luke 15.17. When he came to himself,— he had been ranging abroad from himself as well as from his Father's house, and unmindful of his greatest concernments; where he was, which way he was going, and what was like to come of him, was none of his study all this while: But now at length he returned home to himself, and took his own estate into a sober consideration; upon which he found plainly that he was like to die for want of Bread, I perish for hunger.— So the Jews, Acts 2. were held under the sad thoughts of what they had done and deserved, till they were pierced at the heart; that is, they found themselves dead men, as a man that is stab d to the heart, for whom there is, as we use to say, but one way.— This account also the Apostle gives of himself, Rom. 7.4. That when the commandment came, sin revived, and he died; he perceived that vigour and Soul-destroying power of sin in himself, which he was not ware of before, and plainly saw himself a dying man, Spiritually undone and perishing.— The like work we also see in the Jailor, Acts 16. What must I do to be saved? That word (to be Saved) plainly implies a sense and deep Conviction of a lost estate, that he was at present an undone man. Thus the poor Sinner hangs, as it were, over the mouth of Hell in his own apprehension, and sees nothing more likely than that he should presently fall into it; he plainly hears the Law threatening him with Death Eternal, sees God frowning upon him, and destruction ready to swallow him up; he that a few days ago thought himself as safe and as much in favour with God as any in the world, and it may be, was secure of Soul-concernments, never troubled himself with thoughts of Eternity, and took it for a point of folly, and a beginning of madness in other men, to disturb their minds with fear of Hell and Condemnation, is now become a miserable and perishing man in his own Judgement, and of all men alive the most likely to be Damned Eternally.  
The Third step or degree of this work is, a Soul-Afflicting Humiliation, a work made up of terror and sorrow under the apprehension of the wrath of God, and the sense of a perishing estate. A deep sorrow and anguish of Spirit, seizing upon the Sinner under the Conviction before spoken of. This work is commonly called Legal Repentance, because it is a deep sorrow and trouble about sin, depending upon that sense which a man has of his condemnation under the Law: But though it be not that sorrow which is called Godly sorrow, yet no man attains the true Spirit of Godliness, till first he has had a taste of this sorrow.  
This is so natural and necessary a product of Conviction, that no man can totally escape it, that has once known what 'tis to be convinced of Sin and Misery.— And yet there is one way that Persons strongly convinced of the evil and danger of their estate have to divert themselves from that pressing trouble and anguish which is usually the effect of a sound Conviction, and that is, an hope of being brought over into a better estate hereafter, though they are now in such a condition as wherein to die, were certainly to go to Hell, yet they hope they shall have the Grace at one time or other  they die, to return to God, and make their Peace with him.— The Example of Foelix is very apposite, who being convinced of his bad estate so far, as that he fell a trembling under Paul's Doctrine, yet shifted off his trouble by adjourning his cares to another time, and stopped the mouth of his Conscience by promising the Apostle a further Audience, Acts 24.25. Some Persons are so much convinced that they are in an evil and perishing estate, that they will not stick to say, They think verily if they should die as they are, they should be damned, and perish without remedy: And yet they are very little troubled at the matter, because they hope they shall turn to God, and get Peace with him yet in time to come.  
But where God undertakes the great work of Salvation, Conviction is always attended with a deep Humiliation, and Contrition of Spirit; as the Jews in Acts 2. were pierced to the very heart, wounded, though not to death, yet to extremity of pain; a wounded spirit who can bear? And the Terrors of God fell so vehemently upon the Jailor, Acts 16. that he could not forbear trembling (though a man of a Spirit sturdy and rugged enough) till he had received some information about the way and means of obtaining Life eternal. I perish for hunger, said the poor Prodigal; O sad and doleful speech! the language of an aching heart you may be sure. Yea, Judas himself proceeded thus far towards Conversion, when he was Convicted, he repent with a Legal Repentance, as 'tis commonly distinguished; a Repentance wherein the Soul is troubled and tormented about Sin, under apprehension of the wrath of God.  
This Humiliation and Anguish of Spirit doth proceed especially upon:  
1. The apparent danger of the Wrath to come: The Poor Sinner looks upon himself as already Sentenced for Hell, and it torments him beforehand, to think how soon he may be thrust into it, so that he is always crying, Woe, woe, to himself, in thoughts of dying in that estate.  
2. The Remembrance of the sins whereby he has brought himself into that estate: It's a torment to him to consider, that for so vile and base a thing as Sin is, he should make himself so miserable; as the Jews in Lam. 5.16. Woe unto us that we have sinned. And the more pleasing any sin has been to him, the greater pain it is to him to reflect upon it; he is out of all patience with himself, to think how foolish, how brutish, and how like a beast he has been before God, even in those things he thought a little while ago he did gallantly, and wondered at those that run not with him into the same excess.  
3. Conscience of his refusing Counsel, and neglecting Opportunity to take a better course; now he remembers what warnings he has had, and how he has often been called upon and earnestly entreated by God and man to fly from the wrath to come, and avoid the misery into which he sees himself now falling, and still refused to be persuaded, and was as the deaf Adder that stops her ears against the voice of the Charmer, etc. The calling over of these things makes the poor Sinner a burden and a terror to himself. See how Solomon represents it in Prov. 5.11, 12, 13, 14.  
This then is the Third step of this great work, a Soul-Afflicting Humiliation. This is the state of men weary and heavy laden, as Mat. 11. This is that Spirit of bondage of which the Apostle speaks Rom. 8. That Spiritual sickness which makes men feel their need of a Physician; that wound at the heart, which puts men upon enquiry What they shall do to be saved: Which is next to be attended.  
The Fourth Step or Degree of this work is, a studious Consultation, about a Recovery. When a man is thoroughly convinced of his misery, and affected with sorrow for it, it is proper for him to inquire what course he may take, to get out of the evil estate which he is in, and escape the misery which he expects.  
But yet some Convicted Persons, and Persons deeply affected with a Legal Humiliation, fall short of this Step towards Conversion, and never come to any serious Enquiry after the way and means of Salvation. Such are they, who seeing themselves undone, and apprehending the wrath of God ready to come forth against them, immediately fall into a despairing sorrow, and conclude peremptorily against themselves, that there is no help for them— Thus Cain, when he heard his judgement, fell presently into a sad and sorrowful consideration of the evil that was now invading him, till he had made it, in his own opinion impossible for his wound to be healed, his iniquity to be forgiven; never enquiring in the least how he might get out of the unhappy estate into which he was fallen, but sinking in his Sorrows without any further question.  
But where God proceeds in a design of saving a poor Soul, when once he has brought him to an humbling Conviction of his sin and misery, he puts him upon a serious enquiry after the way and means of his recovery: So the Jews, Acts 2. Men and Brethren what shall we do? and the Jailor, Acts 16. Being deeply sensible of the evil of their present estate, they search diligently for some way and means to get out of it; as the Unjust Steward, when he saw that he should be turned out of his Office, fell presently a considering what course was to be taken, that he might not perish as he was now like to do, for want of house and harbour, Luke 16.3. What shall I do? This Consultation is managed with some variety; Sometimes the affrighted Soul confines his terror to himself, and taketh counsel with his own heart, as Psal. 13.2. which is never like to come to any good conclusion; sometimes he sets to reading Scripture, and other good Books. And though this be indeed the way to get information, yet many there are, who in this distress, for want of skill to understand what they read, perplex themselves more, instead of finding out the proper cure for their disease. But, generally, where the work goes on to good effect, it pleases God to direct such Souls to some able Ministers, or experienced Christians, to whom, though shame and fear may for a time restrain them, they at length open their griefs, and state the case of their Souls, earnestly pursuing the great Question, What shall we do?  
The Fifth Step or Degree of this Work is, An heedful and humble Attendance on the Doctrine of Salvation by Jesus Christ contained in the Gospel; as 'tis said of Lydia, she attended to the things that were spoken by Paul. And what was the Sum of his Doctrine every where, we know, viz. That which alone gives a satisfying Answer to the Question, What must I do to be saved?  
This is the next Step toward Conversion and Salvation, after Consultation had about the way to escape the wrath of God. But as there are many considering Souls that never come to any full Conviction, and some convinced, who yet are never sound humbled; yea, many proceed as far as a Legal Repentance and Humiliation, and yet never come to any serious Enquiry: So there are many that consult with themselves, and may be with others, for and about a Remedy for their bad Estate, and yet never attain so far as to give any heedful Attention to the Doctrine of the Gospel, as that which propounds the only way of life for dying Souls.  
1. Some pitch upon false Remedies, and heal the Wound slightly, as the Prophet speaks, being deceived by their own hearts, or misled by erroneous and unskilful Teachers. And the Rock that men here usually split upon, is an opinion that they may satisfy God, and save themselves by their own works, by amending their Lives, breaking off from former Sins, and taking up neglected Duties, emancipating themselves to the Law, as the Prodigal hired himself to the Citizen, in hope to recover favour with God, and escape his Judgement, by reformation of their Lives. Now they fall to praying, hearing of Sermons, reading of Scripture, and other good Books; they forsake their bad company, and leave off their licentious courses, and so pacify their Consciences, choke their Convictions, and drain up their Sorrows, till at length all their trouble being suppressed, they grow secure again, and by degrees return to their old course; or else (which makes their case less hopeful) having accustomed themselves to a form of godliness, take up with that, and run the stage of Hypocrites.— It is indeed their Duty to reform their Lives, and high time, When they see themselves perishing for Sin: But to rest in that Reformation as the price of their Acceptance with God, is that wherein they seduce themselves to their own ruin, if God do not graciously seize upon them, and give them another shaking, to bring them back into the way.  
2. Others, after some Consultation had with themselves, and sometimes with others also, fall into incurable Despair. They can devise no Remedy for themselves, and therefore they verily think there is none; or they have good counsel offered them by those they advise with, but understand it not aright; or they ask advice of those that are unable to direct them, or careless of their sad condition; which was the case of Judas, he considered his estate, was convinced of his sin, and the deserved punishment of it; he was deeply humbled, and proceeded to consultation. But this was his unhappiness, he opened his case to those that had no compassion for him, no, not when he professed himself tormented in Conscience with the pains of that sin into which they had hired him, Mat. 27.4. What is that to us? see thou to that. Poor Judas! He had betrayed his Lord, and could not go to him for comfort; he had forsaken the Disciples, and could not look them in the face: To whom should he betake himself for advice in so great a distress, when he saw the wrath of God smoking against him, and ready to consume him, but to the Priests, whose office it was to instruct the People, to have compassion on the ignorant, and those that are out of the way, Hebr. 5.1, 2. and who were so greatly concerned in his sin? but they rejected him, and left him perishing in his despair. Unhappy Souls, who under the Terrors of the Almighty fall into the Hands of such hardhearted Confessors!  
But where the work of Salvation goes on, the Enquiry spoken of before, never ceases till the Soul sets itself down under the teaching of the Gospel, as God some way or other provides it for him, and hearkens diligently to the proposals therein made to Sinners for Salvation; see Acts 11.14. with Acts 10.33. Now he hears the Gospel after another manner, and reads it with another attention than heretofore; watches and observes every word that falls from the mouth of God, as Benhadad's Servants watched the words of the King of Israel; that if any argument of hope were offered, they might be sure to lay hold on it. O how still were the Jews, and how closely attentive to Peter's discourse! Acts 2. while he was preaching the Gospel to them, after they had propounded to him that weighty question, What shall we do? Now the Sinner will not miss a Sermon that he may hear, nor lose a Sentence for want of heed taking, that he may see if there be any hope for such a one as he is: Every one (says our Saviour) that hath heard and learned of the Father, cometh to me, John 6.45. Now is the Soul of whom we are speaking, hearing the Father, what offers he makes of his Son to poor Sinners, and what encouragement he gives them, to come to him and trust in him. And if he do but understand and learn what he hears, it will be well with him.  
The Sixth step or degree of this work is, Belief of the Gospel, an hearty Assent to the word of Salvation. Attention to the Gospel serves properly to bring the Soul to a belief of it, there being such evidence of a Divine Authority and Majesty in it, as strongly demands the credit of him that seriously attends it. But even in this place also, there is danger of obstruction or diversion to be heedfully observed: Men that do attentively consider the Gospel, are yet in danger to be turned aside. First,  
By Disbelief. The Gospel is so great a Mystery, and Salvation by Jesus Christ so strange, and so unlikely a thing to the judgement of Flesh and Blood, that the poor affrighted Sinner cannot bring himself to believe, that there is any such way and means of Life as the Word propounds, though it may be he never doubted of it before; while as yet he never understood the evil of his own estate, nor what an hateful thing a Sinner is. That which he never questioned before, he now looks upon as hard to be believed: That Jesus Christ is ready and willing to save Sinners, especially so great a Sinner as he accounts himself to be; and this incredulity will be his destruction, if help come not in from Heaven against it.  
2. By Misbelief. A man may attentively hear or read the Gospel, and yet be far from understanding it; As the Eunuch said, How can I understand, except I have some one to guide me? Some take Redemption to be more extensive than it is, and think it enough to entitle them to Salvation, that they are Sinners, because Christ died to save Sinners. Thus many make no more doubt of calling Christ their Saviour, than of calling him the Saviour.— Others again mistake the other way, and think some Sinners to be excluded from Salvation (especially such as they take themselves to be) though they come never so hearty to Jesus Christ to seek it. And indeed there are many such Souls, as have been hitherto described, that fall into this Error, and by it into despair; mistaking such places as that in Luke 13.24. Many shall seek to enter in, and shall not be able.— That in Matth. 12. Whosoever shall speak a word against the Holy Ghost, it shall never be forgiven. And so that in Heb. 6. etc. As if these and such like Scriptures were Exceptions to the offer and promise of Salvation. So all the former work of Conviction, Terror, Consultation, etc. is lost by reason of such like misapprehensions. How sadly Judas miscarried in the point of consultation, was showed before. And probably that took him very much off from studying what he knew of the Gospel. But yet 'tis very likely he might stumble also at this Stone, though he was not ignorant of the Doctrine of Salvation by Jesus Christ; yea, had often preached it to others; yet he might think himself excluded from the Grace of the Gospel, though it be never so freely offered to Sinners in general, because Christ had so often denounced irreversible Judgement against the man that should betray him; though in truth that was no bar to his Salvation, if he had sought it in the way of the Gospel. For this is the condemnation of them that perish, that they will not come to Christ that they may have life: And that was his Condemnation. For though many shall seek to enter in, and not be able, yet that is at the Day of Judgement, as appears by the next words to these, Luke 13.25. And as a man that has sinned against the Holy Ghost, might have pardon, but that the nature of that Sin is such as binds the Sinner up in impenitency and unbelief; so that Sin of Judas was such as hardened his heart against any serious Address to Christ for pardon. And so our Saviour doomed him to destruction, not as one excepted from the Promise, but as one concluded under unbelief. Thus many men come near to Faith, and yet miscarry by reason of a misunderstanding of the Gospel.  
But where God goes on with the design of Conversion, he so directs the humbled Sinner in his Attention to the Gospel, as to bring him at the next Step to an hearty believing of it. So the Jews, Acts 2. attending diligently to the Gospel preached by Peter, at length gladly received it, which they could not have done, if they had not hearty believed it.— This is that which the Apostle calls, Believing of the record which God hath given of his Son, 1 John. 5.10. and which is usually and fitly called Assenting Faith.  
This Assenting Faith consists in two things.  

1. A Perception, or understanding of the Doctrine of Salvation in the Gospel.  
2. A Reception, or taking of it for Truth, upon God's own Testimony.   
1. First, The humbled Soul by a serious Attention to the Gospel, comes to understand what is the Report and Account which it gives of the Salvation that is in Christ. Nothing can be believed that is not understood; the Soul must apprehend the sense and import of that which is propounded to belief, before it can believe the truth of it.  
Now the sum of the Gospel which is to be known and believed to Salvation, is. That God so loved the world, that he gave his only begotten Son, that whosoever believeth on him, might not perish, but have everlasting life, 3 John 16.— or as it is Epitomised in 1 John 5. This is the record, That God has given us eternal life, and this eternal life is in his Son.— Which may be thus plainly expressed:  
That whereas the Law condemns every Sinner to Eternal Death, and Justice requires Execution; Jesus Christ hath satisfied the Law in his own Death and Righteousness; so that now God may save Sinners at his own pleasure, without offence to his Justice. And accordingly he doth most seriously, and freely offer Salvation to all Sinners without exception. Particularly,  
1. That the Law condems Sinners, and Justice demands Execution, is presumed by the Gospel, and the Sinner under Soul-humbling Consideration is convinced of it already; (as has been said) God so loved the world, that— whosoever believes— might not perish. This doth manifestly imply, that according to Law, and strictness of Justice, all Mankind is under Condemnation to perish eternally, and must perish, if God had not made provision for the saving of some. The wages of sin is death, Rom. 6.  
2. That Christ not only fulfilled all Righteousness in obeying the Law in his Life, but endured in his Death the Punishment which it denounceth against Sinners, is manifestly the Doctrine of the Gospel, Gal. 3.10. Isa. 53.4, 5, 6. 2 Cor. 5. etc. For though he was not under the Wrath of God, he bore the Pains and Torments in which the Wrath of God is poured out on Sinners, and the anguish of a forsaken Person, though he was not forsaken. And though his Sufferings were not Eternal, yet they were equivalent to Eternal, by reason of the unconceivable greatness of them for the time, and the infinite worth of his Person.  
3. That by this means it is become free for God to save Sinners without prejudice to his Justice, is clearly asserted by the Gospel, Rom. 3.24, 25, 26. Herein is declared the Righteousness of God in forgiving sin; because he doth it not against Law, but upon a full satisfaction given to it. So that he is not only Merciful in justifying him that believes, but Just in showing that mercy on him.  
4. That God in Christ hereupon most seriously offers Salvation in a way of free gift to all Sinners without Exception. This is indeed the very Gospel itself, as the Apostle John expresses it; This is the record, That God has given us eternal life, etc. What Salvation is, we are plainly taught in Joh. 3.16. Not to perish, but to have eternal life, this is to be saved. To have Sin pardoned that we may not perish, and so to be brought into an holy Union and Communion with God, which is begun in this Life, and completed in that to come, and so continued to Eternity. This, I say, is Gospel-Salvation for a man to be freed from Condemnation for Sin, and to be brought into an holy and blessed Conjunction with God. By Nature we are dead in Trespasses and Sins; How dead? Dead because Sin separates from God; and a man divided from God, is as a Body separated from the Soul; so take away Sin by converting, pardoning, and renewing Grace, and the Person returns unto union with God, that is, into Life; and this Life once begun by Jesus Christ, is Eternal. Thus Christ's Salvation is set forth in plain terms, Act. 3. God sent Christ to bless men; to bless them, i. e. to save them, and make them happy; to save them from the Curse which they are under by Nature, by turning them from their iniquity, that they may receive remission of sin, and an Inheritance among them that are sanctified, Act. 26.18.— By which 'tis evident, That as men cannot be saved without pardon, which frees from punishment; so neither can they be saved by pardon, without being turned from Sin itself. Let Pardon go as far as it can without Holiness, and the Person is miserable still, and dead still, because separated from God.  
This is the Salvation which the Gospel treats of, and which is freely offered to all Sinners without exception. To offer a thing freely, is to say, Here 'tis, Take it, and it shall be thine. So the Gospel offers Salvation by Jesus Christ, as appears if we consider these two things:  
First, It is the good pleasure of God, that whosoever accepts this Salvation, shall have it; that whosoever will take of the Water of life, should have it without Money, and without Price, Rev. 21. Isa. 55.1. To as many as receive Jesus Christ, he gives power to be called the sons of God, John 1.12.  
2. He invites and commands all to accept it without condition or exception. Whosoever will, let him take, etc. Ho, every one that thirsteth, come, etc. That word, that thirsteth, is no limitation at all; It is but every one that listeth, or is hearty willing. And acceptance cannot be against, or without the Will. As when a man offers Meat at a Table to all that have an Appetite, 'tis all one as to offer it to all. So rest is promised to the weary, Matth. 11. i. e. to all that will come for it. So the grant of Salvation in the Gospel is absolute and unconditional, unless you will (as some do) call Acceptance itself the Condition. And so 'tis a question, whether any Gift can possibly be unconditional; and certainly no Gift that is given oblatively by way of offer, can be without Condition. Thus we see the Sum of the Gospel, that must be understood and believed to Salvation.  
Secondly, The humbled Soul seriously attending the Doctrine of the Gospel, not only understands what is the sum and substance of it; but also discovers the Authority of God impressed upon it, and perceives his Voice in it, and so receives it for certain truth upon his Testimony, and this gives form and being to the faith of Assent, viz.  
An humble and reverential Acquiescency in the Testimony of God, for the infallible certainty of the thing that is affirmed. 1 John 5.10. He that believeth not God, has made him a liar, because he believeth not the testimony, that God hath given of his Son; which implies immediately, that he that doth believe the Testimony, believes God in it, and grounds upon his Veracity and neverfailing Truth. Believing is grounded on the Veracity of him whom we believe; and consequently, to deny belief, is to deny or question at least the veracity of the Speaker, John 3.33. When we hearty assent to the Doctrine of the Gospel, and are fully persuaded that 'tis certain truth, and that Persuasion is grounded on the truth of God, because we receive it as from his mouth, who cannot deceive us; this is believing the Gospel.  
And this is the Sixth Step or degree of this great Work of Salvation; When God by making the Soul heedfully attend to the Doctrine of the Gospel, causes him so to understand it, and comprehend the substance of it, and so to apprehend and perceive the very Voice and Authority of God in it, that he threupon sits down concluded in it as undeniable and undubitable, because God affirms it. See 1 Thess. 2.13.  
The man had often heard the Gospel before (it may be), and knew the Contents of it, and did not deny the truth of them, but let them pass for things as commonly received for truth, in the place where he lived, maintained by Learned Men, and delivered down from Generation to Generation; so that it would have been matter of shame to him to have called them into question: But now he has another sense and relish of the things themselves, than he had before, and is strongly persuaded of the certain truth of them, by the invincible Authority of God, from whom, as his Oracles, he receives them.  
The Seventh Step or degree of this great Work is,  
Fiducial Faith A resting or trusting on the Mercy of God in Christ, in hope of his Salvation tendered to Sinners in the Gospel.  
These two Graces (if indeed they be two) Faith and Hope, are so nearly united and conjoined, that the one can neither be, nor be defined without the other. Rom. 4.18. Abraham believed in hope; and Heb. 11.1. Faith is the substance, or subsistence of things hoped for.  
