Chapter II.--The Duty of Closing with God's Plan of Saving Sinners by Christ Jesus
Having premised these things, I say, if men do not find in themselves the marks
of a saving interest in Christ, spoken of in the former part of the treatise;
then, for securing their state, they ought forthwith, with all diligence,
personally and heartily to accept of and close with God's device of saving
sinners by Christ Jesus, held out in the gospel. In handling of this we
shall show-- 1. What it is to accept of and close with that noble device.
2. That it is the necessary duty of those who would be in favour with God and
secure their souls. 3. What is previously required of those who perform this
duty. 4. What are the qualifications