Hope is the Intention of the Soul to that good which a man is persuaded he may attain.  
Faith (fiducial) is a man's resting or trusting in that thing, or Person, by means, or help, or favour whereof, he hopes to attain the good which he intends; as Act. 3.5. the impotent man expected to receive an Alms from the Apostles, and trusted in their supposed Liberality. So Rom. 4.18. Abraham hoped to become a Father of many Nations, and trusted in the Alsufficiency and Faithfulness of God. So all Hope is grounded in fiducial Faith, and all fiducial Faith exerts itself in Hope. Hope looks at the end which is intended, and Faith at that by means and help whereof it is to be attained. [D. Ward de fide Justificante].  
But notwithstanding this distinction, It is commonly observed, that the Scripture ofttimes expresses both Faith and Hope by one and the same word; and refers Hope as well to the means as to the end. As when we read of Hoping in God, hoping in Christ, and hoping in mercy, which is certainly all one with trusting in God, and trusting in Christ, and trusting in Mercy, etc. as the Learned Dr. Ward observes.  
Again, Trusting is commonly referred to the End, as well as to the Means, as Psal. 22.8. He trusted in God that he would deliver him. He trusted that God would deliver him, there is that which is distinctly called Hope; and he trusted in God, there is that which is more precisely called Faith. So Phil. 2.24. I trust in the Lord, etc. whereas in v. 19 'tis, I hope in the Lord, as the original word signifies. And besides, our English Translation commonly renders the word hope by trust, as Rom. 15.24. 1 Cor. 16.7. 2 Cor. 13.6, etc. Plainly implying, that there is no absurdity in taking them both for one and the same act of the Soul, which as 'tis referred to the end, is called Hope, and as referred to the means, is called Faith. As we are saved by faith, Eph. 2.8. or as Rom. 8.24. We are saved by hope. I shall therefore for plainness treat of fiducial Faith and Hope as one Act, not as affecting to follow the Schoolmen or others, who go that way, but as intending the best advantage of the Understanding, which is usually disturbed by an unnecessary multiplication of things; And if Scripture commonly speaks of both as one Act (which is confessed) why may they not be so handled?  
Obj. If any object that in 1 Cor. 13.13. Where Faith, Hope, and Charity are enumerated as three distinct Graces.  
Ans. I answer. If we take Faith for Assenting Faith, which is primarily and most properly Faith, the number is made good; and indeed it is most probable that the Apostle intends that Faith whereby we believe those thing now, which we shall hereafter see; as by Hope he means the confident expectation of that Good which we shall hereafter enjoy. These things premised, I proceed to the Description of fiducial Faith, Viz.  
A Resting or trusting in the mercy of God in Christ, in hope of his Salvation tendered to Sinners in the Gospel.  
Here we are distinctly to consider, 

1. The end of Faith, the Salvation of God.  
2. The tendency of Faith to that end, and that is in Hope.  
3. The foundation of that Hope, the mercy of God in Christ.    
First, The End of Faith, i. e. that which it looks to attain, is the Salvation of Christ propounded in the Gospel, 1 Pet. 1.9. What this Salvation is, was showed before: Viz. Pardon of Sin, and an holy union and conjunction with God. John 3.16. not to perish (i. e. to be condemned for Sin) but to have everlasting life; (i. e. he united to God, and enjoy him, which is the Soul's life.) Sin separates from God meritoriously, and legally, by virtue of the Curse, binding the Sinner over to an everlasting Separation from his glorious presence, and to everlasting Destruction. And it separates from him naturally and formally, though there were no punishment by Law assigned to the Sinner; for what fellowship has light with darkness? Now separation from God is man's spiritual Death, even as the separation of the Body and Soul is his natural Death. So men are by nature dead in Trespasses and Sins, as well as liable to death for them. Death is the work of Sin, as well as its wages. And the Salvation of Christ consists as well in delivering men from Sin itself, as from the punishment of it, Matth. 1.21. And if he did not this as well as the other, he could never make them happy. Sin would keep them miserable still, though they were redeemed from the pain of sense. Then a man is saved, when he is brought to God, 1 Pet. 3.18. i e. into an union and conjunction with him. And indeed pardon of Sin is but in order to this part, as the principle of man's Salvation. The Law subjecting the Sinner to his Sin, and giving him up to Satan as the most signal part of his punishment, it is impossible that he should be delivered from Sin, unless the bond of the Law, the Curse, I mean,— which holds him under Sin, be loosed, 1 Cor. 15.56. This then is the End of Faith, Salvation from Hell and Sin; Pardon, and an holy Conjunction with God.  
Secondly, The tendency or motion of fiducial Faith to this end, i. e. toward Salvation, is in a way of Hope. Faith rests on Christ in hope of everlasting Life. All fiducial Reliance or trusting in any thing or person, in reference to any good to be attained, is in hope of that good, When a Man trusts in a Physician for his Health, 'tis in hope of obtaining it. When a rich Man trusts in his Riches, 'tis in hope of safety and favour among Men, etc. When the Jews trusted, or were said to trust on the broken Reed Egypt, it was in hope of aid from thence.— So to trust in Christ for Salvation, is to hope for his Salvation. Tit. 1.2. The faith of God's elect is in hope of everlasting life.— Now Hope (as was said before) is the Intention or Desire of the Soul to some good thing which is looked upon as attainable.  Some put in (difficulty), but that is not always competent to the object of hope. 
Hope therefore implies; First,  
1. An earnest desire of the thing hoped for. Secondly,  
2. A Persuasion in the mind that it may be attained.  these two meet, there is Hope, and no where else; No man hopes (but as the word is sometimes used Catachrestically) for that which he desires not. A Man may desire that which he has no hope of. As Men totally despairing under sense of God's Wrath have a desire of Pardon; else they could not be grieved as they are for want of it, but they have no hope of Pardon. A Man may wish himself an Eagle, or a Swallow, as David, but can have no hope to be so. For besides desire, Hope always implies a Persuasion, that the good desired may be attained, or (which is more) that it shall be attained. Devil's may have a desire to be out of Torment; and 'tis certain they have so, but no hope of it, because they cannot believe it attainable. The lame man, Acts 5. hoped to receive Money of the Apostles, as desiring it, and thinking they had it to give him. But as for a Cure, he desired that also, but hoped not for it, because he did not believe at first that they had such an healing-power about them.— He that hopes for any thing, looks on it as attainable; and the more likely he apprehends it to be attained, the more confident he is in his hope. And if he looks upon it not only as probable, but as certain, then 'tis full Assurance of hope, as Heb. 6.11.  
Now to apply this to the case in hand. When God has brought the humble Soul to an hearty believing of the Gospel, he thereby works him up to an hearty desire of the Salvation therein propounded; and withal persuades him, that he may for his own part attain it; and so the Soul gins to hope for everlasting Life. The Soul understanding already, and believing the Gospel, sees such an excellency in the Salvation of God, as makes him vehemently desire it; he now accounts it the greatest happiness in the World to be delivered from Sin and Hell, and joined unto God, though he made never so light of it before, and earnestly cries out, Oh, that I might have peace with God, Union with God, and God to be my God for ever! Oh, that I might eat Bread in my Father's house! Luke 15. Thus the Merchant having seen the Pearl, (like Achan, presently fell in love with it, and) so importunately desired it, that he stuck not at selling all he had to buy it. This is that Hunger and Thirst to which the promise is made, Matth. 5.6. Isaiah 55.1. and elsewhere. This is that willingness which makes a Soul capable of the Water of Life, Rev. 22.17. and that ask of which our Saviour speaks, John 4.10. If thou hadst known the gift, etc. thou wouldst have asked. God makes the humble Soul in the former act of Faith to know his Gift, and to believe the worth and goodness of it; and therefore now he earnestly desires and asks it. And here we see at the very entrance, how far Men are from saving-faith and hope in Christ, that do not earnestly desire after God and Holiness. A Man can never hope for that which he desires not; and to desire after God, and not hate Sin and all Unrighteousness, is utterly impossible; as for a Man to desire to be in the light, and yet not be out of love with darkness.  
No wicked Man, while he continues so, has any true desire after the Salvation of God in Christ. Freedom from punishment he may desire, but Holiness and Union with God he desires not, nor can he have any good affection towards it; yea, he says to God, Depart from me, I desire not the knowledge of the most High, Job 21.14. Now the knowledge of the most High is Life eternal, John 17.3. So that wicked Men, whatsoever Profession they may make of Faith and Hope in Christ for Life eternal, do not so much as desire Life Eternal— No? you will say; Is there any that doth not desire Eternal Life? God, that knows the Language of their hearts, and will not wrong them in the interpretation of it, gives us this account of what is said by Wicked men in general within themselves; We desire not the knowledge of the Almighty: We desire not his acquaintance; no communion with him. They had rather starve, than go and dwell in the Father's House, to eat bread there, and live.  
2. As the belief of the Gospel makes the humbled Soul earnestly desire the Salvation of God, so it gives him a persuasion that he may attain it, and this makes his desire an hopeful desire, i. e. it gives it the nature of Hope. A man that rightly understands and believes the Gospel, and earnestly desires the Salvation propounded in it, must needs apprehend a possibility, at least, of his own Salvation, while he remains under the dispensation of the Gospel. For (says the Soul) if the Salvation of Christ be freely offered to all to whom the Gospel is preached, i. e. If it be the good pleasure of God, that whosoever accepts this Salvation, should have it; and if he invites and commands all to accept it, without any other condition, or any exception, than there is fair probability that I may have my part in it; I am sure I desire it more than any thing in the world; and though I be never so unworthy, yet the gift is free: And though the Law condemns me, yet Christ has so answered the Law, that God may with honour save me, if he will. Who knows then, but even I may attain everlasting Life by Jesus Christ?— under this persuasion now the humbled Soul earnestly desires the Salvation of Christ, and this is Hope. So the Prodigal, as he hungrily desired to eat of his Father's Bread, so he had a good persuasion, that at his Father's House he might have entertainment; that his Father would not shut the Doors against him, but receive him; and in this hope he went. The Merchant, Matth. 13. had not only a desire to be Owner of the Pearl, but a persuasion, that selling all that he had, he might certainly entitle himself to it. So he that comes to the water of Life, comes not only in a thirsting desire after it, but under an hopeful apprehension, that he may take, and have it freely for his own refreshment, that his Soul may live. This is very amply expressed in those words of the Apostle, Gal. 2.16. We knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ: Even we have believed in Jesus Christ, that we might be justified by the faith of Christ.— 1. They knew, and believed the Gospel, that Justification, pardon of Sin, and so Salvation, is to be attained only through Jesus Christ. 2. This Justification, or Pardon and Salvation, they earnestly desired, else they would not have prosecuted it. 3. They had a persuasion that they might possibly attain it, as well as others, and so they believed in Jesus Christ, that they might actually attain it.  
This persuasion is utterly wanting in Devils, and despairing Sinners; though they should be never so earnest in desire of Salvation, yet they have no persuasion that they shall, or may obtain it. The former having no Gospel for it, the latter no right understanding, nor true belief of the Gospel; and therefore they have no hope, no trust in Jesus Christ. And as this Persuasion grows stronger and stronger in him that sincerely hungers and thirsts after Christ, so his Hope gets up to better measures and degrees.  
In these two things we see the Father's drawing of Souls to Jesus Christ, John 4.44. It is a work done by the Gospel. 1. Men hear the Gospel. 2. Hearing it, they learn it; i. e. they believe it with an assenting Faith. They believe 1. The Excellency of Salvation as propounded in the Gospel, and so they desire it. 2. They believe the free offer and grant that is there made of it, to poor Sinners, without exception; and so they get a persuasion, that they themselves may attain it, and thus they come to him for it; they come to him in their hopeful desire of his Salvation.  
Thus much of the end of Faith, which is Salvation; and the tendency of Faith to that end, in a way of hope.  
Thirdly, The next thing to be considered, is the ground or foundation of this Hope, The free mercy of God in Jesus Christ.  
In all hope the expecting Soul has somewhat to rest and bear upon as the foundation and basis of its hope: and that resting and leaning is the formal proper act of a fiducial Faith. The lame man, Acts 5. hoped that the Apostles would give him Money, and grounded that hope in their supposed Liberality. So he trusted in their Liberality in hope of an Alms. The Governor, Acts 24.26. hoped for a Bribe, and grounded that hope upon the love ('tis likely) which he supposed Paul's Friends had for him. So he trusted in the interest that Paul had in his moneyed Friends in hope of a Bribe. Thus Believers hope for the Salvation of God propounded in the Gospel, and ground their hope on his free Mercy in Christ; i. e. They trust on the free Mercy of God in Christ in hope of Salvation. As in Faith of assent there is a persuasion of the truth of the Doctrine contained in the Gospel, and a resting on the Testimony of God in that persuasion; So in Fiducial Faith there is an hoping for Salvation, propounded in the Gospel, and a resting on the Mercy of God in Christ, in that hope.  
Now that the mercy of God in Christ is the proper Ground whereon the Soul rests itself in the Act of Saving Faith, may thus appear.  
1. Man being an Offender, and guilty of Death Eternal, cannot be saved but in a way of Pardon, which is an act of Mercy. And thereforefore he can have no hope of Salvation from God, but as he is a merciful God. He that's bound over to the punishment of Eternal Death, must either suffer it, or be forgiven it. Now nothing forgives but Mercy. Look upon God as Almighty, and it speaks terror to the guilty Soul. Power makes him able to destroy both Soul and Body in Hell. Look upon him as Just, and Justice speaks terror, as that which makes him hate Sin, and punish Sinners. But consider him as he is merciful, and pitiful to poor Creatures in their misery, and there you have some ground of hope. Hope can never find whereon to rest the sole of its foot, till you come to a sight of God as merciful.— God be merciful to me a sinner, Luke 18.13. He could light on nothing in all the World to stay his Hope upon, but Mercy. The poor Leper, Matth. 8. urged our Saviour with his power to make him clean; but if he had not had some hopeful conceit of his willingness to relieve poor Supplicants in such a case, he would never have asked him for the cure. He that expects a Debt, may trust in the Justice of him that owes it: But he that expects an Act of Grace, must rest on the mercy of him from whom he expects it, or he has nothing to trust to.  
Obj. You will say a Believer hopes in the Faithfulness of God, and the infallible Truth of his Word, as well as in his Mercy.  
Ans. I grant it, A believer hopes in the Truth of God; but 'tis only as his Truth and Faithfulness doth assure the Soul of his Mercifulness. God professes and declares himself merciful, the Soul believes that he is so, and will approve himself so, because it judges him faithful; and therefore hopes in Mercy so declared. So the Soul relying on Mercy, relies upon the Power of God, but only as Mercy turns and uses it to the saving of Sinners; otherwise he is true to punish according to his Threaten, as well as he is true to save according to his Promise. So he is mighty to destroy as well as to save. Yea, the Soul relying on Mercy, relies also on the Justice of God, as he is just in showing mercy. But all this while Mercy lies at the bottom, as the foundation of a Believer's Hope. Let God be never so mighty, never so wise, never so faithful, never so righteous, all this speaks no encouragement to the poor humbled Sinner, but all against him, till Mercy be discovered, and then some ground appears for him to build his hopes upon. And now the other Attributes of God give their assistance, and bear up Expectation.  
2. But yet no man can safely hope in the absolute Mercy of God for Salvation, but only in the Mercy of God considered as he is merciful in Jesus Christ; i. e. as he is merciful, so as to provide and accept a satisfaction to Justice in the Death of his Son, and so to offer Salvation freely to Sinners; or in the words of Scripture, As loving the world so as to give his only begotten Son, that whosoever believes on him, should not perish, but have everlasting life. For,  
1. If the humbled Sinner considers Mercy absolutely, Justice presently comes in, and damps his hopes of Salvation. For as it is not to be expected that God, though he be Almighty, should do any thing which his Wisdom doth not allow of, because he is infinitely Wise as well as Almighty; so neither can it be hoped, though he be infinite in mercy, that he should do any thing in a way of pity to a Sinner, which his Justice will not bear, because he is just as he is merciful. Now Justice requires that the Law should proceed, and that the Soul that has sinned should die, Gal. 3.10. Deut. 27.26. But God in giving his Son to die for Sinners, has so satisfied the Law, that Justice has nothing at all to plead against the Salvation of any one Sinner whom God will please to save, Rom. 3.25, 26. By this means God has so ordered it, that he is highly just in showing mercy to the Sinner, as having laid the punishment which belonged to him, upon his own Son. And therefore Mercy thus considered, is a sufficient ground of hope, but not otherwise; as Heb. 9.21. Without shedding of blood there is no remission; no hope of Pardon and Salvation, but through the Death of Christ, though God be never so merciful.  
Secondly, If the humbled Soul considers Mercy absolutely, he can have no Assurance of the Terms, on which he will save Sinners, supposing that he will save any of them; and so the Soul may object against his own hopes of Salvation.  
Obj. 1. It may be God will be so merciful as to save Sinners, that have not broken out into gross wickedness, but have restrained themselves to some bounds of fairness and morality: And 'tis great mercy if he will save such. But I have exceeded in Sin, and done evil with an high hand.  
Obj. 2. It may be he will be so merciful as to save Sinners that have sinned out of ignorance, as being uninformed and unconvinced of the evil of the things wherein they have offended; and 'tis great mercy if he will save such. But I have rebelled against the light, and sinned against knowledge, and the express dictates of my own Conscience.  
Obj. 3. It may be God will be so merciful as to save Sinners that accept the first or second call that he gives them to Repentance, and close with offered Grace betimes, and 'tis great mercy if he will save such Sinners: But alas, I have withstood many gracious Invitations, and neglected Salvation when it has been offered to me God knows how many times, and so my day may be expired. It may be God will be so merciful as to save Sinners, that have not signally contradicted their Professions in the course of their lives; who, as they have not practised Godliness, so have never much pretended to it; and 'tis great mercy if he will save such, or some of them: But I have dissembled with him, and lived the life of the Ungodly under the profession of Godliness; yea, I have given up my Name to Christ, and yet have given my hand to Satan and my own Lusts.  
Object. 4. It may be God will be so merciful as to save Sinners that have not sinned against the Holy Ghost; and 'tis great Mercy if he will vouchsafe to save some of them: But I fear I have sinned the Sin that's never to be pardoned.  
Object. 5. It may be God will save some great and eminent Sinners, but they are such only, as are within the eternal purpose of Election, and he shows great mercy in saving them; but I fear I am under the decree of Reprobation rather. And if you tell the humble Soul, that they that Sin against the Holy Ghost never hearty repent of it; and no Man in this Life can certainly conclude himself reprobated, because for aught any knows he may repent and turn to God; He will yet object,  
Object. 6. It may be God will be so merciful, as to save Sinners that are deeply and kindly humbled for their Sins, and full of the Spirit of mourning; and 'tis Mercy indeed if he will save such. But I have an hard heart, and an uncontrite Spirit; I cannot grieve for Sin to any purpose, though I know myself to be one of the chief of Sinners. All these, and many more such Objections will be unanswerable, if the Soul considers only the absolute Mercy of God. For God may indeed be merciful, and gloriously merciful in saving Sinners, though he should only save some of the most restrained, and least provoking, the soon yielding, and most signally humbled and mourning Sinners; and so the Soul that judges worse of himself, can have no hope of his Salvation. But the Mercy of God in Christ, is such as that he freely offers his Salvation to all, even the worst of Sinners to whom the Gospel is preached, inviting and commanding them to accept it, and rely upon him for it. And this answers all Objections.  
The worst the Soul can say against himself, exempts him not from the number of Sinners; and Salvation is freely offered to all Sinners in general. He is one of them, let him make as bad of himself as he can. And though he thinks it never so unreasonable for him to hope for Mercy, yet no reason in the World can have any force against the Command of the most High God, which requires him to repose his hope and trust in Christ for his Salvation. Thus 'tis evident, that the ground of a Christian's hope, or that which he relies and rests upon in his hope of Salvation, is the free Mercy of God in Christ. And therefore is Faith commonly in Scripture called a trusting, or believing in Jesus Christ, because the Satisfaction which he has given to the Law, and the free tender of Salvation which he makes in the Gospel to Sinners in general, is the only sufficient ground that any Soul has to stay and rest upon, in hope of his Salvation, John 3.15, 16, 18, 36. John 6.35. 1 Pet. 2.6. Acts 11.17. Acts 16.31. and many other places.  
Faith is a believing in God. But 'tis a believing on him looked upon and considered as he is in Jesus Christ. The Soul cannot believe or trust in God for Salvation, but as he trusts in Christ. 1 Pet. 1.21. Who by him believe on God who raised him from the dead, etc.  
It is a trusting or hoping in the Mercy of God. Psalm 15.5. Psalm 147.11. But 'tis a trusting in Mercy only as 'tis expressed, displayed, and offered to Sinners in Jesus Christ.  
It is a trusting or hoping in the Word. Psalm 119.42, 74. in as much as it declares and propounds that Mercy of God in Christ, on which alone the Soul may rest itself in hopes of Salvation.  
Thus have we seen the Sinner brought by the several Steps of Consideration, Conviction, Humiliation, etc. to a fiducial Faith, or believing on Jesus Christ. And now is he in the state of Effectual Calling or Conversion, 1 Thess. 2.13.  
Then Men are called and converted, when they believe in Jesus Christ, as 'tis fully proved in Rom. 1.16. with 1 Cor. 1.24.  
Now is the Soul set safe from Condemnation, and therefore is this Faith called Justifying Faith, Rom. 5.1.  
Now is the Soul adopted and entitled to everlasting Life. And therefore is Faith called saving Faith, or believing to Salvation, Heb. 10.  
Yea, now the Soul is by the work of the Spirit possessed of all Grace's necessary to qualify and prepare him for Heaven, the heart being purified by Faith, Acts 15.9. and taken up by the Lord Jesus for his Habitation, Ephes. 2.22. with Ephes. 2.17. wherever there is Faith in Christ, there is also Love to God, Obedience, Patience, Humility, Self-denial, and all other Graces in which the Law is written on renewed Hearts. The Exercises and Increases whereof come next to be considered.  

The Sum of all is,  1. The Sinner takes the estate of his Soul into serious Consideration. Ezek. 18.28. He considereth, and turneth away from his Transgression. 2. He finds himself to be in a lost and perishing Condition. Luke 15.17. I perish for hunger. 3. The sight of himself in this estate affects his Soul with deep Sorrow and distressing Trouble. Acts 2.37. When they heard this, they were pierced at the heart. 4. This distress puts him upon a studious consultation, and enquiry for a Remedy of his Estate. And they said, Men and Brethren, what shall we do? 5. Upon this enquiry, God directs him to a serious and heedful attention to the Gospel. Acts 11.14. Send for Peter,— he shall tell thee words whereby thou and all thy House shall be saved. And Acts 10.33. We are all, etc. 6. Thus attending the Gospel, he comes to understand and believe the Doctrine therein contained, and to receive it for certain truth upon God's Testimony. Acts 2.41. They that gladly received his word, were baptised. John 6.45. They shall be all taught of God. Every one therefore that hath heard and learned of the Father, cometh to me. 7. Upon the belief of the Doctrine of the Gospel, he proceeds to an hearty reliance on the free Mercy of God in Christ, in hope of his Salvation. For, Gal. 2.16. Knowing that a man is not justified by the works of the Law, but by the Faith of Christ. Even we have believed in Jesus Christ, that we might be justified by the Faith of Christ.  
1. Believing the Gospel, he is informed of the excellency of Christ's Salvation, and so desires it earnestly for himself.  
2. Believing the Gospel, he sees this Salvation is freely offered to Sinners in general, and so conceives hope that he may have it.  
3. Believing the Gospel, he sees that Salvation is procured and granted only through the Mercy of God in Christ, and therefore he rests only upon that Mercy in hope of his Salvation.   

PART II. Of the Progress of a Believer from his Conversion to his Perfection, under the work of Sanctification.  
1 PETER II. 2. As newborn babes desire the sincere milk of the word, that ye may grow thereby. 
THE Text is an Exhortation to an earnest desire after the Word. Where note first,  
1. The Persons exhorted, they are lately converted Christians, compared to newborn Babes; so young and incomplete Christians are called, 1 Cor. 3.1. And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. Babes in Christ, because the work of Sanctification had gone on but a little way in them, they being hitherto very Carnal.  
2. The matter of the Exhortation; a desire after the Word. Where note, First,  
First, The object of this desire, the Word, compared to pure Milk, the sincere Milk of the Word, (that is) the Word which is for you, as pure Breast-milk is for the newborn Babe, sweet and pleasing, nourishing and strengthening, the means appointed to the perfecting of the Work of Sanctification, John 17.17. Sanctify them by thy truth, thy word is truth. And Edification unto Glory, Acts 20.32. The word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. Secondly,  
Secondly, The desire itself, described by the appetite of newborn Infants to the Nurse's Milk, (that is) a vehement and importunate desire, and such as will not otherwise be satisfied.  
Thirdly, The end of this desire, growth in Grace, that ye may grow thereby. What that is in which they should intent a growth, appears plainly by the Sequel of the Apostle's Discourse, to be Faith and Holiness. The Grace wherewith the Souls of Christians are qualified by the Spirit of God unto Salvation, as 'tis expressed in the last words of the next Epistle, Grow in Grace. Growth is the gradual process of living Creatures to their due Measures and Maturity. And of all the growths, the growth of Children, which is here the Apostle's Similitude, is a very slow and imperceptible Motion. Such is the tendency of saving Grace in the Souls of Christians towards its proper and purposed Perfection. Mark 4.27. the Seed springs and grows up we know not how. And hence we way observe,  
Direct. 1. That saving Grace begun in converted Souls, goes gradually on to its perfection under the sanctifying work of God.— Justification is perfected at once, and with it Adoption. But the work of Holiness is begun in low degrees, and brought on by steps to it its intended height and fullness. See this proved in Phil. 1.6. He that hath begun a good work in you, will perform it until the day of Jesus Christ. So again in Prov. 4.18. The path of the just is as the shining light, which shineth more and more unto the perfect day. So likewise Hosea 6.3. His going forth is as the morning. And Mark 4.26. The Kingdom of God is as if a man should cast seed into the ground, etc. The Kingdom of God is his work of Grace in the Souls of Men, in which he gins that, which in its perfection is the Kingdom of Glory. So Grotius, and some others, understand those three Ages, 1 John 2.12, 13. I writ unto you, little Children, because your sins are forgiven you. I writ unto you, fathers, because ye have known him that is from the beginning. I writ unto you, young Men, because you have overcome the wicked one.  
But I shall prosecute this Doctrine in a distinct Consideration of the several advances of Grace in the Souls of Christians towards perfection, from their first Conversion. And that in ten successive periods of their Motion. First,  
The first Period or Point of a Christian's Motion towards Perfection; that I shall speak of, is  
1. A vehement pursuit of some clear and comfortable assurance of Salvation. When once Men are brought through the Terrors of the Law by the Invitations of the Gospel, to believe in Christ for his Salvation, they presently become very laborious to get some comfortable Assurance that they are in a saved Estate.  
They do not indeed neglect the duties of Obedience, the mortifying of Lusts, well ordering of their Lives, and the glory of God as the end of all. But that which they especially and most ambitiously intent now at their first setting out, is a Soul-quieting certainty, that all is well between God and them.  
Though they do believe in Christ, and know that he that believeth shall be saved; yet 'tis usually a great while, before they can clearly understand themselves to be Believers in Christ, and by Faith saved Persons. A man must be (of necessity) a Believer, before he can know himself to be so; and Faith is sometimes very long unevident to him that has it. And though he do perceive the believing act in himself, and dares not deny it; yet he is very doubtful whether it be true saving Faith, or no, and very impatient of the doubt: And this is commonly the main Intention of young Converts, and their great affair, to assure themselves that they are in Christ, and not perishing with the World.  
'Tis true, the very act of Faith, through the Grace of Christ, brings in a sweet calmness of Spirit, easing the Soul of those despairing and tormenting fears with which 'twas overwhelmed before; and therefore Faith itself is in Scripture called, a resting on the Lord, and a staying of the mind on God, Isa. 26.3.  
But a positive Assurance of one's being in the state of Salvation, is a further benefit, and must be sought after in the use of means, appointed to the making of our Calling and Election sure: And this is usually the great study of new Converts, as Hosea 6.2. He will receive us; that was it in prosecution whereof they stirred up themselves to follow on to know the Lord.  
And that they do mainly intent and follow this, appears.  
First, In their eager desire after Ordinances and means appointed to this end, to confirm Faith, and work assurance. As soon as the Eunuch was converted, he was presently ambitious to be baptised upon the first opportunity. Acts 8.36, 37. And the Eunuch said, See, here is water; what doth hinder me to be baptised? And Philip said, If thou believest with all thine heart, thou mayst. And he answered, and said, I believe that Jesus Christ is the Son of God. And they went down both into the water, both Philip and the Eunuch, and he baptised him. Baptism being a confirming Ordinance, a seal of the Promise and Covenant of Grace, he was very desirous to have that Doctrine sealed to him by washing, which he had lately heard preached out of Isa. 53. And Paul, when converted, assayed to join himself with the Church: Communion with Saints being a good means to inform us of our own good estate, Acts 9.26. And when Saul was come to Jerusalem, he assayed to join himself to the Disciples.  
2dly, Their earnest harkening after Promises, and such parts of the Word, as declare the love of God to poor Sinners. They are not at first so studious of that Word, which sets forth that Reward which Saints shall have in Heaven, as of that Word of Promise which serves to give humbled Souls notice of their Interest in Christ, and the Love of God. They go to every Sermon that they hear, in hope of a word of peace: And are mightily taken with that Word which sets forth the love of Christ, descending and stooping down to poor unworthy Wretches: Though they hearty like a Boanerges, a Son of Thunder, and bless God that ever they have heard the Terrors of the Lord in the Doctrine of the Law; yet now they are sore and wounded, and most earnestly desire after Barnabas, the Son of Consolation, to pour some Oil into their Wounds, and give them some heart-reviving Cordials. Newborn Babes desire Milk, words of comfort from the breasts of Consolation, Isa. 66.11. That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.  
3dly, Their great fear of deceiving themselves. Though they love Promises, and search Scripture for them, and gladly go many miles to hear them explained and preached, yet they fear to apply them to themselves: Knowing their hearts are deceitful, they are always afraid, lest they should take up too good thoughts of themselves. And though they vehemently long after spiritual Comfort, yet they hearty fear lest they should receive it too soon, before they have a right to it, or are duly prepared for it.  
4thly, Their continual enquiring after Marks and Signs of Persons being in a state of Grace. No Sermon suits them, if it be not in some parts of it made up of Notes, distinguishing between Believers and Unbelievers: And in discoursing with godly men, they are always ask Questions of this kind, How may one know that he is converted, and believes in Christ to Salvation? etc. What are the properties of a sincere godly man? What is the lowest Evidence of Grace, which is not found in a graceless Person? May not an Hypocrite go thus and thus far? etc. These and such Inquiries, show what their minds are set upon; (to wit) to be assured, that they are converted, and in a state of Grace. But they that make light of such Inquiries, and the notes of a saving Conversion, seem not to have known the Terror of the Lord, as the Apostle speaks, 2 Cor. 5.11.  
5thly, Their usual trouble at the inconformity of their Experiences about the work of Grace, to these of other godly men: so desirous are they to get beyond doubt of their sincerity, and safety, that they are always comparing themselves with what others have (or think they have) found. They are presently dejected with fear, lest they should prove unconverted and unbelieving.— Hence come such reasonings as these.— I have never been so humbled and broken for sin as such and such have been: I never felt in myself such vehement desires after Christ: Never could take such delight in God; never knew what 'tis to have such communion with him, and therefore I cannot yet see ground to judge myself in a state of Salvation.  
And though such Christians cannot deny but they have had their hearts humbled for Sin, and their desires carried out after Christ, yet they say, that all that they have known of this kind, is nothing to what others use to have; weak and faint, and (they fear) to no purpose.  
And if you tell them they must wait for those higher Experiences of delight in God, and communion with him, they think 'tis all one as if you should tell them, they must live at uncertainties, and continue in their wearisome doubtings, till they come up to such attainments; which they fear they never shall do.  
This also is the reason why they are so often enquiring, whether ever any such as they obtained mercy; seeking for Parallels of this sort, if they may be found; that they may be the more encouraged to hope, that themselves are in a state of life, when they find some like themselves among the Heirs of Salvation.  
And thus their labour and study is still about Assurance. As their Question was formerly, What must I do to be saved? so 'tis now, How may I know that I shall be saved?  
I come now the Use.  
Use. This argues them to be in an unconverted estate, who live contentedly without any Assurance of their Salvation. Either  
First, Not minding the Question, Whether they are in the state of Grace, or no; let the morrow of Eternity take care for itself: When poor humble Christians are seeking resolution of their Doubts, these are at ease, caring for none of those things that concern their future estate; not remembering their latter end: As 'tis said of Jerusalem, Lam. 1.9. Her filthiness is in her skirts, she remembreth not her last end. Or,  
2dly, Conceited of their being in a safe estate, but upon unstudied grounds; as if a mere opinion of their being in a good condition, were enough to make it so: Saying, I shall have peace, with an although to what may be objected, as Deut. 29.19. though I walk in the imagination of my own heart.  
But oh secure Souls, will you consider,  
First, That 'tis a most dreadful thing to perish eternally. The loss of Heaven offered in the Gospel is infinitely more than the loss of a thousand Worlds. The Torments of Hell, an Everlasting Fire. It's hard to endure the aching of a Tooth, or the pain of the Stone, for twenty four hours; what is it to be fried as Laurentius on a burning Gridiron? to be flayed alive as Valerian? and to endure that pain for ever? but alas, these are nothing to the anguish of the neverdying Worm, the Torments of the never-quenched Fire.  
2dly, Will you consider how sad a thing it must needs be to live at uncertainty, whether this shall not be our case? The Servants of Pharaoh in Prison were sad, Gen. 40.7. They thought their Dreams imported some great matters, and they did so indeed, but they knew not what it might be.  
3dly, To live at a careless uncertainty of Salvation, is the way to make our Damnation certain; For how shall we escape, if we neglect so great salvation, Heb. 2.3.  
4thly, It's much more your concernment to secure your Salvation, than theirs that call upon you to do it: You must bear it; Prov. 9.12. God the Father calls you; the Son invites you; the Spirit strives with you; Ministers pray you to be reconciled, and pray for you, that you may be reconciled: But what is it to God or man, beside your own gain, if you be saved; and your misery, if you perish?  
5thly, You may be saved, and be sure of it, if you do not willingly neglect. Thy destruction is of thyself, Hosea 13.9. Why will ye die? Ezek. 18.31.  
The second Use is for Comfort to those that are earnestly seeking and labouring after assurance of their Salvation: Even this is an hopeful Evidence of your being in the State of Salvation. Your earnest and hearty following of the Question, gives an answer to it; this is their proper study, and endeavour, who are turned savingly to God, even from their first Conversion. Some may object  
Obj. That all this is but self-minding, whereas a true Christian should be all for God, whatever comes of himself. But  
Answ. I answer— Salvation is for ourselves, and coming to Christ is for ourselves; as the Apostle says, Acts 2.40. Save yourselves: And again, Matth. 11.29. Ye shall find rest to your souls.  
The third Use is to exhort all Christians, to use diligence to clear up their Assurance of Salvation. 'Tis the property of the youngest Believers to endeavour it, those of lowest standing; and 'tis the concernment of every one that thinks he stands, 1 Cor. 10, 12. to take heed lest he fall. That your grounds may be good, and safe, take a few Directions.  
Direct. 1. Be very careful to acquaint yourselves with the Word of God. 'Tis the Glass in which you may see your own faces, and what manner of persons ye are, James 1.24.  
2dly, Watch narrowly over your hearts and lives, that you may know what is your general aim and intendment, wherein you exercise yourselves; as Paul, Acts 24.16. Herein do I exercise myself, etc. For a Christian is to try himself by his main purpose and design; as the Apostle Paul, 2 Cor. 1.12. Our rejoicing is this, the testimony of our conscience.  
3dly, Rest not upon other men's judgements of you, Gal. 6.4. Let every man prove his own work; the work that is wrought by him, of what sort it is, and so the work of Grace, which is by himself, or others, thought to be wrought in him.  
4. Think not to confirm your Assurance by changing modes and ways of Christianity; Neither in this mountain, nor yet at Jerusalem shall ye worship the Father, John 4.21. In this Mountain; there was their Forefathers Example leading them to Mount Gerezim, etc. But ye, that is, the Jews, plead Solomon's building, and God's blessing the Temple at Jerusalem. Some have tried this way of changing forms, and been quieted a little while; but their doubts have returned, and must needs, for any help that can be that way gotten. Evidences of Salvation are internal, and standing things abiding.  
5thly, 'Slight not any hopeful Evidence, because you yet find some doubts. Paul blessed God, that with his mind he served the law of Christ, though with the flesh the law of sin, Rom. 7. last. Assurance is always imperfect, and this first work is always needful; as I shall show, if God will, in the next Step.  
6thly, Wait always on God by Prayer for information concerning your own estate. See Psalm 139.1, 2, and 23d Verses. Search me, O God, and know my heart; try me, and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting.   
MATTH. XIII. 44. The kingdom of heaven is like unto treasure hid in a field: The which when a man hath found, he hideth; and for joy thereof, goeth and selleth that he hath, and buyeth that field. 
THE second Period, or degree of a Believer's motion towards his Perfection, may be described by rejoicing in Christ, as that which is most signal and remarkable, in Believers of some little standing, after they have awhile conflicted with Fears and Doubts, and taken some solicitous pains to assure themselves, that they are in a state of grace. By this time it is usual with God to give them peace, and persuade them of his special love. Some Sermon or other he employs on purpose to disperse their darkness: Some Promise or other he so interprets, and applies to them, as to make it look them in the face, and speak comfort to them. Sometimes it comes in return to some earnest prayer that they have lately made for it: Sometimes, when they are sadly pondering their doubts, and almost overwhelmed with sorrows. But usually when they have little expectation of it, than they hear the voice of peace, and receive intimation of the love of God, and this highly rejoices and cheers up their hearts. As our Saviour's words, which I have read, imply. The kingdom of heaven is like unto treasure hid in a field, the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath.  
By the Kingdom of Heaven, I understand the Salvation of God in Jesus Christ, the perfection whereof is, that it crowns men with a Kingly, Heavenly, and Eternal Glory. This Salvation our Saviour here compares to hidden Treasure; because as it is of infinite value and excellency, so it is unseen by men, till their eyes are opened by the Gospel, and they are brought by Faith to Jesus Christ, and made to believe in him; 2 Cor. 4.4. In whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. Then when a man believes, he finds the Treasure. Jesus Christ is found by faith, Isa. 65.1. To whom is the arm of the Lord revealed? Christ is the arm of the Lord, and when he is revealed, he is found; and he that finds him, findeth life, Prov. 8.35. and when the Soul has thus found Salvation, his great care is to secure it to himself; that he may be sure of it and not fail to obtain it; which I take to be here intimated by hiding of the Treasure when 'tis found. For in such a case, a man's way to ascertain himself of the attainment of what he has found, is to make it as sure as he can from other hands, that he may not miss of it; and having so done, he rejoices in the hope of having it to himself, which signifies that joy whereof I am now speaking, viz. The joy of a Believer, under persuasion, that he is in a state of salvation. The same joy is that reported of the Samaritans, Acts 8.8. There was great joy in that city. And Verse the 39th, it's said, The Eunuch went on his way rejoicing. And that in Acts 16.34. He rejoiced, believing with all his heart. And Rom. 5.1, 2. We rejoice in hope of the glory of God.  
Some Instances of this Joy in Christians, upon their first assurance of Salvation after their coming to Christ by faith, I shall now show you. And the first Instance is,  
Inst. 1. A very thankful remembrance of the means, by which they have been awakened, and persuaded to return to God. Though many Christians are unable to give a particular account of the first time, and means of their Conversion, yet ordinarily they remember by what means they have been more remarkably stirred up, and moved to inquire after God, and seek peace with him, and are very thankful to God for it And so you shall hear them blessing God for such or such a Sermon, or such a man's Ministry, whereby it pleased God to set them a moving toward himself; O that was a proper word for my case. I thought the word was chosen, and the Sermon studied on purpose for me; it came home so closely to me, discovering my sin, showing me what was my confidence, and how I deluded myself in it; what was my danger, and how near I was to it. I little thought to have been so fully met withal, so clearly to have seen my own face in the glass of the Law, to have returned so convinced, so affrighted, etc. I used to hear for others, and to observe how they were met with, and concerned in what was said; But now it pleased God to give me my Portion, and send me home with my own Burden; and blessed be his Grace, that so, and so seasonably found me out. I thought I had been armed sufficiently, and could have endured the force of a Sermon as easily as any man in the Congregation, and have born up my face undauntedly against all Rebukes and Threaten, but the Word was too strong for me, and brought me down— upon my Knees, and blessed be God that it did so; blessed be God that prepared it, so sharpened it, so timed it, and so followed it with powerful motions of his Spirit, that I could never acquit myself of it, till I was persuaded to return, and yield myself up to God. Secondly,  
2dly, Their thankful acknowledgement of the goodness of God to them, in that they died not in their former Estate. As Hezekiah, when he was recovered of his Sickness, and found himself well again, wrote a Memorial of the goodness of God to him in his Restitution, wherein he recorded the danger he had been in, and how near he was to Death, and what a narrow escape he had, Isaiah 38.9. So Christians when once they apprehend themselves passed from Death to Life, are even afraid to think what an Estate they were in before, and mightily taken with the Mercy of God that suffered them not to perish in that Condition. I was in love with my own perverse way, when I was running headlong to Destruction: I thought myself safe enough when I was even in the midst of all Evil: I trusted to my own Works, when I was working out my Damnation, Prov. 5.14. I was almost in all evil. I despised reproof, and harkened not to the voice of my Teachers; and if the Lord had then taken me off by Death, I had certainly perished: O! blessed be God, that had pity on me, when I had no care of myself; and awakened me when I was sleeping the Sleep of Death. Thus Paul, I was a persecutor, a blasphemer, and injurious, but I obtained mercy, etc. Now to the King eternal, the only wise God, be honour and glory, for ever and ever, 1 Tim. 1.13. So all the followers of the Lamb the Lord Jesus are said to sing the Song of Moses, Rev. 15.3. Blessing God that suffered them not to die under Egyptian Bondage, or perish in the Red-Sea.  
3dly, Their readiness to tell others what God has done for their Souls. Christians are hardly ever so communicative of their experiences, as about this Age. As Children, when first they get use of their Tongues, are most apt to talk. Thus Christians, when they have newly got the sense of saving love, are often saying with David, Come and hear ye that fear God, and I will declare what he hath done for my Soul, Psalm 66.16. I was perishing unawares, and he shown me my danger, and then I thought I must needs perish without remedy. I walked up and down trembling like Cain, and could neither eat nor drink, lie down nor rise in peace. All was black and dark about me. Every word of God seemed to be against me, and the Wrath of God was always ready, as I thought, to swallow me up, till such a Word came, and such a Promise was set home to my heart: And them my Fears vanished, and my Soul was quieted, my Mourning turned into Joy, etc. Never was a poor fainting Soul so revived: O taste and see, that the Lord is grocious, he belivered my soul from death, my eyes from tears, my feet from falling, Psalm 116.8.  
4thly, Their great contentedness under outward Troubles, because God has spoken peace to their Souls. Though they be poor (it may be) and low in the World, and meet with many Enemies; though they are reproached by their Neighbours and their old Companions, and suffer the displeasure of their Friends, for betaking themselves to a new course of Life; yea, though they are watched and kept in, and are fain to make hard shift to get out to Ordinances, and into Christian Communion, yet all is easy to them, and they bear it patiently, because God has manifested himself to their Souls, and given them good hopes, through Grace, of everlasting Glory. Now let Friends reject them, Father and Mother forsake them, since God has taken them up. Their acquaintance disown them, but God owns them; the World frowns upon them, but Heaven smiles. They are in danger to suffer loss of all, but they have found Christ, and won Christ, and 'tis enough, they rejoice in their Portion. Fifthly,  
5thly, The sweet Savour which they find in the Gospel, and the word of promise. Joy sweetens our Meat and Drink to us, and makes us relish what is set before us. So Christians in this Estate are strangely taken with spiritual Promises, and find a sweetness in them which they never perceived before, so that they wonder at themselves to think how many times they have read, and heard such a Portion of the Word, and never understood it, never found any relish in it. But now they cry out, O what a good Word is this! Oh delicacies of our Father's House! What Nourishment, what Cordials are in his Evangelical Provisions! This is bread from Heaven, Angel's food indeed—! What a Table is here spread? What a Cup is here filled? The Word of God is quite another thing to such a Soul from what it was before. Sixthly,  
6thly, Their affectionate Thoughts of God and Christ; as David expresses himself in Psalm 116.1. I love the Lord, because he hath heard my voice, and my supplications. So Christians raised up out of their Sorrows, Terrors, and Despairs, highly admire and love Jesus Christ, in whom they have now believed, as the Apostle Peter speaks in his first Epistle, Chap. 2. Verse 7. To you that believe he is precious. Though they were yet but as newborn Babes. Now let me give you a few Reasons. First,  
Reas. 1. No marvel that Christians are so much rejoiced upon the first receipt of such Assurance, because it is usually the fruit of much studious Pains and Labour, many Prayers, much waiting, and many strict Examinations of themselves. That is naturally pleasant which is hardly attained. They that sow in tears, reap in joy, Psalm 126.5. Secondly,  
Reas. 2. It has in it the beginning of Heaven, 1 Pet. 1.9. Receiving the end of your faith, even the salvation of your souls. Believers now receive the beginning of that Salvation, which is the end of their Faith. Salvation is the intended end of Faith, that which Faith is always seeking and aiming at, that which Faith seeks and waits for, and it is the end of the Faith of Christians, as that in which it ceases as believing, and is turned into Vision. So Faith of Assurance is a very joyous thing. Thirdly,  
Reas. 3. They commonly think their doubts and fears now gone for all; they think they shall despair no more, distrust God no more. As David, Psalm 30.6. said, I shall not be moved. But this third Reason has a mistake in it, as it ordinarily proves; of which I shall speak afterward. Fourthly,  
Reas. 4. God gives this comfort to facilitate his People's way to Heaven. If they should live all their days under Fears and Sorrows, yet Heaven would make amends for all. But God will not put them so hardly to it. He will not always contend, lest the spirit fail, Isaiah 57.16. I come now to the Uses.  
Use 1. Let none dislike the way of God as a sorrowful and uncomfortable way. Christianity has its Nights indeed, but it has also its pleasant Mornings, which makes amends for them. Christians have much labour and sorrow, but it's recompensed abundantly with rest and ease. They go through an hungry and thirsty Wilderness, but have Manna to eat, and Water out of the living Rock to drink. They have in fit season and proportion, the Cup of Consolation given them in this Life; and the best Wine is reserved to the last, when Christ and they shall drink it new together in the Kingdom of their Father. As Matth. 26.29. Secondly,  
Use 2. This speaks Encouragement to mourning and trembling Souls, that are labouring after Assurance of Love of God. Heaviness may endure for a night, but joy comes in the morning, Psalm 30.5. It is the work of converted Christians to settle themselves in the hope of Salvation, and the usual way of God, when they have been exercised a while in this labour, to give them Peace and Joy in believing. As the Apostle speaks of Sufferings and Prayers for the scattered Saints in a suffering Estate, in 1 Pet. 5.10. The God of peace, after that ye have suffered a while, make ye perfect, strengthen, establish you. So Christians after that you have feared and trembled a while, the Lord will establish you in assurance of his favour; and that will bring in a Joy far exceeding your present Sorrows. Wait therefore in the use of means, and hearken that you may hear what God will say, For he will speak peace to his people. You know not how near your Joy may be at hand, as the Church in the Canticles, Chap. 3. Verse 4. It was but a little that I passed, etc. but I found him whom my Soul loveth.  
Use 3. This teaches Christians to try the soundness of their persuasion, that they are in a state of Grace. It is and must needs be a very rejoicing thing to be well persuaded of it. If you think yourselves safe for Eternity, and under the favour of God, and yet take no pleasure in it, it's a plain sign you deceive yourselves. And this is doubtless the case of many that think to go to Heaven when they die, and yet have no joy of that Opinion, because they have no love to an heavenly Estate, no desire after Communion with God. This their Persuasion relieves them against some fear of Hell, but for the most part gives them very little pleasure of Heaven. But it must yet be granted, that Men may have some joy of a false Persuasion that they are in a state of Salvation. Let us therefore inquire into the difference between Joy of Faith, and of a false Persuasion of Salvation. First,  
1. Joy of Faith, and of good Assurance, is a Soul-humbling Joy. It gives all the Glory to God, and abases the Soul in what it is, Isaiah 29.19. The meek shall increase their joy, and their joy increase their meekness.  
But that of an unsound Persuasion is attended with Pride and Selfconfidence, Luke 18.11. I am not as other men. He despised others.  
2. It raises the heart to Heaven and future Glory, and makes the Soul look earnestly at more of the glorious presence of God, as Moses in his Song, Exod. 15.17, 18. Thou shalt bring them in, viz. (thy People Israel) and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in: in the sanctuary, O Lord, which thine hands have established. The Lord shall reign for ever and ever. So Cant. 3.4. I held him, and would not let him go, till I had brought him into my mother's House, etc. The Church having re-obtained the sight of the favour of God in Christ, resolves to keep up to him, till she should come to a joyous beholding of him in Heaven: To which Vision, that which she now sees of him, makes her earnestly to aspire.  
Again, This Joy as it raises the desire towards Heaven, so it moderates the Affections to earthly things, as Hosea 10.34. Ye suffered with joyfulness the spoiling of your goods, knowing in yourselves, that you have in heaven a better and more enduring substance. This assurance does not make Christians rejoice in the loss of their Goods, but in the hope of better in Heaven. Joy of an unsound Persuasion inclines the mind to earthly things, Phil. 3.28. Who mind earthly things; while yet they profess to have their hope in the Cross of Christ, but are its Enemies. Yea, this Joy makes the Soul desire to departed and be with the Lord in Heaven, Lord, now lettest thou thy servant dapart in peace, Luke 2.29. Thirdly,  
3. It's active and obediential, and puts Men upon work and service for God: What shall I render unto the Lord, for all his benefits towards me? Psalm 116.12. I'll walk before the Lord in the land of the living. As to stand before the Lord, is to wait for his order and commands, so to walk before him, is to perform and execute them. But Joy of an unsound Persuasion takes off from Duty; What need so much Work and Duty, so must strictness? etc. But this falls in the third Step or Period, which I shall now speak to from,   
ROM. VI 18. Being then made free from sin, ye became the servants of righteousness. 
THE Third Period, or Degree of a Christian's Motion towards his Perfection, is a resolved settling upon a Course of Christian Practice, which is intimated in these words, Being made free from Sin, etc. Freedom from Sin in this place, is to be understood of the State of Justification, into which Men enter in the very first Act of Faith, (that is) in their first true Conversion, as appears in Verse 14, 15. Ye are not under the law, but under grace, i. e. not under Condemnation, but justified freely by the Grace of God. This he called freedom from Sin in the Text, which may be yet further argued thus. The Apostle speaks of such a freedom from Sin, as requires a service to righteousness, Verse 9 Now freedom by way of Sanctification doth not require service to righteousness, but immediately implies it. 'Tis the same thing to be cleansed from Sin and to be Holy; freed from the inherency of Sin, and engaged in the service or practice of righteousness. It were absurd to command a Man, because he is no ignorant Man, to be wise and knowing; because he is no intemperate Person, to be sober; when the very quality of the Person mentioned, and the reason of the command, imply the presence of the thing required. So 'tis not to be imagined that the Apostle supposes the Romans free from the indwelling, and the power of Sin, and therefore persuades them to submit themselves to the practice of Godliness, for this is implied in that freedom. But he speaks of the freedom of Justification, which strongly calls for Holiness, and demands Obedience, as Psal. 130.4. There is forgiveness with thee, that thou mayest be feared. And thus with thankfulness to God, he reminds them of the gifts of his Grace, under which being justified, they became Servants of Righteousness. By becoming Servants, we understand a Self-resignation to the Will of God, in the practice of the duty of Righteousness and Holiness, as Verse 17. Ye have obeyed from the heart (that is willingly) the form of Doctrine delivered to you. Neither are these Romans to be considered only as freed from Condemnation, as apprehending themselves to be so. As 'tis evidently the main Subject of the Chapter, Verse 1. Shall we continue in sin, that grace may abound? Where he condemns the ill use that Men might be supposed at least to make of their Pardon and Justification; (that is) to take liberty thereupon to Sin, because if they sinned never so much, they were under Pardon, and the more they sinned, the greater would be the glory of that Grace that pardoned them. Now no Man can possibly thus argue himself into Sin, unless he apprehends himself to be pardoned, and free from Condemnation. So that the Sense of the Text is plain, that when Christians do truly apprehend themselves to be free from Condemnation for Sin, they willingly deliver up themselves to be Servants of Righteousness. So we have clear ground for this Assertion:  
Prop. That justified Persons, especially when they apprehend themselves to be so, do hearty apply themselves to Duty in the practice of Godliness, Psalm 116.8, 9 Thou hast delivered my soul from death; I will walk before the Lord, that is, I'll serve him in holiness and righteousness before him, as is expressed in Luke 1.74, 75. And Psalm 56.13. Thou hast delivered my soul from death, etc. and 2 Cor. 7.1. Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord. It plainly argues a propension in such Persons, as are in a state of Grace, and apprehend themselves to be so, to obey the Lord in the perfection of Holiness. And this is evident in the following Particulars.  
1. First, They studiously endeavour to inform themselves of the commanding Will of God. Whereas before they were mostly enquiring after promises that might comfort them. Now they earnestly seek to know the Precepts, by which they ought to be directed in the well ordering of their Life. That, as the Apostle says, They may prove what is the good and acceptable will of God, Rom. 12.2. Now they make it their business to ask questions, concerning the lawfulness or unlawfulness of matters of Practice, and inquire what may be done, and what must be done. Thus the Corinthians wrote to Paul about matters of Practice. Marriage in time of Suffering, 1 Cor. 7.1, 2. And eating of things offered to Idols, Chapter 8. Such were the things that they wrote about, that they might clearly understand what was the Will of God concerning their practice in such things. This also is evident in the case of the Centurion, Acts 10.6, 7. the Angel assured him of his acceptance with God, and that he was in a state of Salvation; but tells him a way to know his Duty, what he ought to do. And presently he observes the direction, and sends for Peter; carnal Reason would have replied, If I be accepted with God, than my Sins are pardoned, and I am safe; what need I more? but immediately says he, Verse 33. I sent for thee, etc. So 'tis manifest that Persons in the state of Grace, and perceiving themselves so, do very much intent the knowledge of their Duty.  
2. Secondly, They very gladly accept and comply with the Will of God, when once they have discovered it. They have in them a new Nature, the Law written in their hearts, which makes them with pleasure to receive information of their Duty from the Word, because it agrees with what they have through Grace an internal Disposition to; 1 Thess. 4.1. We beseech you brethren, and exhort you by the Lord Jesus, that as ye have received of us, how you ought to walk, and to please God, so ye would abound more and more. Ye received the Word, is often used for an affectionate Reception; as a Man receives him whom he kindly entertains, and makes much of him. Acts 16.33. And he took them the same hour of the night, and washed their stripes, and was baptised. And John 14.3. And if I go and prepare a place for you, I will come again, and receive you to myself.  
The Commands of God are welcome to a Man in the state of Grace; especially when he once comes to understand himself to be so. 'Tis but a Meiosis that the Apostle uses in the 1 John 5.2. His commands are not grievous, that is, they are very pleasant. As Heb. 6.10. God is not unrighteous, that is, he is highly Righteous. Before, they were willing to know the Law, but nothing was comfortable to them but the Gospel; the word of promise to stay them from despair. But now they rejoice to know their Duty, and what will please him that has showed mercy on them. See a notable instance of this in Acts 15.31. They rejoiced greatly for the consolation; in the Margin 'tis Exhortation, declaring matter of Duty. So the Jews rejoiced for that they understood the first words of the Law, Neh. 8.12.  
3. Thirdly, They put themselves upon speedy and present performance of Duty as soon as they know it. They do not only consent to the Law, and approve of what it requires, and so resolve upon it for time to come; but according to their Ability they apply themselves to a present performance of it. As David, I made haste and delayed not, Psalm 119.60. This some understand by the first love, Rev. 2.4. Thou hast lost thy first love, that is, thou art not so zealous in thy Work and Duty as formerly. The Apostle's Argument implies this, 1 Cor. 15.58. Always abounding in the work of the Lord, for as much as ye know.— The words evidently presume, That if Men know their acceptance, they will addict, and give up themselves to Duty. In Scripture-Language the same word signifies Consolation and Exhortation, 1 Thess. 4.18. Wherefore comfort one another with these words. The Comfort that Christians receive from the Promise, presently exhorts and persuades them to the Duty which they own to the Command. So they set up Duty of Religion in Families, and appoint themselves times of Prayer in secret; take all opportunities to hear the Word, and provide for the strict Observation of the Sabbath, etc.  
4. Fourthly, They are much pleased with a Course of Christian Duty, when once they are got into it. It's no burden but a pleasure to them, as David says in Psalm 119.14. I have rejoiced in the way of thy testimonies, as much as in all riches. Their Joy in Christ excites them to Obedience, as was said before, and their Obedience advances their Joy, Psalm 37.23. He delighteth in the way. Thus Christians find the ways of Wisdom to be ways of Peace, and her Paths, Paths of pleasantness.  
5. Fifthly, They are very desirous to acquaint themselves with godly Persons, by whose converse they way be helped on in the way of Holiness. No sooner was Paul after his Conversion comforted, and assured of God, that he was reconciled to him, and a chosen Vessel; but presently, He assayed to join himself to the Disciples, Acts 9.26. even while they were yet afraid of him. He knew very well, that as he had Abilities whereby he might be of use to them, so by walking with the wise, himself might become wise, Prov. 15.20. Therefore David speaks of Evil Company in Psalm 119.115. Depart from me ye evil doers, for I will keep the commandments of my God.  
6. Sixthly, They are impatient of diversion from the way of Duty, or Impediments in it. If any thing falls out that hinders them from a good Exercise in the season of it, it's a Sorrow and Affliction to them. When they are taken off from hearing a Sermon, or withheld from an Assembly for Prayer, they bear it as a great Affliction, as David bemoaned himself when he was withheld from the Tabernacle and the Altar, Psalm 42.1. As the hart panteth after the water-brooks, so panteth my soul after thee, O God. And Psalm 84.1, 2. How amiable are thy tabernacles, O Lord of Hosts! my Soul longeth, yea, even fainteth for the courts of the Lord. This made it so great a woe to David to dwell in Mesech, etc. or that he was kept in a wand'ring Condition, like the Inhabitants of Arabia Deserta, with them, (that is) wandering as they do, and so kept off religious attendance on the Lord. So among those whose manner of Life was an impediment to him in his purpose and design to walk with God; they were quarrel-some and contentious, and he could have no peace nor rest with them, unless he would go with them, and do as they did, Psalm 120.5. Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar. Now we see that this is eminent in Persons coming to a comfortable persuasion of their Interest in Christ, they are impatient of any hindrance in Christian Duty; they much intent the practice of Godliness and Christian Duty. But there are some weaknesses attending this their intention of Duty, especially at this Age, which here we must take some notice of.  
1. Their Obedience at the first stands most in outward Actions. The first care of a Christian about his Obedience, is to rectify his life, and amend his ways. He has first notice of his outward actual Sin, before he comes to be so much ware of his indwelling Corruption; and so he doth not yet effectually consider, no nor understand what work he has to do within himself: Like unskilful Menders of the Highways, where they find a Slough or Quicksand, they lay a little Gravel on the top, and that holds awhile, and then sinks in; but wiser Men dig to the bottom, and scour the Ditches, to drain away the water, and so clear the way. Every converted man knows the Doctrine of Original Sin, in some degree; but men little think what the sin and wickedness of their Nature is, when first they set out Heavenward, till some experience of themselves has showed them what false and treacherous, proud and selfish, yea, sensual and brutish hearts they have within them; and therefore at first if they can reform their Lives, and outward Actions, they think they have done their business, and so fall directly upon that the Corinthians at first were careful and inquisitive about outward Actions and Estates, Marriage and Celibacy, (or single Life) 1 Cor. 7.1. eating things offered to Idols, whether they might touch them or no, Chap. 8.1. These were their work and enquiry, not as yet so much minding their Pride, which made them contentious and schismatical; and therefore the Apostle heard not of that immediately from themselves, as of the other matters; but by those of the house of Chloe, which some take to have been a Town or Village, or Family, at some distance from Corinth, which had observed it in them, 1 Cor. 1.11. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Secondly,  
2. They are usually very much led by the example of good men, as to the manner and method of Christian practice, without a due enquiry after the Scripture-grounds for it. Though they are hearty desirous to know the Will of God as before, yet in many things they contentedly fall into the same Road wherein Christians of their time walk, without examining the Rule, as thinking that certainly such good men must needs be right. Much is said about the way to advance Uniformity, but Experience shows that Custom and Example is mostly inducing to Uniformity. Well-disposed men commonly associate themselves to those whom they look upon as Disciples of Christ, and do as they do, without looking any further. Hence they are subject to be puzzled by men of unsound Opinions, that object against their Christian practice, because they have little but example to plead for it. And here young Converts often fail; not that they follow others in that that is good, (for that argues humility, and a good esteem of them that fear God) but that they observe not the Apostle's Rule, which teaches to consider how those others follow Christ, 1 Cor. 11.1. Be ye followers of me, as I am of Christ. Thirdly,  
3. They do many times unduly divide themselves between Duties of Religion, and their particular Callings. They are at first so eager to hear Sermons, and join with others in Prayer and Conference, and such Christian Exercises, that they take not a fitting Consideration of what God requires of them in their particular stations: So their Families suffer, if they have Families, or their Parents or Masters are injured by their unseasonable attendance on Exercises of Christianity, while they forget the Ordinance of God, that in six days we should do all our work, all that is incumbent on us, as necessary to be done: Yea, this way sometimes, young Professors take themselves off from their business, and unfit themselves for it, and sometimes disorder their minds, and weaken their very natural Faculties, by an irregular Intention. I say, by an irregular Intention upon spiritual things; and this turns much to the disparagement of Religion, among them that have a mind to take up all Exceptions against it that they can meet with; as if Religion put People besides themselves. Thus 'tis many times with Christians at first setting out, but afterward we find them, and they find themselves slow enough, and lamentably backward to the best Exercises. Fourthly,  
4thly, The newness of the way of Christianity to them, is very much a cause of their pleasure in it. They take up Duty in obedience to God, and love it for its goodness; and so far Grace acts them, and works in them: But besides, there is a natural pleasure which they take in it, as a new course of life, to which they have not been used: And this serves for a while, to hold them up to a great deal of forwardness and activity, which afterwards wears off with its cause, and leaves but so much activity behind, as there is Grace in the Soul to produce and maintain it. This sometimes makes Christians seem to others to have been but Hypocrites in their former diligence in Christianity, because they are now more remiss; and commonly themselves at some time or other, are brought to suspect that they have no saving Grace in them at all, because as they think they are grown worse; whereas indeed there is but an accidental Motive fallen off, which makes the Motion slower than it was, though the true and proper Principle remains. As if a Man pulls a Clock or Jack by the Line, when 'tis going, it goes apace; but when he withdraws his hand, it goes more slowly, and yet it goes as fast as the proper weight made it go before, and is not grown a worse Clock or Jack, but only the Hand-help is withdrawn. This newness is it which causes that first love which the Ephesians are blamed for leaving, Rev. 2.4. Nevertheless I have somewhat against thee, because thou hast left thy first love. Now this some take to be the zeal and forwardness of Christianity, for the newness of it: But some may object and say,  
Object. This may seem to be no fault in the Ephesians, and not reprovable in them; 'tis no fault to leave it. I answer:  
Answ. 'Tis Sin in others as in them, when we do not love Duty still in as high degree for Christ's sake, when such accidental motions fall off, as when they are at the highest, as a Schoolboy should love his Book when 'tis old, as when it was fresh and new: so perhaps new Converts loved Christianity better at first than afterward, but it's their fault.  
Thus far have I been speaking concerning Christians that are hopefully and comfortably in a state of salvation. I now proceed to the reason of this, why Christians that are comfortably assured of their safe estate, do give up themselves to the practice of godliness, why they are so active and forward in the Duties of Religion. First,  
1 R. Christians comfortably assured of their Justification, or Interest in Jesus Christ, do therefore hearty give up themselves to the service of Righteousness, because they love God, and this is the proper exercise of their love. The grace of love to God is implanted in their Souls in their first Conversion, when as yet they have no clear assurance of their salvation; but when they come to a comfortable persuasion that they are in a state of grace, they love God, because he has first loved them; see Psal. 116.1. I love the Lord, because he hath heard my voice. And in 1 Joh. 4.19. We love him, because he first loved us. Secondly,  
2 R. The trouble and torments which their Sin has brought upon them, makes them gladly betake themselves to a course of Holiness, in hope to be at ease: Psal. 25.12, 13. What man is he that feareth the Lord? him shall he teach in the way that he shall choose. His soul shall dwell at ease, etc. Obedience seems to flesh and blood a very hard and wearisome course of life, and therefore it pleases God so to order it, that men should return to him, wearied with the troubles and vexatious fears and despairs which attend on Sin, that they may be the more willing to give up themselves to Holiness and Obedience.  
3 R. Thirdly, They know it is the way to their complete happiness. Tho Heaven be not merited by Holiness, yet 'tis not to be obtained without it; as Heb. 12.14. Without holiness no man shall see the Lord. It's a usual saying of Divines, That Holiness does not merit Heaven, but it is the way to it; and this Christians understanding, are more willing and forward in the practice of Holiness. I come now to the Uses.  
Use 1. This confutes the usual Objection against the Doctrine of Assurance of Salvation, that it leads to the neglect of duty; for, say they that deny Assurance attainable, If once men be persuaded that they are in a state of Salvation, and shall be saved, they will presently think it needless to take more pains about their Salvation. But we have seen, that a comfortable persuasion of their being in a safe Estate, is an effectual argument to duty; and Christians never set so courageously and resolvedly upon the practice of Godliness, as when they have attained a good assurance of their Salvation.  
Use 2. This Doctrine which I have been propounding to you, may convince men of their Self-deceit, who neglect duty, and take liberty to sin, because they hope to be saved. It's a false Opinion of an interest in God, that stands with the neglect of his Commands; especially when 'tis the ground and argument of that neglect. I am God alsufficient, walk before me, and be perfect, Gen. 15. So God indents with them whom he receives for his people, and they consent with him. You that live beside the known Rules of Christianity, without any stated worship of God in your Families, without the Exercise of Secret Prayer, and meditations in your Chambers, and Closets; you that ordinarily profane the Sabbath, and lay it common to your worldly Uses; that are ordinarily guilty of swearing, lying, defrauding and injuring your Neighbours; that are intemperate in eating and drinking, etc. and you that so clearly know your sin, that you use your art and skill to hid it from the eyes of men: Do you not know, that the wrath of God is revealed from Heaven against such unrighteousness of men? Yea, but possibly some may say, We have believed in Jesus Christ, and are justified through his Blood, and hope to be saved, as well as those that live the strictest lives. Certainly your hopes deceive you, and you are in a perishing estate. For the knowledge of being in a state of Grace, will make them apply themselves to the practice of Godliness.— being made free from sin, ye became the servants of righteousness. Such is the case of those that encourage themselves in the Examples of Noah, and David, Forefathers, or of men reputed godly.  
Use 3. It helps much to confirm Christians in their hopes of Salvation, who find themselves moved and excited to Obedience; 'tis a sign your Persuasion is rightly grounded.  
And thus much for this third Step of Converts toward their Salvation; A resolved settling upon a course of Christian Practice.   
2 COR. V 1. Having therefore these promises (dearly beloved) let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 
THE fourth Period, space, or interval of a Christian's motion towards Perfection that I shall speak of, is a laborious endeavour to mortify indwelling Sin; which is intimated in these words, as here laid in an Exhortation from Chapter the Sixth. When a Christian under persuasions that he is in a state of Grace, has for some time made it his business to reform and rectify his life; though he meets with no small obstacles without, yet he manifestly perceives at length, that the greatest difficulty of his work arises from the evil that is within him; that other law, of which the Apostle speaks so fully, Rom. 7.23. But I see another law in my members warring against the law of my mind; and thereupon proceeds to the great Design, of mortifying his inherent Lusts and Corruptions. Let us cleanse ourselves, etc.  
The Apostle Paul here represents himself, and the Corinthians.  
1. First, As in a state of Grace and Salvation: Having the Promises, in which God undertakes to be their Father, and takes them for his Children.  
2dly, As being comfortably persuaded that they were in that happy estate.  
3dly, As intending to perfect holiness: That is, to perform the Will of God in a course of obedience; Perfecting holiness in the fear of God. And in order to this, he stirs up himself and them, to a strenuous and diligent endeavour, to purge out their yet remaining and indwelling Sin. Let us cleanse ourselves from all filthiness of the flesh and spirit. And hence we have this Doctrinal Observation.  
Doctr. That Christians hearty intending obedience to God in their Lives, are thereupon effectually disposed to mortify Sin dwelling in their Souls, Heb. 21.1. Let us lay aside every weight, and the sin that doth so easily beset us, and run with patience, etc. They that are hearty intended to run the race of duty, are thenceforth put upon it to cast off the weight and fetters of inherent Sin: Such is Paul's report of his own Example, in the 1 Cor. 9.26. I so run, not as uncertain (that is) that I may certainly obtain: There is his intention of obedience: And that he may so obey, he mortifies the body of Sin. I keep under my body, and bring it under subjection. Now that a man does indeed intent the mortifying of his Sin, that is within him, will appear, if we consider these Evidences following: First,  
Evid. 1. Such Christians they are full of sorrowful complaints of the evil and naughtiness of their hearts; they would go forward in a way of holiness, but being hindered by evil Inclinations, and Indispositions to duty, they sadly bewail the unhappy temper of their Souls; which plainly argues a great desire and inclination to a better and more purified Estate. Men that are always complaining of the evil posture of things Political, State-matters, Maleadministrations, and Mis-governments, are usually looked upon as studying Innovations. So here, The man that is generally querulous against the Corruptions of his own heart, is certainly to be accounted a man aiming at the purging them out, and endeavouring a thorough Reformation within his own Territories. Thus Paul, O wretched man that I am! Rom. 7.24. Earnest complaints against Persons and Parties in a Nation, are plain indications of a desire and intention to expel them, if it may be, and drive them out. Christians! What is your Errand to God, when you make your secret Applications to him? is it, beside other things of like importance, very much to give in Accusations against your proud Hearts, your sensual Hearts? your covetous, worldly, hypocritical Hearts, This is a great sign you are endeavouring the mortification of your Pride, Sensuality, Covetousness, and Hypocrisy. Christians at first mostly confess their actual sins, especially which lay upon their Consciences; but after some progress made in Christianity, and some essays to reform their Lives, they come in with new complaints against themselves, for the Sin that is within them, that gives rise and egress to all their actual Sins.  
2dly, Such persons are utterly unsatisfied with all their former humiliations for sin, as finding themselves worse, and more desperately wicked than ever they thought they were; all the Sorrows that ever they have had for Sin, seem nothing in proportion to that vileness and wickedness which they observe in their hearts, and therefore their common complaint is of a hard heart, a stony heart, etc. Now this is manifestly an assay to mortify their Sin, to drown and choke it (as I may say). In godly sorrow, an endeavour (in the language of the Prophet) to wash the heart from wickedness, Jer. 4.14. as the words may be expounded by James 4.8, 9 Cleanse your hands ye sinners, and purify your hearts ye double-minded. Though sorrow and mourning do nothing to the washing away the guilt of Sin, yet it doth much to the removal of the filth of it: Though it has no validity to satisfaction for sin, yet it has much efficacy to purification of the Soul from it.  
3. They are always inquisitive after means and directions to the bettering of their hearts. What may I do (says one) to get an humble heart, an heavenly mind? Enquiring how to suppress evil Thoughts, and keep them out; to subdue unruly affections, and resist sinful Desires. As before they were much in ask what is the will of God, that they might do it; so they are now in seeking how they may withstand and overcome their own Wills which they find rebelling against the known Command of God. As Diseased Persons are always ask, when they meet with those that are skilful, what is good against a Consumption, a Dropsy, the Scurvy, etc. so Christians hearty intending holiness and mortification of their Sins, are much disposed to Questions (though not in the Jewish sense) about purifying: Questions about healing of Soul-diseases, and purging out of evil Humours. That Word, that Sermon, is most acceptable to such a Soul, which gives most proper Directions, and prescribes most hopeful Remedies against evil and sinful Inclinations, and gives him most assistance against himself, as he is corrupt and sinful. He is not so much taken with a fine notion, or an ingenious gloss upon a Text, or a witty Interpretation, as a solid direction against the evil of indwelling Sin.  
4thly, They are always calling for the help of the spirit against their sins, as finding themselves unable to destroy and mortify them. Who shall deliver me, (that is to say) will't not thou, O God? as Psalm 60.9, 10. At first newly converted Souls are all for the comforting operation of the Spirit; but now for his Soul-sanctifying Work, that they may through the spirit mortify the deeds of the body, Rom. 8.13. and as David requests in Psalm 51.10. Create in me a clean heart, O God.  
5thly, They are altogether uncontented with the good apprehensions that others profess to have of them. Yea rather discontented at them, because they know so much evil by themselves which others are not ware of. So though their Brethren justify them, they condemn themselves, and have it usual in a readiness to answer, Oh, if these men that seem to have such hopeful thoughts of me did but know the vile workings of my wicked heart, they would never endure me. They judge of me as they think, but little think what I know by myself. The heart, as Solomon says, knows its own grief. The Soul that's burdened with sinful Lusts, and labouring against them, cannot believe the Case of any others to be so bad as his. As no man thinks his Neighbour's trouble, though of the same kind, so grievous as his own. This high dislike and loathing of a man's own Sin, when it lies quite out of sight of other men, is a great evidence that the work of Mortification is set on foot, and proceeding in the Soul; for God giveth grace to the humble, 1 Pet. 5. and as Grace is coming in, Sin is going out. And thus have I endeavoured to show you those Evidences that appear in Christians that are hearty intending and endeavouring the mortifying of inherent Sin. But now a little to speak to the consequence which the endeavour of mortification has to the sincere practice of Holiness; or the Reasons why Christians intending an holy Life, are thereupon disposed to mortify indwelling Sin.  
R. 1. A sincere intention of obedience gives a man notice of the sin within him. By a sincere endeavour to reform his Life, a Christian comes to discover Sin that is within himself. As 'tis said of Ephraim, Hos. 7.1. When I would have healed Israel, than the iniquity of Ephraim was discovered; and Rom. 7.23. I see another law in my members warring against the law of my mind. Newly converted Christians, till they have tried awhile what they can do in practice of Godliness, little think what proud, stubborn, earthly and hypocritical hearts they have within them; little think what work they have to do in their own Souls. But by that time they have applied themselves awhile to it, they find such a backwardness to duty, as they could not have imagined, and such an aptness to receive Temptations and Sin, without temptation, as they did not think themselves guilty of; their often relapses, and breaking of Resolutions, showeth them the falsehood and treachery of their hearts, which they were not formerly ware of; and now they see that they have a great work of reformation to do as well within as without; as if a man reform his Family, he shall find not only ill Companions without, but some of his own Children against it.  
2dly, Internal Sin once discovered, appears more evil and hateful to a Christian, than his outward sinful Actions. It is that which the Apostle calls exceeding sinful Sin, as Rom. 7.13. Outward Acts of Sin derive all their Evil from the vicious Inclinations, and evil Intentions of the Soul: The more there is of Pride, Wilfulness and Stubborness of the Heart in any Sin, the worse and more hateful it is. If we sin wilfully, Hebr. 10.26. after we have received th● knowledge of the truth, there remains no more sacrifice for sin. And the soul that doth aught presumptuously, shall be cut off, Numb. 15.30. So that now a Christian sees that he has cause and need to labour more to mortify his internal Corruption, than to rectify his outward Actions, that being the greatest part of his work.  
3dly, Outward Reformation can never be throughly carried on, without reforming the heart. All the practice of Christianity that we can attain to in our outward Actions, while Sin is unmortified in the heart, is but forced and violent, and such as will not hold. Weeds, you know, that are cut off above the ground, will grow again, you must pluck them up by the roots if you would clear the ground of them; therefore the Apostle blesses God for the Romans, that they had obeyed from the heart that form of doctrine which was delivered them, Rom. 7.13. Cleansing the heart, is of necessity to washing the hands in innocency, Psal. 73.13. till they come to this, Christians do but intent and assay to rectify their Lives, never do it to purpose. But  
4thly, The motion of a Christian towards God, is in prosecution of communion with him, which is hindered by indwelling Sin; Iniquities separate. If a Christian would walk with God, he must cleanse his heart, or he can have no intimacy with him. This Duty of Self-cleansing, is propounded in the Text to this very end, that we may attain the happiness of God's gracious presence, that he may dwell and walk with us, as in Chap. 6.16, 17. I will dwell in them, and walk in them. Where God walks with a man, he dwells within him; and that cannot be without an ejection of Sin. The Apostle James requiring men to draw nigh to God, promises that he will draw nigh to them, presently commands them to purify their hearts, Jam. 4.8. Draw nigh to God, and he will draw nigh to you. Cleanse your hands ye sinners, and purify your hearts.  
5thly, Mortificatson of Sin, is the proper effect of a sincere Obedience. Every gracious action adds something to the habit or principle of grace in the Soul, so much it doth to the weakening of the contrary corruption. To perform the work of a godly man, is the way to become more godly. The way of the Lord is strength to the upright, Prov. 10.29. And by holding on his way, he grows stronger and stronger, Job 17.9. Now the stronger a man is in grace, the weaker sin is in him; contrary qualities destroy one another, as they increase; Grace, by doing its own work, undoes its Adversary. I now proceed to the Uses.  
1 Use. The first Use is for comfort to sincere Christians against all the activity of men to hinder them in their spiritual work and business. A main part of a Christian's work lies where men can give it no impediment, nor so much as see what is done; it lies within doors, where no other person can force an entry. It was the great endeavour of the Jews enemies to hinder their work of building the Temple, and then of the wall at Jerusalem, Neh. 4.11. And our adversaries said, They shall not know, neither see, till we come in the midst among them, and slay them, and cause the work to cease. So 'tis the design of Satan and his Followers to hinder the work of Christianity; but against this part of a Christian's work they can do nothing. He may throw down and demolish the works of Satan, and fortify himself inwardly against temptations and seducements, and none can hinder him or observe him; all external opposition serves to carry on this work, to make Christians more holy within, more heavenly-minded, more zealous for God, and indifferent to the world. So they that would hinder you from the outward part of your Duty, will further you in that which is your great and main work, purging out malice and envy, and wrath and bitterness against them; and for all that ever they can do, you may be strengthening yourselves in your love to God, lowering yourselves in humility, bowing your souls to patience, and persuading your hearts to love them that use you most unkindly and injuriously: while men are acting their enmity against you, you may be confirming your love to them, which will be no small advantage to you; Against these there is no law, Gal. 5.22.  
2d Use. The second Use shows the unsoundness of their Religion who rest in external Reformation. Christians indeed begin there, but they cannot rest there, nor suffice themselves with it. It's that which our Saviour charges on the Scribes and Pharisees, that they made clean the outside only. You are temperate, and abstain from Excesses; just and honest in your deal; you worship God in public, and in Families as others: But what do you within doors? Thirdly,  
3d Use. It shows how far they are from true Christianity, that are not careful so much as to rectify the course of their Lives; who make not clean the outside, that are not ashamed to appear outwardly Ungodly, Atheistical, Voluptuous, Intemperate. Fourthly,  
4th Use. The Fourth Use is, to persuade Christians to the mortification of Sin.  
1. Resolvedly deny the motions of Sin, when first you observe them. As Asaph, when he found his heart about to speak bad language against God, Psal. 73.15. presently recollects his thoughts, and says, If I speak so, I shall offend against the generation of thy children.  
2dly, When you are overtaken in any signal act of Sin, take an early opportunity to humble yourselves for it: So what Sin gains by your Fall, it will lose, and somewhat more by your Humiliation.  
3dly, In all your resistances to Sin, look up to Heaven for help. As the Apostle says, 1 Pet. 5.3. Whom resist steadfast in the faith.  
4thly, Interest all your Crosses and Afflictions into Rebukes for Sin, that you may set your hearts against it.  
5thly, Aim still at perfection of Holiness. As in the Text, Perfecting holiness in the fear of God. Keep up an awful fear of God. And thus much for the fourth Period of a Christian's motion towards Perfection, A laborious endeavour to mortify indwelling Sin.   
ROM. VII. 24. O wretched man that I am! 
THE Fifth Step or Period of a Convert's motion toward Perfection, that I shall treat of, is the Sou's Conflict with Discouraging-troubles arising from the sense of indwelling Sin; which as 'tis the main Subject of the latter part of this Chapter, so is most emphatically expressed in these words, O wretched man that I am! who shall deliver me from the body of this death! or, as 'tis in the Margin, from this body of death.  
I confess I cannot well say how long Paul had been converted when he wrote this Epistle, the time of his writing it being uncertain; but 'tis certainly evident first,  
1. That he speaks of himself as a converted Person, and in the state of Grace, renewed and sanctified in some good degree; his Will being habitually determined against the evil which he did, and to the good which he did not, as verses 15, 16. and verses 18, 19 He speaks of himself, of his inner man, delighting in the law of God, verse 22. which is the very practice of a godly man, as David speaks in Psal. 40.8. I delight to do thy will, O my God: yea, thy law is within my heart. The Law is always grievous to a wicked man; though he may like well of some Duties required by it, yet the Law itself is a burden to him, which he is not willing to bear, etc. All this that he professes of himself, (to wit) that he had such a will to good against evil, and delighting in the Law, was highly good, and that for which he is thankful, verse 25. I thank God through Jesus Christ our Lord. But he utterly denies any good to dwell in him as carnal, verse 18. For I know that in me (that is in my flesh) dwelleth no good thing. So that if he had now been altogether fleshly and carnal, thus much good could not have been in him, nor any at all.  
2dly, That he speaks of himself as labouring to do the Will of God in a course of Obedience. He did some good, and intended and was desirous to do all the rest, even that he did not; and though he did many evil actions, yet his intention and endeavour was against them all, which is manifestly the case of a man applying himself to holiness of life.  
3dly, That in his endeavouring thus to obey God in all his Actions, he found a strong and vigorous Inclination in his heart to Sin, and against Holiness. As appears, verse 21. I find then a law, that when I would do good, evil is present with me. And ver. 23. I see another law in my members warring against the law of my mind.  
4thly, That upon this discovery of so much wickedness within him, he turned his hearty endeavours against it. As appears by these words, verse 23. Rebelling, Warring, leading Captive. In his mind he had (as before) entertained the Law of God, and in obedience thereto he made resolute Decrees against his contrary Inclinations: But they rebelled; he fought against them, and they against him; for a War cannot be without fight on both sides. And when he sinned at any time, he was carried Captive by his indwelling Sin, which plainly argues he made resistance against it; for they are Adversaries one to another, that carry one another Captive.  
5thly, That in this War against his evil Inclinations, he found himself too weak of himself to obtain the Victory, and therefore cries out as a distressed man in these words, O wretched man that I am! No man will so bewail his case, that finds it in the power of his hand to keep himself, O wretched man that I am! it's the same word that's translated Misery, Rom. 3.16. Destruction and misery are in their ways. And Jam. 5.1. Go to now ye rich men, weep and howl for your miseries that shall come upon you; O miserable man I—! It's made of two Greek words, which signify Suffering and Lamentation; that is to say, I am a lamentable Sufferer. Hence we observe this Doctrine:  
Doctr. That Christians hearty endeavouring and labouring against Indwelling Sin, are subject to much discouraging and afflicting trouble about it. O wretched man that I am! The very Phrases of mortifying the members of the body of Sin, Coloss. 3.5. Mortify therefore your members which are upon the earth; fornication, etc. Crucifying the Flesh, imply much pain and anguish; killing and crucifying are painful things.  
Object. Yea, you will say, to them that are killed; now that is Sin, not the man that kills it. I answer:  
Answ. Sin in a man is so near to him, and has such an union with him, that it is not unfitly called himself. And so the man that mortifies Sin, as he is spiritually renewed, mortifies himself as he is sinful and unsanctified; therefore the Apostle speaking to the Colossians, bids them mortify their members; that is to say, your hands, your feet, your eyes, which is the very language of our Saviour, If thine eye offend, pluck it out, Mat. 5.29. And that of David, Psal. 38.4, 5. is most plainly and naturally resolved into this sense, Mine iniquities are gone over mine head: as an heavy burden they are too heavy for me. He was engaged, as every good man is, in a Combat against Sin, and the work too hard for him, and his Sin a burden too heavy, and that distressed him.  

Troubles of Christians about Indwelling Sin.  
1. The first Trouble is, That it seems to increase and grow upon them. It's a very grievous thing to be conflicting with a growing Adversary, as David says, Psal. 3.1. Lord, how are they increased that trouble me! A great discouragement and heart-killing thing to a Christian striving against Sin, when he apprehends it more and more abounding in him. When the Body of Sin appears in him like the Hydra, of which the Poets give us their Fictions of a Serpent of Fifty Heads, whereof when one was cut off, two more presently grew up in the stead of it; what hope off overcoming such an Adversary! and the unlikeliness of the Victory, must needs be a sore trouble to the Combatant. Thus Paul complains that he was sold under Sin, verse 14. as a Captive or a Slave that is sold in the Market by him that has him in his power to do what he will with him, as 2 Tim. 2. ult. Taken captive by Satan at his will. He that's sold, is more hopeless than he that is but newly taken. Alas! says the Soul, I am at that pass now, that one sight of a tempting Object, one word, one thought will hurry away my Soul into sinful desires, and reaching after forbidden things, which awhile ago were abominable to me, and I thought all the Art of Hell could never reconcile me to them; sure I am much worse than ever, O wretched man that I am! Besides this, growth of Sin appears, in a woeful backwardness and indisposition to Duties of Holiness, to which the Soul was much inclined heretofore. Time was when I found no hindrance to Duty but worldly business, or the prohibition of Superiors, or the Scorns of Neighbours, etc. And if I could but get time from my Calling, and leave of my Friends, and liberty of my Superiors, I easily broke through other discouragements, and found nothing to stay me; but now when I have leisure enough, and leave enough to wait on God in Duties, my heart stands off from them, I am fain to force and drive myself to them, and many times cannot do so much; certainly Sin is increasing and growing in me, against all my Prayers, Resolutions and Endeavours to forsake it.  
2dly, They very much suspect themselves to be altogether graceless and unrenewed. They see so much Sin in themselves, and that so hateful and abominable, that they can hardly think it possible it should stand with Grace. It's true the Apostle Paul could in this case distinguish between himself absolutely considered, and himself in his flesh or fleshly part; and therefore when he was saying, In me there dwells no good thing, he limited it to the flesh in me, that is, in my flesh; but every Christian has it not in a readiness so to distinguish. Many sincere Christians conclude themselves to have no Grace, because that they see they have so much Sin; and this is a sore Affliction. I had hoped, says a Christian, that I was in Christ, and took much joy in my supposed saved Estate; after much fear and terror, I had my heart quieted, and I thought upon right grounds; then I set upon Reformation, and I thought was acted in it by the Holy Spirit; but now I fear the work of Conversion was never sound wrought in me, as the Disciples were distressed with fear that Jesus was not the Christ; We hoped it had been he that should have redeemed Israel. I find myself so proud, so sensual, so under the power of brutish and base Lusts, that it seems utterly improbable there should be one spark of saving Grace in me. Oh sad Case! so many Convictions, so many Sorrows endured, so many Hopes conceived, so many Prayers for Mercy poured out, and so many Purposes and Resolutions of Obedience taken up, and all lost; and am I a graceless Sinner yet? O wretched man that I am! Such a Soul knows, by what it has formerly felt and suffered under condemnings of Law and Conscience, what 'tis to be in an unregenerate Estate, and therefore is most sadly afflicted when it falls under fear of being yet in that Estate.  
3dly, They many times fear they shall never prevail against their Indwelling Sin, because they find it so strong and active. They labour sadly under bondage to their Lusts, and they fear it will never be better with them, and this must needs be a sore trouble to a Soul that has so much Grace as to make Sin a burden to him, and to make him hunger and thirst after Righteousness. It was a grievous thing to David, that God seemed to forget him; but that made it a full Affliction indeed, that he begun to fear that it might be so for ever, Psal. 13.1. To be always thus enslaved to vile affections, etc. it's a woeful misery. What should I do in this Case, says the Soul? if I humble my self, acknowledge my Sin, fly to mercy, and cry out for help from Heaven, etc. it's but the same I have done already, and, for aught I see, the evil Spirit prevails upon me, as that of old did upon the Sons of Sceva; and if this be the success of such Assays, what hope but I must be a Slave to Satan, and to abominable Lusts while I live?  
4thly, They charge themselves as Hypocrites in all their Profession and Practice of Christianity hitherto. If they had been sincere, they think they could not have been so bad and so base, as they now find themselves to be within. No, sure such an heart as mine is, must needs be unsanctified and graceless, and then have I dissembled with God and Man all this while? How often have Ministers comforted me as a Convert, and Christians received me, and prayed for me as a Believer, and thought a good Work was wrought in me, and were glad of it; and alas, I fear, I have been all this while but a painted Hypocrite, as the Martyr said of himself. This is a sore trouble to him that knows the danger that Hypocrites are in, but much more to him that hates Hypocrisy.  
5thly, They sadly fear they shall return to their former wickedness, or more, in their lives. Seeing they have so much Sin in themselves, they can hardly hope better, but that God will give them up to the Lusts of their hearts, and then they believe they shall be as bad as any. Work Iniquity with greediness, to their own shame, and the shame of the Religion they have professed, and of the Ordinances on which they have attended, and the People of God with whom they have conversed; and this fear is a great Affliction to them, though it be a good sign of sincerity.  
6thly, Sometimes they tremble in the fear of some dreadful Judgement, or sore Rebuke from God to fall upon them. They think God will not long bear with such sinful Wretches, Persons so proud, so sensual, so hypocritical, but some way or other providentially manifest his displeasure against them; if they be graceless, they know God is angry with the wicked every day. And if he intends good to them, they look he should take some severe Course with them; therefore David prays, Lord rebuke me not in thy wrath, etc. Psalm 38.1. They find their hearts so lazy, and themselves so formal and hypocritical, they think sure God will deal severely with them in their Persons and Families, etc.  
7thly, They are often afflicted with the fear of perishing eternally. That this fear was rising in the heart of the Apostle himself, when he spoke these words, may very probably be collected from what follows, Chap. 8.1. where he seems to encourage himself against the danger of its Death, and the means which he professes himself to use for prevention of that danger: There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit. And in 1 Cor. 9.27. I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I myself should be a castaway. Which shows that he was not altogether above the fear of it. And indeed this must needs be a sore trouble to them that have tasted of the Wrath of God in their former Convictions, and have had the sense of his Love shed abroad in their hearts, and have been comforted in the hope of Glory. Neither Judas nor Cain ever felt such horror and astonishment under their despairs, as a sincere Christian in this case of fears would fall into, if he were not upheld by a secret power of Grace. For alas, they never knew so much of the Love and Goodness of God, as the weakest of sincere Christians knows, nor ever had such desires and hopes to enjoy him.  
I come now to some Causes of these great Troubles in sincere Christians about Sin within.  
1. The first Cause is,— The awakened activity of Sin and Satan being effectually disturbed by the Spirit of Mortification. When the strong Man keeps the House, all things are at peace, Luke 11.21. i e. till the stronger, the Lord Jesus, enters and gins to take away his Goods, and his Harness; Then Satan bestirs himself, and raises all the force of sordid Lusts and Corruptions, which lay much more still before; if Sin had been so active before, the Sinner would have proceeded to the very acting of the Sin, which now it doth but reach at, being checked and held back by Grace, which makes him say in himself; how shall I do this great wickedness? But now, as things are ordered by the blessed Work of God, there is a principle of Grace that forbids and hinders the acting of those Sins, to which corrupted Nature is disposed. And that conflict makes a great unquietness in the Soul, and so gives a Christian much more notice of the wickedness of his heart than ever he had; and hence arise those Troubles, Distresses, and Fears, which I have spoken of; there being so much ado to hold in the wickedness that would be breaking out, and to repress the inward Motions of it. As when Physic is admitted into the Stomach, ill Humours are roused, and that causes hard Gripes, sick Qualms, and sad Complaints. These are, ultimi conatus moribundi peccati, the last Struggle of dying Sin. First Cause,  
1. It's the subtlety of Satan.  
1. To solicit some Men less to outward Acts of Sin, while unconverted; because he sees and observes 'tis usual with God, to make their great and gross wickedness occasional to their Conviction and Conversion, according to that in Matth. 21.31. Publicans and harlots go into the kingdom of God before you. And therefore having hold on Men in a natural Estate, he is not so zealous to excite them to Sin, lest he should  and suffer loss. Therefore, I say, he solicits some less; for there are whom he drives on to much outrageous Wickedness, as the Publicans and Harlots.  
2dly, To stir up Men converted as much as he can to Sin, that he may make Apostates of them. If they be not sincere, which he knows not; or make them shame their Profession by gross Acts of Wickedness, or at least cause them to go on with the more trouble and discomfort.  
3dly, It is the nature of contraries to be excited by the Opposition of their contraries; as we see in Nature itself. Water thrown upon the Smith's Coals makes them burn the more fiercely, and so in Meteors. Philosophers tell us, That the cold Cloud gathering about an hot Vapour, makes the Heat gather itself together, and so it fires, and thence comes the Lightning and the Thunder. Thus Grace in the Soul pressing hard upon Corruption, makes it more vehement in its struggling to preserve itself. Thus 'tis no wonder though Christians striving against Sin, think it grows upon them, because it is, indeed, more active and stirring than ever, though not more in the Habit or Principle. They have more evil desires, and reachings, and wish toward Sin; and think, and ruminations upon it than ever. Sin that was always in them, is more sinning in them. Lust is more drawing aside and enticing, and in conceiving, as James 1.14, 15. than ever it was. Every man is tempted, when he is drawn away of his own lust, and enticed. When Lust hath conceived, it brings forth Sin; and Sin when it is finished, bringeth forth Death, though the body of Sin itself was as much and more in the Soul. And hence come all the forementioned Troubles, the former Apprehensions which the Soul had of its peace with God, being for a time eclipsed by these sad appearances.  
Cause 2. They see Sin more clearly than they did before. The Spirit of Grace is a Spirit of Light in the understanding, by which they see the evil and sinfulness of all those within-door workings of Corruption, which they scarce found any fault withal before, and take notice of those stir of Sin which they did not mind before; and so Sin being indeed more active than it was, and they having better Eyes to see it, no marvel that these think it much grown, and be otherwise much troubled at it, as Paul says, I see another law rebelling and warring, etc.  
3dly, They have a greater dislike of Sin. As understanding more of the evil nature of it; and the worse apprehension they have of it, the more they are troubled and disheartened at the sight of it. If you see a company of Men coming towards you, and have no bad suspicion of them, you are not moved; but if you be informed, and assured, they are Thiefs and Murderers, than you think they are many more than you accounted them, and your heart trembles at the sight of them. Now the more Grace is in the Soul, the worse opinion Men have of Sin, and the more afraid they are of it. I come now to the Uses. First,  
Use 1. This shows their unsoundness in Christianity, whatever their Profession and external Practice may be, who are untroubled about their indwelling Sin. All Christians are disquieted and grieved for the Sin of their Natures, and they especially that have made some progress in Christianity. But if a Man lives at ease from sorrow and trouble about the internal Estate of his Soul, the condition of things within him, sure he is no sincere Christian.  
Use 2. The second Use is for comfort to Christians labouring under such Fears and Troubles about indwelling Sin; but against these fears there is this comfort:  
1st, They are all Arguments of sincerity. For if we only intended a form of Godliness, we should be at peace with our indwelling secret Sin.  
2dly, God has fit comforts in a readiness for them. Blessed are they that thus mourn. Heaviness may endure for a Night, but joy comes in the Morning.    
ROM. VIII. 35. Who shall separate us from the love of Christ? 
THE sixth Period, or Step of a Christians motion toward Perfection, which I shall speak of, is, His renewed Comfort after a time of Soul-trouble about his indwelling Sin; and I shall settle what I have to say of it upon these words, Who shall separate us from the love of Christ? They are words of triumph over all the Enemies of the Salvation of Christians, among whom the Apostle plainly reckons himself, as appears by this word (us), Who shall separate us? Having spoken in the third Person, concerning Justification of the Elect, Verse 33, and 34. he concludes with a manifest insertion of himself among the Elect and Justified, for whom Christ makes Intercession in Heaven. Who also makes Intercession for us; and thus proceeds to a challenge to all the World to separate him or any of them from the love of Christ. Who shall separate us from the love of Christ?  
The love of Christ in this place, is not the love that Christians bear to Christ, though none can abolish that; but it's the love of God to them, as Verse 39 Nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. This love cleaves fast to them, settles immovably upon them, as if it should say, This is my restingplace, here will I dwell, Psalm 132.14. This is the love of Christ unto Christians, according to that in Zeph. 3.17. God rests in his love; and this happiness the Apostle Paul assumes to himself. None shall separate me from the love of Christ. It's observable, That Paul in the former Chapter expresses so much trouble about indwelling Sin, and cries out, O wretched man that I am! now declares himself a happy Man among the Saints; as he speaks here, Who shall separate us from the love of Christ? And hence we may observe,  
Doct. That spiritual Comfort interrupted by Soul-troubles, revives in greater measures and higher degrees.  
As the Day is more pleasant after the darkness of the Night, and the Spring after the coldness of the Winter. Now I shall show you how spiritual Comforts revive after Soul-trouble for Sin.  
1. By advantage of Soul-trouble, Christians do attain to a better discovery of the Work of Grace in themselves. It serves in the end, to give a Man a right understanding of himself.— When the Physician has shaken the Glass, he the better observes the Symptoms and Indications appearing in the Water. So to put a Man into a Passion, is usually accounted a likely way to know what kind of Nature he is of, and how he stands affected.  
Thus Christians by Soul-trouble, especially about indwelling Sin,  
1st, They perceive that the Sin that's in them is very grievous, and a sore burden to them.  
2dly, That there is some better Principle in them that makes earnest opposition to it.  
3dly, That they really hunger and thirst after a full freedom from it in Holiness and Righteousness. Who shall deliver me? So then I myself serve the law of God, Rom. 7.25. Thus Peter by the advantage of his great trouble about denying Christ, came to perceive clearly that he loved him, John 21.17. Lord thou knowest all things; thou knowest that I love thee. Indeed unquietness of the mind makes a Man unable to judge of himself, but afterward he lies more open to his own view; as the Water after a Commotion being settled again, is more perspicuous.  
2dly, After Christians have been a while exercised with Soul-trouble, God usually disposes and enables them to devolve the wearisome burden of their cares and fears upon his alsufficient Grace. To lay their aching Heads, and fainting Hearts in his Bosom, as David persuades himself, Psalm 42.5. Why art thou cast down, O my soul? Hope thou in God, and so the Soul returns to its rest. As Psal. 116.7. Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee.  
3dly, He ordinarily employs some special part of his Word in his message, to comfort the Soul. As David was quickened, Psalm 119.50. Thy word hath quickened me; hath made me alive again, as the word signifies. So those comforting words in Jer. 31.3. Yea, I have loved thee with an everlasting love: come in as an answer to a troubled Soul's discourse with itself. The Lord hath appeared to me of old, (they are, says Junius on the place) the words of the godly acknowledging God's former gracious appearing and bounty to them; but complaining implicitly of the cooling of his love to them at present. To which the Lord gives a present answer of kindness, Yea, I have loved thee with an everlasting love.— The Word (saying) is allowed by our Learned Translators to be left out, (as you may see by the change of the Character into Italian) as if he had said, Did I love thee of old? Yea, I have loved thee with an everlasting love. Some have been mightily revived in this case, by that in Micah 7.19. He will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. Some with that in Psalm 138.8. The Lord will perfect that which concerns me, that is, though I walk in midst of trouble, as Verse 7. Many with that in Hosea 14.4. I will heal their backslidings, and love them freely. And many with that in Isaiah 50.10. Who is he among you that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkness and hath no light? Let him trust in the name of the Lord. As if that Text, and this Chapter, Rom. 7. were written on purpose (as sure they were) for establishing of comfort to Souls that have been troubled about Sin remaining in them.  
4thly, God raises great Joy in their hearts, in consideration of that immutable love of God on which their Salvation depends. When they come to see and consider, that 'tis not their love to God, but his love to them that saves them. This mightily refreshes their Souls after a weary Combat wit Despair and Diffidence, occasioned by the sense of Sin remaining, and much prevailing in their Soul. Now then there is no condemnation to them that are in Christ, etc. Rom. 8.1. That is to say, I see now my safety is not in that I can do for myself against my Sin, but in what Christ Jesus has done and suffered for them that are in him, who walk not after the flesh, but after the spirit.  
5thly, God gives them a delightful prospect of their future Happiness. When they have known the trouble of Sin, and are wearied with it, he shows them their remaining rest, as Psalm 73.24. Thou wilt guide me with thy counsel, and afterward receive me to glory. Then no more Sin in my Soul. No more Temptation in my way, but pure Holiness shall enrich, adorn, and delight my Soul for ever. Now a word or two of the Reason, why God is pleased to quiet the Souls of his People, when revived after Soul-trouble for Sin.  
Reas. 1. God revives them in greater Measures, Because he pities them in their Sorrow and Trouble they have had about their Sin remaining, as Jer. 31.19. Surely after that I was turned, I repent; and after I was instructed, I smote upon my thigh; I was ashamed, yea, even confounded, because I did bear the reproach of my youth. As if he had said, I cannot but affectionately think how his heart has been troubled at what I have said against him, therefore my Bowels are troubled for him, I earnestly remember him still.— As Christ had compassion on his poor Disciples, when he saw them toiling in the Storm, Matth 14.24. and so in Lam. 3.32. Though he cause grief, yet will be have compassion according to the multitude of his mercies. Because,  
2dly, Soul-trouble prepares a Christian for good measures of spiritual Comfort. Sorrow is not given to Christians for itself, but to fit them for the receipt of Comfort, they are cast down that they may be lifted up. Particularly they are thus afflicted with Sorrow in themselves for a time,  
1. That they may know 'tis a free gift, and not merely raised up, and reasoned out by themselves. They may have Grace in their Souls, and Promises to that Grace, and yet little comfort till God sends it in to them.  
3dly, That they may the better manage it when it comes, Men must be well humbled, or comfort will make them forget themselves. As Paul was in danger to be lifted up, 2 Cor. 12.7. lest I should be lifted up above measure, there was given me a thorn in the flesh. Soul Trouble and Affliction is a gift of God to a Christian, when in danger to be lifted up.  
4thly, It's given them in a way of gracious recompense to all their Labour and Pains, in striving against their indwelling Sin. Heaven indeed is the great recompense; and this is some beginning of it. God freely rewards Christians for the care and pains they take in preserving their own Souls against the hurt of Temptations, when they are tempted to despair in time of Trouble, and crying out, O wretched man, that I am! It's a remarkable thing, the story of Pharoah's Daughter, who had Compassion on Moses, when she saw him weeping. It's said she hired Moses' Mother to nurse her own Child, Exod. 2.9. Take this child away and nurse it for me, and I will give thee thy wages. Now for the Uses.  
Use 1. Is to inform us of the exceeding great love of God to believing Souls, that has so much pity to them when they are troubled in themselves, and is so careful to revive them. When the poor disquieted Soul is thinking, Sure God has no favour for me, has cast me off, and left me to myself and Satan. Then is he meditating mercies and comfort to that Soul, and preparing the Soul for the receipt of it. Isa. 55.8. My thoughts are not your thoughts. I know the thoughts that I think toward you, saith the Lord, thoughts of peace, Jer. 20.11.  
Use 2. Is to encourage Christians labouring under Soul-troubles, especially about Sin dwelling and remaining and working in them; such trouble serves to prepare Christians for comfort, and lays a good foundation for it. Your Comfort is at hand: Say to your Souls as David to his in the 42d Psalms, ver. 5. Hope in God, for I shall yet praise him.   
PHIL. IU. 13. I can do all things through Christ that strengtheneth me. 
THE seventh Period of a Christan's motion or progress toward perfection that I shall treat of, is. A settled dependence on the strength and power of Christ for the performance of the whole Work and Charge of Christianity. When a Christian, under some comfortable persuasions of his peace with God, has set upon reformation of his Life, and finding himself strongly hindered in that work by his indwelling Sin; has made earnest essays to mortify his Lusts, and cleanse his heart from wickedness; and when by reason of the difficulty of that Design he has been sadly troubled and disquieted in himself, it pleases God in sitting time to raise up and revive the weary and disheartened Combatant with spiritual consolation (of which lately); and now the Soul having had so much experience of itself, and of God; his own insufficiency, and the All-sufficiency of Divine Grace; resolvedly betakes himself to a fiducial reliance on the gracious Power of Christ, for the carrying on, and management of all the duty incombant on him as a Christian; which is intimated in this Text, I can do all things through Christ that strengtheneth me. That we may clearly understand them, it's to be noted,  
1st, They are words of self-encouragement to so great and weighty undertaking: As Joel 3. Let the weak say I am strong; i. e. Let him put on a noble and generous Resolution, and gird up the loins of his mind to warlike Erterprises. Thus Paul here, I can do all. I am strong for all things, ready armed and furnished with strength for all things which God sets me to do.  
2dly, The work to which he so encourages himself, is the whole duty of Christianity; to do that which is to be done in a state of Prosperity, and to suffer what is to be undergone in a day of adversity, as verse 12. to do and suffer as a Christian; this is all: (That is) it comprehends the Work and Duty of a Christian; as Eccles. 12.13. Fear God, and keep his commandments; for this is the whole duty of man: This is all of man.  
3dly, The Argument wherewith he thus encourages himself, is not any opinion of his own strength; yea, his words import a denial of any such confidence. I am strong for all through Christ, implies him not otherwise sufficient for any thing; according to the words of our Saviour, John 15.5. Without me ye can do nothing.  
4thly, The strength on which he professes his reliance, is the power of Christ working in him. Christ strengthening me within. A strength not only given by Jesus Christ, but acted and exerted by him; not a strength received from Christ, but the strength of Christ employed in him. Christ in me strengthening me.  
5thly, He attained to this dependence on the Power of Christ by the benefit of Experience: He had learned it, verse 12. As men learn matters of Practice by many Experiments: So Statesmen learn their Policy, and Tradesmen their Arts: So David learned to keep the Commands of God by experience of the Evil of Affliction that attends the neglect of them, and the comfort that follows a diligent observance of them, even in affliction, as Psal. 119.21. Thou hast rebuked the proud that are cursed, which do err from thy commandments. Thus Paul having had experience of his own weakness, and the power of Christ in him; was now come to this, That he could confidently undertake the whole Duty belonging to him as a Christian, and an Apostle too, depending on the Power of Christ. And hence we may observe.  
Doct. 1. That Experience brings Christians to a steadfast reliance on the gracious power of Christ for the performance of their whole Christian Duty.  
1. I shall give you Scripture-Arguments to prove, that Christians do depend on Jesus Christ for his gracious Power in the performance of their Christian Duty.  
First, The promise of perseverance is made peculiarly to them that depend upon the gracious Power of God for it. Isa. 40.31. They that wait on the Lord, shall renew their strength; 'tis promised to them that wait on God for strength. Now see the former Verse, and you find the rest excluded; the Youths that trust to their own strength shall fail: Hence it's manifestly consequent, That all persevering Christians that make a constant progress in Godliness, and grow up to maturity, do thus depend on the Grace of God for it, Joh. 15.4, 5. In the 4th Verse our Saviour commands his Disciples to abide in him— as the branch doth in the vine— Now men are in Christ by Faith, and so their continuing in him, is in a continual exercise of Faith; and particularly, Faith, for a Fruitbearing Virtue, as the Branch cleaves to the Vine, to derive nourishment from it, and be made fruitful by it: And to such as abide so in him, he promises that they shall bring forth much Fruit, Verse 5. So all fruitful and thriving Christians do certainly depend on Jesus Christ for strength and spirit requisite to Christian duty. The Conditions of Promises are the qualities of those to whom they are performed. If a man be justified, 'tis certain he is a Believer, because 'tis promised to such; and so if a man makes a good proficiency in Christian practice, 'tis evident he depends on the strength of Christ, because 'tis promised only to such.  
2dly, It's their earnest prayer, that they may be enabled for their duty in the strength of God. That they may be strong in the power of his might. As David prays in the 119th Psalm 35. Make me to go in the path of thy commandments, for therein do I delight. Though he had not only been exercised to obedience, but had found pleasure in it; yet he knew himself unable to go on without the Power of God, and therefore begs that he may be made to go. Matter of Precept is matter of Prayer to a Godly man; what God requires of him, that he requests of God; what God bids him do, that he begs God to do in him. The Apostles, Acts 4.22. was mightily confirmed with strength and courage for their work of Preaching the Gospel, and yet they pray for further supplies, as acknowledging themselves unable to go one step further without the strength of God, though they had gone with much boldness so far already.  
Prayer is the Language of Faith; what a serious Petitioner asks of God, that he depends and relies upon him for: According to that of the Psalmist, in the 62d Psalm 8. Trust in the Lord at all times, pour out your hearts to him.  
3dly, They humbly acknowledge all that they do in the way of duty, to the grace of God working in them, Phil. 1. last. So in 1 Cor. 15.10. I laboured more abundantly than they all— according to this working: Yet not I, but the grace of God which was with me. So in 2. Gal. 20. I live, yet not I, but Christ liveth in me. So the Church confesses all her work to be the work of God, Isa. 26.12. Thou hast wrought all our works for us, or in us: All which plainly demonstrates, that experienced godly men do constantly and in a settled way depend and rely on the power of Christ for the performance of their duty.  
Now I shall show you in the  
2. Second place, How Experience brings them to it.  
First, Upon trial and experience they find themselves utterly unable to maintain the practice of godliness in their own strength. At first setting out, Christians usually betake themselves to reformation and holiness of Life, as if they were now able enough for it of themselves in the use of that which they have attained; thinking that the hatred which they have to Sin, which has cost them so much humiliation, and their high esteem of Godliness, will carry them through all they have to do in obedience to God.  
They know indeed that all that belongs to their Salvation, is of Grace, and therefore do in some measure trust in Christ for it. But yet at first there is but little of this Faith in them, and much of Selfconfidence remaining, till Grace has wrought it out; and therefore they are much persuaded at first that they shall discharge all Christian Offices in the strength of those Resolutions and Purposes of Holiness which are raised in them, and scarce apprehend any danger of being at any time drawn away from their known duty, to the Sin which they have hearty forsaken.  
But after awhile, the sense they have of indwelling Sin, makes them ready to despair of any progress at all in Christianity, because they are so strongly diverted by the body of Death from the good they would do, and carried to the evil which they would not. This makes them cry out, O wretched man! and raises in them that woeful Soul-trouble, of which I have been lately speaking; and so brings them to that sorrowful acknowledgement of the Apostle, Rom. 7.18. To will is present with me, but how to perform that which is good, I find not. Moses Example is a fit Emblem of a Christian in this Case. At first he went out among his Brethren in Egypt, and smites an Egyptian, and reproves an injurious Israelite: As if he would presently deliver the Nation, and reduce them to a free Estate even of himself, Exod. 2.11. with Acts 7.35. Moses, whom they refused; saying, who made thee a ruler, and a judge? The same did God send to be a ruler and a deliverer: He supposed his Brethren would have understood, that by his hand God would deliver them. But afterward having found the work so hard, he could not hope to do it, though God expressly set him about it, and gave him his Commission for it. Exod. 3.10, 11. Come now therefore and I will send thee unto Pharaoh, that thou mayst bring forth my people the children of Israel out of Egypt: And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? Yea, when he had now had some experience of the power and presence of God with him in the undertaking; yet he speaks as despairing of bringing it to any effect, because he found so much difficulty in it: Exod. 5.22, 23. Moses returned unto the Lord, and said; Why is it that thou hast sent me? for since I came to Pharaoh to speak in thy name, he has done evil to this people: Neither haste thou delivered thy people at all. So Christians newly converted, make almost nothing of resolving, if God will pardon them, and speak peace to them, to do all that they shall know to be duty, and breaking off from all Sin for ever after. But in process of time they find Sin so mighty in them, that they think they shall never do any thing to purpose in that work of Godliness: So they find themselves utterly unable for obedience, and holy walking in their own strength: This is the first Experiment tending to this dependence on the power of Grace in Chrst.  
2dly, They find that there is a presence of God sometimes with them, helping them against all weakness, to perform their duty with much ease and pleasure; so they are marvellously encouraged in trusting God; Enlivened in seeking of him, animated in speaking and acting for him, and made free and cheerful in submitting to his Providence; insomuch that they cannot but wonder at themselves that they should be so transported beyond their ordinary bounds of weakness, heaviness and indisposition, as Hab. 3.19. The Lord God is my strength, he maketh my feet like hind's feet, and he will make me to walk upon high places: And on this occasion they many times err, thinking that it will continue always so with them as they have found it.  
3dly, They find that this assistance usually comes in most, when they are most sensible of their own weakness, and despairing of themselves; 2 Cor. 12.10. When I am weak, then am I strong: The like you shall see in the 94th Psalm 18. When I said, my foot slippeth; thy mercy, O Lord, held me up. That is very notable and observable to this purpose, Judges 6.14. The Angel bids Gideon go forth in this thy might; why, what was his might? He being humble in the sense of his weakness, God would be with him.  
4thly, They find that the more earnestly they look to God for his help, the more sensibly he is pleased to relieve and secure them with it; as David said in the 28th Psalm 7. The Lord is my strength, my heart trusted in him, and I am helped. They fail most when they either forget their weakness, and think to go forth as at other times (as Samson said) or when they conceive no hope of help from God, but provoke him by despair to leave them for the time to sink in their sorrows: And thus Experience plainly leads them to a constant and steady dependence on the gracious Power of God for all their work and suffering: When they find themselves unable, God enabling them; and that when they are most sensible of their weakness, and when they wait most earnestly on him for strength. What can be more plainly taught, than all this teaches them to depend on the power of Grace for the performance of their whole Christian duty? Now for the Uses.  
Use 1. This shows how far they are from the true spirit of Christianity, who make their weakness an Apology for their sloth and negligence, instead of looking to Christ for strength of grace. They cast off the Duties of Repentance, and new Obedience; and plead for themselves, that they are not able of themselves for such work, and God has not given them power and grace that's requisite to it, and therefore they must let it alone unassayed, unendeavoured, till more strength comes.  
First, 'Tis evident they do not love Christian duty. They are unwilling to it, or they would be impatient of their weakness; crying out for strength as the poor Syrophenician Woman, when Christ seemed to neglect her; Lord help me, Matth. 15.24, 25.  
2dly, They do not hearty believe the necessity of holiness and obedience to Salvation; that of the Apostle, Heb. 12.14. Without holiness none shall see God, has no power on their hearts. Nor that in 2 Thess. 1.7, 8, 9 The Lord Jesus shall be revealed from Heaven with his mighty Angels. In flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. For let's reason it a little. If you believe these things, why do you not live holy and religious lives? Why do you suffer your Lusts and brutish Appetites to lead and carry you to such Company, and such Courses, as you know are unsuitable to Christianity; and such as you are ashamed Persons of any Religion and soberness should take notice of? Why do you not set up a strict exercise of Religion in your hearts and lives, and devote yourselves to the practice of Godliness? If you say you do not, because you cannot, you have no ability. Then, it seems, you think you cannot but perish, you cannot but be damned; for he that cannot be holy, cannot see God; and cannot but fall under the Vengeance of Eternal Flames; and do you believe this? No, no, if you did, you would not live an hour at quiet, never enjoy yourselves, or any thing in this World; but be always crying out, O wretched man, etc. No, I'll never think you can be such monsters as to believe you are under a necessity of perishing, and yet be pleased and quieted in that Estate— But you will be secure, and hope the best; and quarrel at them that would disturb you. Well: If you will rather disbelieve God, and make him a Liar, than be disturbed in your security, who can help it? you will shortly find your Error.  
Use 2. It informs us of the unsoundness of that Faith which looks only at safety from misery, and not at the Spirit of Grace and Holiness to do all things through Christ. True Saving-faith relies on God for grace to the performance of duty, as well as for the Reward, and for a freedom from Punishment: Though at first Christians are usually but low in this act of Faith, yet Experience brings them to it. The third Use  
Use 3. Is to persuade Christians, troubled about their inability for holy actions, to yield themselves to the Counsel of God's conduct of Experience, as it leads to a reliance and waiting on God for strength of his Grace; That which the Word requires, Isa. 40. last. To wait on the Lord, that they may renew their strength. You find yourselves weak, etc. And do you not sometimes find God relieving you against your weakness, and that when you are most pressed down under the sense of it; especially when you look up most earnestly to him for help? What can be more plainly spoken, than this speaks the Language of the Prophet, Isa. 26.4. Trust in the Lord for ever: For in the Lord Jehovah is everlasting strength.   
1 JOHN I. 3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ. 
THE Eighth degree of a Christian's Motion toward Perfection, is a spiritual Communion or Conversation with God. When God has brought a Believer to a settled dependence on his gracious Power for the practice of Godliness, He gradually draws him into a converse and intimacy with himself; which is at least comprehended in these words, Our fellowship is with the Father, and with his Son Jesus Christ.  
The word Fellowship signifies Communion or Communication, when two or more Persons partake of the same thing, as they that feed on the same Diet and Table together, are called Commoners; So they whose Cattle partake of the same Pasture, are said to Common together; and so they are called partakers of the Altar who eat together; or alike of the Sacrifices, as in 1 Cor. 10.18. This is an ordinary Signification of the word Fellowship, Communion, or Conversation.— But when 'tis referred to God and Christ in Scripture, it has a more free Signification.  
1st, Sometimes it imports Assimilation and Conformity of Christians to God the Father, and Christ the Mediator. So in as much as Saints are like God in holiness, They are called partakers of his divine nature, 2 Pet. 1.4. Holiness in Christians is not the same that is in God, for that's Essential; but somewhat Analogous: So Christians conformed to Christ in Sufferings, are said to partake of his Sufferings, 1 Pet. 4.13. Rejoice, in as much as ye are partakers of Christ's sufferings; (that is) He suffered, and they suffer likewise; as Verse 1.  
2dly, It is used to signify the virtual Interest that Christians had, and have in the Death and Mediatory Performances of Christ. The benefit whereof is derived to them, as if themselves had died, and done as he did for them, Phil. 3.10. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death. Fellowship of his Sufferings; (that is) what it is to partake with the Saints of the benefit of his Sufferings, as if I had suffered with him; in which respect Christians are said to have died, risen, ascended with Christ, and to sit in Heaven with him, as Col. 3.1. and Eph. 2.6. He has raised us up together, and made us to sit together in heavenly places in Christ. And Col. 3.1. If ye then be risen with Christ, seek those things which are above.  
3dly, It notes Converse and Society between God and Man. 2 Cor. 6.14. Be ye not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? (that is) They cannot join or abide together. God, who is Light, can have no Conversation with Unbelievers, who are Darkness. Christ with Belial, Ver. 15. therefore you should have none. Hence the word Companions, Heb. 10.33. Ye became companions of them which were so used, that is, suffer like them. And this I understand to be especially intended in this place, Our fellowship is with the Father. Christians are at first Conversion conformed to God in some degree of Holiness, and made partakers of the benefits of the Death and Resurrection of Christ in their Justification and Adoption. But acquaintance and converse with God, they attain to by degrees, when they have had experience of him and his ways. Now 'tis evident, the Apostle is here directing Christians to something higher than they had yet attained to. They were now the Children of God, Chap. 3.2. And had the Unction of the Spirit, Chap. 2.20. But he directs to something in which they might be Copartners with himself and others, whose Fellowship he could truly say was with the Father and his Son Jesus Christ. Truly our fellowship is with the Father, and with his Son Jesus Christ. To have fellowship with the Son, is to have fellowship with the Father; as to see the Son, is to see the Father, John 14.19. Yet a little while, and the world seethe me no more; but ye see me. God transacts all things with his Church, in the Person of his Son the Mediator. He is doer of all since his Ascension, and is always with his to the end of the World, Matth. 28.20. Lo, I am with you always, even unto the end of the world. So Communion with the Father, is Communion with the Son. Again, Christ being now ascended, manages all in a Divine way, and invisibly; therefore they that have fellowship with him, are said to have fellowship with the Father. So the Apostle having attained this fellowship with God the Father and Son, and directing others to it; We may gather this Observation,  
Doct. That Christians as they proceed in Godliness, they grow into an intimate acquaintance and fellowship with God. That your fellowship may be with us: And truly our fellowship is with the Father, and his Son Jesus Christ. There is much proof I might easily give of this, Phil. 3.20. For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ. Our Conversation is in Heaven, (that is) with God. So Asaph in Psalm 73.23. says, I am continually with thee. So Enoch and Noah walked with God. So in John 14.23. our Saviour says, If any man love me, he will keep my word; and my father will love him, and we will come unto him, and make our abode with him. So in Psalm 139.18. says David, I am continually with thee. And so in several other places we find the Intimacy and Communion with them that walk with God. And this comes to the point in hand. That Christians, as they proceed in Godliness, they grow into an intimate Acquaintance and Fellowship with God. Take some instances of the Converse and Fellowship which Christians have with God.  
1. They confer much with God in Holy Meditation. Meditation is a secret Conference, and close Discourse between God and the Soul. Good thoughts, as they come into the mind, are the very whisper of God; and as they are the act of the Mind upon God, they are the proper Language of the Soul speaking to him, as Psalm 27.8. Thou saidst, Seek ye my face; my heart answered and said, thy face Lord will I seek. It's observable in the Hebrew Tongue, that the Scripture uses two words for Meditation, and both signify to speak, there being in Divine Meditation such a close Discourse between God and the Soul. And though all Christians are more or less exercised in Divine Meditation, yet to hold a close and constant Intercouse with God in it, is very peculiar to Christians of good experience and maturity.  
2dly, They bemoan themselves familiarly to God in all their Grievances. And he answers them in the Consolation of his Spirit. We have an Expression of this of David, in Psalm 142.2. I poured out my complaint before him; I shown before him my trouble. If any thing be amiss with them, they run presently to him with their Complaint, and so he eases them, and relieves them. Psalm 34.18. When I said, my foot slippeth, thy mercy, O Lord, held me up. Christians are full of complaints to him, every thing that troubles and grieves them, is a matter of complaint, and so they give him frequent occasion to express his kindness to them. It's true, Christians are used to this way of opening their Griefs to God, from their youth up; But are much more free and familiar in it after they have gained experience of the Goodness of God, and are established in their confidence in him, and so they grow more inward with him.  
3dly, They go confidently to him for the supply of all their wants: And he satisfies them with gracious answers of their Prayers. The Spirit of Prayer is in all Christians, but they are well-grown Christians that can come boldly in all cases to the Throne of Grace, and perceive when they are answered, according to that in 1 John 5 14. This is the confidence we have in him, that if we ask any thing according to his will, he heareth us. A Christian that prays the Prayer of a wellestablished Faith, as he comes to God in good assurance of acceptance, so he finds his Prayer one way or other answered to his satisfaction. David found an answer to his Prayer for the Life of his Child, in an acquiescence in the now discovered Will of God, 2 Sam. 12.23. I shall go to him, but he shall not return to me. David takes comfort in this, I shall go to him. He arose and went to the House of God and worshipped; what else would he have done if the Child's Life had been granted? Why he could have done no better, for he had satisfaction, and was assured that he should go to his Child. Thus the Apostle Paul found a good answer to his Prayer, for the departing of Satan's Messenger, 2 Cor. 12.9. My grace is sufficient for thee. Now this answer was matter of gladness to the Apostle, Most gladly therefore will I rejoice in my infirmities. And Christ himself had his Prayer answered, even in that which he feared. And this is parallel to that of David, Psalm 65.5. By terrible things in righteousness wilt thou answer us, O God of our salvation. Terrible things, things to be wondered at.  
4thly, They express their Joys to him in the acknowledgement of his Mercy, and he inspires them with the hopes of more. It is a special part of friendly intimacy, to impart our joys to our Friends, and tell them the things that please us, to show them such Goods or Rarities as we have about us, wherewith we ourselves are taken. So Christians, and especially those that are grown up to good maturity, are much addicted to acknowledge the mercy that God has showed them, and not only pour out their Sorrows, but express their Joys before him, as David in Psalm 63.4, 5. Thus will I bless thee while I live. My soul shall be satisfied as with marrow. It is, indeed, a special property of a well-grown Christian, to be much disposed to thanksgiving; and telling not only others, but God himself, what he has done for his Soul. And herein Christians have a comfortable converse with God, in as much as he not only accepts their Praises, but usually warms and cheers their hearts in suggesting to them hopes of more and greater Mercy. See Psalm 23.2, 3. David there acknowledges to God what he has done for him, Thou (sayest he) maketh me to lie down in green pastures; he leadeth me besides the still waters; he restoreth my soul. He leadeth me in the paths of righteousness for his name sake. And then he concludes, Ver. 6. Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever. I shall add but one place more, and that is in Psalm 73.23, 24. whereas David was considering what the Lord had done for him, and how gracious he was to him, this comes in, Thou shalt guide me with thy counsel, and afterwards receive me to glory. As he sent Nathan to David, when he was considering and acknowledging the favour he had received, 2 Samuel 7.11. Also the Lord telleth thee, that he will make thee an house.  
5thly, They retire fiducially to him in cases of danger, and he encourages them in hopes of safety. See Psalm 57.2, 3. I will cry to God most high. He shall send from heaven, and save me. And so Psalm 91.1, 2. and throughout. It is a soliloquy all along: He that dwelleth in the secret place of the most High, shall abide under the shadow of the Almighty. I will say of the Lord, He is my rock, and my fortress: my God, in him will I trust, etc.  
6thly, They consult him in all doubtful cases, and he graciously resolves them. I will, says David, cry unto God most high, and he shall save me. And the same David, Psalm 119.24. says, Thy testimonies are my delight, and my counsellors. And Isaiah 30.21. This is the way, walk ye in it. As Peter in Matth. 18.21, 22. said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, until seven times, but until seventy times seven. So Asaph, Thou wilt guide me by thy counsel.  
7thly, They reason out their Troubles with him when any Providence of his is less satisfying to them, and he contents and pacifies them. This is a point of great freedom and familiarity that godly Men have with God, and a very gracious condescension of his to them. See Jer. 12.1, 2. Righteous art thou, O Lord, when I plead with thee: yet let me talk with thee of thy judgements: Wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very treacherously? And Psal. 73.16, 17. When I thought to know this, it was too painful for me; until I went into the sanctuary of God.  
So Moses in Exod. 5.23. Why is it that thou hast sent me? So was Moses seemingly dissatisfied with God's dealing with him. But look into Chap. 6. Verse 1. The Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land. And thus ordinarily when Christians set themselves in an humble way to treat with God about their Troubles, he casts such Thoughts into their Minds, and brings such Words and Works of his to their remembrance, as shall serve to content and quiet them, as if he were (as in a good sense we well say he is) unwilling that there should be a misunderstanding between him and them. As the Father answers his eldest Son, Luke 15.25. when he was dissatisfied with his dealing, and was angry, and would not go in; he saith unto him, Son, thou art ever with me.  
8thly, They give him all that they have in the World, as he has occasion to use it; and he requites it to them in gracious Providences and Spiritual Comforts, Mark 10.28, 29, 30. Peter began to say unto him, Lo, we have left all, and have followed thee. Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sister, or father, or mother, or wife, or children, or lands, for my sake, and the gospels, but he shall receive an hundred fold now in this time, and in the world to come eternal life. So Heb. 10.34. He made them to know in themselves that they had in heaven a better and an enduring substance. And so gave them as much joy in losing, as they had before in possessing, and 'tis likely much more.  
9thly, They always press after more intimate knowledge of him; and he reveals himself still more to them, Psalm 63.8. My soul followeth hard after thee. And Hosea 6.3. Then shall we know, if we follow on to know the Lord: So graciously does God uphold and support his People when they follow hard after him. Christians they desire always to behold his beauty, and inquire in his temple, Psalm 27.4. And he leads them from Room to Room, and brings them to his Presence-Chamber, John 14.21, 23. He that loveth me, shall be loved of my Father; and I will love him, and will manifest myself to him. Jesus answered and said unto him, If a man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him. I come now to the Use, which is of Exhortation.  
Use. To exhort Christians to an earnest Prosecution of Communion with God, Job 22.21. Acquaint now thyself with him, and be at peace. It's that to which all Christians are appointed, and by degrees growing up into it. The happiness of heaven will be your Joy on Earth.  
Earnestly seek peace with God by Faith in Jesus Christ, that you may have the assurance of an agreement with him, else you cannot walk with him, Amos 3.3. Can two walk together, except they be agreed?  
2. Walk in the light, Verse 7. (that is)  
1st, Regularly in the Law, Psalm 119.1. Blessed are the undefiled in the way, who walk in the law of the Lord.  
2dly, Uprightly and sincerely, not pretending Godliness, and hiding Sin; but in plainness and integrity, John 3.21. He that doth truth, cometh to the light; likeness fits for Conversation. God is upright, as in Psalm 92.15. To show that the Lord is upright, he is my rock, and there is no unrighteousness in him. So Psalm 15.1, 2. Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. And again, Psalm 11.7. The righteous Lord loveth righteousness, his countenance doth behold the upright. Thus now by our earnest seeking peace with God, and walking in the light, we shall come to have sincerity, and by sincerity we shall have communion with God, and fellowship with the Father, and his Son Jesus Christ.   
PHILIP. I. 23. For I am in a straight betwixt two, having a desire to departed, and be with Christ, which is far better. 
THE Ninth Degree or Period of a Christian's motion toward his appointed and intended Perfection, which I shall speak of, is, An earnest desire to be removed out of this World, unto the glorious presence of Christ in Heaven; which is here intimated in these words, Having a desire to departed, and to be with Christ.  
A Christian has two great matters to consider and attend in this world, His Work and his Wages, Duty and Reward. And as he loves to be employed in the former, so he longs to enjoy the latter: Between these two Paul was in a straight, not knowing which to make a present choice of, in case it should have been in his own power to take which he would; I wots not which I shall choose: (that is) which I should rather choose, as the words do signify, being an Hebrew form of Speech; I know not, I wots not which I shall choose. He thought it long ere he was at rest, and yet he thought it hardly time to leave work. He knew indeed to be with Christ was better for him, but yet he thought it needful for the Philippians, and other Christians, that he should abide in the flesh, and consequently that Christ had yet further need or use of his labour, and this made him doubtful which he should choose; not absolutely, but with respect to the present time. Not whether he should choose to be in Heaven with Christ, or abide always on earth; for he must needs choose Heaven rather. It is not whether he should be with Christ, or abide in the flesh; but whether he should now presently go hence to Christ, or for some time continue in his service among his People; and in this respect he was in a straight betwixt two, having a desire to departed, Phil. 1.23, 24.  
The Apostle Paul was now a Believer, highly confirmed and established in Christ. A man of great attainment in Grace; and so what he here speaks of himself, is especially applicable to well-grown and experienced Christians, though there is some beginning of the same desire even in the lowest Christian, a desire to be with Christ— Having a desire.  
The word desire is sufficiently understood by all; but to have a desire, is more in signification than to desire; it notes a settled and habitual desire. To desire, is but an Act, which may be sudden and transient; but to have a desire of any thing, is to be so affected to it, as when a man is always reaching after it in the intention of his heart, when he remembers it. Having a desire to departed— This word to departed is a plain word, though Interpreters make many Glosses upon it, and observe some one, some another Metaphor in it. It signifies sometimes to return, as a man returns home, from whence he has been abroad, as Luke 12.36. Be ye like servants that wait for their Lord, when he shall return from the wedding. Sometimes it signifies to departed and go away, and both ways it agrees to death, which is a return of the Soul, as Solomon says, to God, Eccles. 12.7. And so is that word used to which this in the Text answers, Psal. 90.3. Return ye children of men, (that is) you that have been abroad in the world, come home again, and return ye children of men. So it signifies a going away of a man out of this world, 2 Tim. 4.6. I am now ready to be offered, and the time of my departure is at hand. Thus the Apostle expresses his desire to go out of this world, Having a desire to departed; the next is, to be with Christ. Though Christians have now communion with Christ in Faith and Holiness, (as was aforesaid) yet comparing their present with their future nearness to him, the Apostle might well say as he does in 2 Cor. 5.7. For in this we groan earnestly, desiring to be clothed upon with our house which is from heaven. And ver. 6. While we are at home in the body, we are absent from the Lord. To be with Christ, as the Apostle here speaks, is to be in the state of Glory, 1 Thess. 4.17, 18. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words. And so in John 14.3. That where I am, there ye may be also. Now says the Apostle, I have a desire to departed, and be with Christ; that is, much rather than to be on the earth. And hence we may observe:  
Doctr. That a well-setled and established Christian lives in an earnest desire to leave this world, and be with Christ in heaven. He has a desire to departed, and be with Christ. In 2 Cor. 5.2. For in this we groan earnestly, desiring to be clothed upon with our house which is from heaven; (that is) ill at ease here, but desire to go hence, and be with Christ. So we find that excellent person Simeon addressing himself to God, and saying, Lord, now lettest thou thy servant departed in peace, Luke 2.29. So in 1 Cor. 1.7. The Apostle commends the attainments of the Corinthians in this respect, that they had a desire to the coming of Jesus Christ; So that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ. So in Rom. 8.23. Christians are said to wait for the adoption; that is, that inheritance whereunto they are adopted; and that is, the redemption of the body from the hand of the grave. In all which places its evident, that well settled and established Christians live in an earnest desire to leave this world, and be with Christ in Heaven: For,  
First, He earnestly desires to leave the world behind him, to departed, as being much out of conceit with the things that usually invite men to live here, and weary of them. His heart falls off from that which to other men seems desirable in the world, and he is well content to take his final leave of it, as Asaph says in Psal. 73.25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. But to speak more particularly, there are four things especially that take off the heart of an experienced Christian from the desirable things of the world.  
1st. His many disappointments in them. He has been so often deceived in his opinion of them, and expectation from them, that he is now weary of his converse with them; How oft, said he, have I found trouble, where I looked for comfort? and dissatisfaction, where I thought to have had some kind of contentment? why should I lose any more hopes?  
2dly, The hindrance which they give him in the way of duty. He finds that his Estate, (more or less) Credit and Esteem among Men, his Relations, and all earthly Comforts, do many times hang upon him as Weights and Burdens, and make him go slowly and heavily toward Heaven; they suggest fear to him, when he should be resolved for God; they fill him with cares when he should be only minding things heavenly; give him many Arguments of diversion from the straight way, etc. make him go sorrowful, as the young man, If he went to sell all, etc. Mat. 19.22.  
3dly, The many occasions of Sin which they minister to him. They do not only hinder his progress, but give him many Falls; he often stumbles at them, and hurts himself, etc. 'Tis true, 'tis not the world's fault but his own; but finding himself so disposed and tempted that the world has always much advantage against him, he is very willing to be gone out of the danger of being seduced by it.  
4thly, The Avocation which it is always offering to his heart, from better and more worthy things. He cannot love God, and delight in him, and please himself with him as he would do, for the world; though the world be in some degree crucified to him, and he to it, yet 'tis always tampering with his heart, and suing for his affections, etc. and so he is weary of it. But  
Secondly, He earnestly desires to be with Christ in heaven, Psal. 73.25. Whom have I in heaven but thee? And he desires to be with Christ in heaven:  
1st. For the full freedom from Sin, and complete Holiness, which he foresees there to be had and enjoyed. When he shall appear, we shall be like him, 1 Joh. 3.2. And this was Paul's desire after the Resurrection, Phil. 3.11. If by any means I might attain to the resurrection, (that is) the state in which the dead in Christ shall rise, that is in glory, 1 Cor. 15.43. Perfection of grace is glory, and in that state the godly man arises.  
2dly, For that full contentment and satisfaction which he propounds to himself in the enjoyment of Christ. He finds a sweetness in the presence of Christ here, in that communion which he has with him in Heaven. By the taste of Joshua's Grapes in the Wilderness, he judges what 'tis to sit under the Vine in Canaan; In thy presence, says the Psalmist, is fullness of joy, and pleasures for evermore, Psal. 16.11.  
3dly, For the great Advantages which Saints have in heaven to glorify God. The great ambition of a godly man is not his own honour, but the glory of God. Now he finds that in this life he cannot praise him as he should, nor exalt him as he would. Nay, he finds that God is very often a Sufferer in his Honour, by reason of his weakness, inconstancy, and uneven walking; therefore he would fain be in that estate wherein he shall eternally glorify God, and never more dishonour him. So here he joys in hope of the glory of God, (that is) not only of his being made glorious by the gift of God, but God being glorified by himself, in hope of glorifying God.  
But some may object and say,  
Object. This desire of death seems to be above the ordinary experience of Christians. There is rarely a man to be found among the best of Saints, that is not desirous to abide in the world as bad as 'tis, rather than to go out of it, and that is not hearty afraid of death.  
Answ. 1. I answer, Among sincere Christians many are weak, and of little growth. Though a man have not attained such a willingness to entertain death as some have, he may be sincerely godly, and growing to it.  
Answ. 2. You must take these conjunctly, A desire to departed, and be with Christ. So Christians can ordinarily subscribe and say, I desire to departed, and be with Christ. Looking on the one as enough to sweeten the other, and make it desirable; else it were better for a Christian to be with Christ as he is, than die and not be with him. This Paul intimates in the next words, which is far better. As a dinner of herbs where love is, Prov. 15.17. is better than a stalled ox with hatred. A Wilderness with Manna, is better than the fleshpots in Egypt: So to be gone out of this world, and be with Christ, is far better than to be in this world.  
Answ. 3. The one part must be understood as absolutely desired, the other but relatively, to that in its relation to the other. To be with Christ, a Christian desires absolutely, he aims at it in all his faith and holiness; but die he desires not at all, save only as it serves to bring him to Christ; as Christ laid down his life to take it up, Joh. 10.17. Therefore doth my Father love me, because I lay down my life, that I might take it again. So earnest willingness, excludes not real unwillingness; as a man desires to have his Leg or Arm cut off to preserve his Body, yet is really unwilling to have the one or the other cut off.  
4thly, The best of Christians are not always actually assured of this conjunction, and relation of death, and being with Christ, and then they cannot desire death at all. Death cannot be desired, but as it's a passage to Jesus Christ; t●ke away that order which it has to a Christians being with Christ, and 'tis undesirable; and a Christian is not always sure that when he dies, he shall be with Christ.  
5thly, Though a Christian do hearty desire to departed, and be with Christ, yet he cannot fix his desire upon any particular point of time for them, as to say, Now I desire to departed, and be with Christ. For,  
1. Christians usually desire somewhat between them and death, which they apprehend conducing to their better dying, as David requests of the Lord, Spare me a little, that I may recover my strength before I go hence; and, as Moses, Lord, let me go over Jordan, etc. But now it's not the case of every Christian that he can fix upon the time, and say as Simeon, Lord, now lettest thou thy servant departed in peace. Every Christian cannot say so, though he has a desire to departed, and be with Christ.  
2. They must be determined by the Will of God, however for the time, and not by their own assignment; as Simeon, Now dismissest thou thy servant in peace, Luke 2.29. So Paul, I know not which to choose, Philip. 1.22. And so much for the proof of this Point, That well-setled and established Christians do live in an earnest desire to leave this world, and be with Christ in Heaven. I come now to the Uses. And first:  
1 Use. By this we may judge of our Attainments in Christianity. If our hearts stick fast to the world, and we have no mind to leave it. If our desires after Heaven be lose and cool, 'tis a sign we have made little progress in Christianity. If we be Christians at all, natural motion is stronger toward the end; as a Stone falling to the earth, the nearer it comes to the ground, the swifter 'tis in motion. So the further we grow in Christianity, the more heavenly-natured we grow, and so the more desirous to be there; every thing tends to its natural place. The more we grow in Grace, the more sight we have of the excellency of Heaven, and so are more willing to leave the world. Heaven is the Christian's Centre, and the nearer he comes to it, the faster he moves toward it. Time, and experience of the world, may make us less esteem earthly things, but Grace only makes us willing to leave them, because it only raises our desires to Heaven; for till we know and hope for better, we are never content to leave what we have, though it be never so sorry and undesirable. Secondly:  
Use 2. This serves to humble us for our unwillingness to leave the world, and weak desire to be with Chris. 'Tis an evidence of our little proficiency, or improficiency under means of Grace, when 'tis little in our minds and unpleasing; we hardly leave the world, and join with Christ a little while, a Sabbath, an hour; when it's grievous to us to part with any thing in the world for Christ, when we take little care to get and keep that communion with him which we might have in this world. Thirdly:  
Use 3. This serves to persuade Christians to set their affections on things above, Coloss. 3.1. That they may be lose from these earthly things, and live in a desire to departed, and be with Christ. For,  
1. This will assure you of your attainment of your desire. Earnest desire to departed, and be with Christ, is a certain evidence that when you depart, you shall be with Christ in Heaven, as the Apostle speaks in 2 Tim. 4.8. Henceforth is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day: and not to me only, but unto all them also that love his appearing; (that is) his coming to receive them to himself, etc. that long to see the very first glimpse that is to be had of him; as when a man looks for a Friend coming by Sea, he longs to see the top of the Sails of the Ship that brings him: so the Soul that loves the appearance of Jesus Christ, if there be any sign of his coming to receive them to himself, they rejoice to see the very tops of the Sails of that Ship that brings Jesus Christ to them. The Lord will never frustrate such a desire; open thy mouth thus wide, and it shall be filled, if Heaven be enough to fill it.  
2. It will make all easy that is to be suffered by the way. If once you attain to this, that you can desire to die, and be with Christ, you will not stick at sufferings on this side death; that being the King of Terrors, all other Fears are but its Subjects, and terrible only as they serve under its Banner to subdue men to it, and bring them under its power; as Paul argued, Acts 21.13. I am ready not only to be bound, but also to die at Jerusalem, for the name of the Lord Jesus. If to die, no doubt to be bound.   
ACTS XX. 24. That I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God. 
THE last and greatest step to, or into a Christian's perfection, is the Soul's resignation in death. Death, as 'tis alike certain and inevitable to all men, so 'tis equally profitable and advantageous to all Believers. But it must be noted, it's easy and comfortable to some more, to others less, in a great variety; as Job said concerning men, so we may say of Christians, One dies in his full strength, another in the bitterness of his soul, Job 21.23. (that is) one dies mourning and dejected, another joyous and triumphant, which was Paul's ambition in these words: That I may finish my course with joy.  

The Life of man is a Race, and so is his Work.  
First, His Life is a Race. Every man runs from the womb to the grave; a Stage far shorter to some indeed than 'tis to others, but it's a Race to all.  
2dly, His Work in his Life-time is a Race. Man is a busy Creature, and doth much Work, such as it is, in a little time, and therefore his action in this World is not only called in Scripture his walking, as Job 9.25. My days are swifter than a post: they flee away, they see no good. But it's called his running, and running his course, as in the Text; and in Jer. 8.6. Every man turned to his course, as the horse rusheth into the battle; (that is) to his own way and actions. John's work in the Ministry is called his course, Acts 13.25. As John fulfilled his course, he said, etc. And so Paul speaking of Christian practice, tells the Galatians, Ye did run well, Gal. 5.7. And thus the Apostles own work was his course in which he proceeded with an extraordinary swiftness; I laboured more abundantly than they all, 1 Cor. 15.10. But the course which he here speaks of finishing, is that of his life, the other of his Ministerial work being presently subjoined, And the ministry which I have received. Both these Races had the same period in Paul's intention at least, and probably in performance (though not the same speech); it was the Apostle's intention not to leave off the work of his Ministry during the term of his life; and his great desire was, that when he should finish the one, and so be taken off from the other, he might finish both with joy, the course of his life, and the course of his work; That I may finish my course with joy, and the ministry which I have received. Of the former, I may finish—  
There is nothing wherein according to nature a man is more passive than his death, and yet even death itself is sometimes attributed to men as their own act. All men are active to their own death in sinning, which is the meritorious and procuring cause of it; the wages of sin is death. Godly men are active in their own death, in a willing resignation of themselves, and delivering up of their Souls into the hand of God, as 'tis said of Jacob, Gen. 49. ult. He yielded up the spirit: So for a man to finish his course, is to die, and departed this life, which Paul earnestly desires to do with joy.  
And hence we may observe,  
Doctr. That it is a Christian's great concernment, that he may departed this life with spiritual joy and comfort; or while he lives, to consult and provide for a comfortable dying. Because first,  
Reas. 1. A Christian is subject to many Troubles in his life-time. In the world, says St. John, ye shall have tribulation, John 16. It's a sad thing, after a wearisome day, to lie down in sorrow. A servant, says Job, waits earnestly for the shadow of the evening, Job. 7.2. (that is) of his going to his rest after his days-work; whether you live regularly or loosely, if you stick to rule, men will be upon you; if you sin, God will rebuke you. 2dly,  
Reas. 2. A Christian has great need of spiritual joy to support him against the sorrows with which death is naturally accompanied. Death is so sorrowful a thing, that it would be too much misery to a godly man to endure it, without spiritual comfort; and therefore as God in kindness to him, will not leave him altogether destitute of it in so needful a time, so he himself is highly concerned to make the best and most effectual provision for it. There are three sorts of sorrows of death, that make spiritual comfort highly needful to a dying Christian.  
First, The sorrow of the parting between Soul and Body. This is the most proper and immediate sorrow of death; the union between Soul and Body is such as makes division grievous to the person. Death of itself is an enemy to Nature, and therefore it must needs be a very sorrowful thing to come under its hands; even Christ himself, that had no sin in him, was afraid of it, and prayed against it, Hebr. 5.7. When he had offered up prayers and supplications, with strong crying and tears unto him that was able to save him from death, and was heard in that he feared. The Scripture sets forth this by many significant expressions, as the pains of death, Acts 2.24 Whom God hath raised up, having loosed the pains of death. And again, the terrors of death, and the king of terrors, as Job 18.14. His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors. Again, it's called the bitterness of death, 1 Sam. 15.32. And Agag said, Surely the bitterness of death is past. And then it's called the sorrows of death, as David says in Psal. 18.4. The sorrows of death compassed me. Now seeing death is unavoidable, and has in itself so much grievousness, men have great need of comfort to make it easier and more tolerable.  
Secondly, The sorrow of parting with present mercies and comforts that we have had the use of, (if a man has not hopes of better) this also is very grievous; though he gets better, yet 'tis hard to leave the comforts which we have been used to, and in which God has been kind to us. It's said of Hezekiah, that when the message of death came to him, he wept sore, 2 Kings 20.3. though he knew his passage from hence was into a far better place; therefore God is usually pleased to mortify men to the World by Age and Sickness, before Death comes, to make it easier parting with present comforts.  
Thirdly, The sorrow of God's Rebukes and Reproofs for Sin. Death commonly brings Sin to remembrance, and awakens Conscience to inveigh against the Soul for it. So Conscience will tell us at such a time when Death's approaching, it will mind us of our Sins of Omission, the undue expense of precious time, the loss of opportunities for spiritual benefit. It will mind us of the careless use of the means of Grace. Sins of Commission, in which a man has dishonoured God, or been injurious to man. These things usually come to remembrance at such a time, and Conscience falls fiercely on the Soul for them; and this is plainly the Reproofs of the Almighty within a man, Conscience being his Deputy and Remembrancer; yea, Death itself is a Rebuke for Sin. God would never put us to the pains of Death, were it not that we have sinned: As when God pardoned the sin of David, yet he appointed him the sword to dwell in his house, as a sorrowful memorial of his sin, 2 Sam. 12.10. so he appoints all his people many afflictions in this life, though he forgives their sin; and Death at last, as an unavoidable Rebuke for sin: As if he should say, I take away your sin, and free you from the curse of my Law; but yet not a man of you shall get to Heaven, but through the pains of death, through the dark valley of the shadow of death. Yea, many times Christians have Reproofs given them in their Death, for some particular Sins which God gives them notice of; as Moses and Aaron died in the Wilderness for a Reproof of their Unbelief: And many of the Corinthians were judged of God in their Death for their Sin about the Holy Supper, 1 Cor. 11. that is, as the Apostle there expounds it, They were chastened of God, that they might not be condemned. And this is a very sorrowful thing to be smitten with Death in a Rebuke for Sin, as Moses complains of it, Deutr. 4.22. The Lord swore against me, that I shall not go into the land of Canaan. Thus Death is so sorrowful a thing, as would be too much for a Christian to endure, without spiritual comfort to take off the bitterness of it.  
Reas. 3. It is highly due to the Honour of Christianity, that a Christian should die comfortably in the exercise of spiritual joy. Christianity propounds life and glory to be enjoyed after Death, and teaches men to accept of Death as a passage to such happiness as eye hath not seen, etc. Blessed are the dead dying in the Lord, Rev. 14.13. Now if they that hold up this Profession among men, should be as sadly surprised with Death, and as much affrighted and appalled at it as other men, this would bring a shame upon their Profession, and lay it open to the reproach of those who will be ready to say, I thought you had been going home to your Father, to your beloved Jesus Christ, to your blessed Inheritance, etc. and can you die sorrowfully? Thus Christians are exercised with great Afflictions, and no appearing help. Adversaries are presently ready to ask, Where now is your God? and there is no sufficicnt Answer, but to acknowledge his comforting and supporting presence; where is He? why, here he is in our hearts and souls, strengthening and upholding us. So 'tis in the case of Death; no maintaining the credit of Religion against Reproach, but by rejoicing in the Lord when we are going out of the world; and therefore our great care should be, that we may die in peace with God.  
Reas. 4. It's a necessary part of a Christian's love to those whom he leaves behind him, to die cheerfully. A Christian's cheerful Death eases the sorrow of surviving Friends; and we should  
1. Endeavour so to go out of the world, as to leave them as little trouble as may be that stay behind us: Especially to provide what we can, that if they mourn, they may not mourn as those without hope concerning us.  
2. But besides this, A Christian's cheerful and comfortable dying, is an encouragement to others to follow him in the way of Christianity. Balaam himself desired to die the death of the righteous; but where grace is, the death of the righteous will encourage a man to live the life of the righteous, considering, as the Apostle says, the end of their conversation, Hebr. 13.7. Now for the Uses.  
Use 1. Hence we learn, That the work and care of a Christian is as lasting as his life. When he is converted to God, and believes in Christ, he must take care to live well; and when he has walked with God, and demeaned himself like a Christian in his conversation, he must have a care also to die well, that he may departed in peace, and in the joy of the Lord. They greatly mistake, that think a Christian once justified and adopted, has no more to do but stay the time when he shall go to Heaven. He must take heed how he lives▪ and have a care how he dies; so that living and dying, he has peculiar Duties to attend.  
Use 2. It shows the happiness of a Christian in his death. He dies such a death as will not only bear joy and comfort, but requires it. He has not only cause to rejoice when he goes out of this world, but aught to do it: Blessed are the dead dying in the Lord, Rev. 14.13. Men of this world please themselves in the present delights of their life, but that's a happy life indeed which tends to a pleasurable and truly joyous end.  
Use 3. The third Use teaches and exhorts Christians, to be always providing not only for a safe, but a comfortable death. And to this end take these few Directions following.  
Direct. 1. Be diligent to assure yourselves that you are reconciled to God in Jesus Christ, and at peace with him. The great terror of death is, that it brings men to the Bar of God's great judgement. But when we are once sure of Pardon, we may safely expect a justifying Sentence, and an Adjudication to Glory. And there is no danger in appearing before that Judge by whom we shall certainly be acquitted, when a man can say, I am going to my God, my Father, my Redeemer, etc. This will make it comfortable dying, as our Saviour said, I go to my Father, and your Father. This assurance made Paul triumph over death, as in Rom. 8.38. Neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, shall be able to separate us from the love of God which is in Christ Jesus our Lord. And so in 1 Cor. 15.55. O death, where is thy sting? O grave, where is thy victory?  
Direct. 2. Be much in meditation of heaven, according to the report that Scripture gives of it; that which is more and better than Eye has seen, or Ear heard; yea, a fullness of joy: Or, as as Eliphaz said to Job of hearing, Job 5.27. Hear this, and know it for thyself. Think of these things for yourselves— How happy shall I be if once I may behold the face of God in Righteousness; be like him, and see him as he is. When the Prodigal thought what was in his Father's House, it made him glad to return; and that's the Argument that our Saviour gives his Disciples against trouble in this World, the consideration of what is provided for them in his Father's House: John 14.2. In my father's house are many mansions: And in Phil. 3.20. Our conversation is in heaven, whence also we look for the Saviour, the Lord Jesus Christ. We look at things not seen.  
Direct 3. Be always labouring to discharge yourselves of earthly hopes. We are looking for some contentment in things of this World, and that makes Death more unacceptable. But you have no certainty of any Earthly comfort that you can propound to yourselves; and be it what it will, there is better to your satisfaction to be had in Heaven. Remember what Leah and Rachel said to Jacob, Is there any portion or inheritance yet for us? etc. Gen. 31.14. That made them willing to go into Canaan: They had no expectation left in Padan-Aram.  
Direct. 4. Endeavour always to maintain uprightness and sincerity of heart. That's the comfort of Christians while living and dying; that's comfort while we live, 2 Cor. 1.12. Our rejoicing is this, the testimony of our conscience. And when we die, Psal. 37.37. Mark the perfect man, and behold the upright; for the end of that man is peace. And so Prov. 14.32. The righteous has hope in his death.  
Direct. 5. Diligently apply yourselves to all duties of righteousness and goodness toward men. It conduces much to the comfort of our death, to live as, in the exercise of holiness toward God, so in practice of honesty and goodness to men. It helps to make a man wait with confidence for the coming of Christ: Tit. 2.12, 13. Teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ. See how Paul takes his dying leave of the Ephesians, though he was not presently to die, Acts 20.33. I have coveted no man's silver, or gold, or apparel. Sixthly and Lastly:  
Direct. 6. Live in a continual exercise of faith in Jesus Christ for remission of sin, and everlasting life. Be always trusting, and renewing your confidence in Christ: There is no preserving our assurance of peace with God, no maintaining of our hope of glory, without continual recourse had to the great Advocate, for the saving benefits of his Mediation. He can never die comfortably, that doth not always live by faith: 2 Tim. 4.7. I have fought a good fight, I have finished my course, I have kept the faith. The continual exercise of judgement and holy discretion in our Actions, is a keeping of Judgement; Psal. 106.3. Blessed are they that keep judgement, and he that doth righteousness at all times: So the continual exercise of Faith is a keeping of Faith; which confirms the Soul against the fear of Death and Judgement. 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day. Thus now have I endeavoured to show you what is necessary to a Christian's comfortable passage through this World; and that's the last thing of a Christian's motion towards his Perfection, To go well out of this World. And now this work of a Christian's motion towards his Perfection, I shall conclude with this: I have finished my course.     
FINIS.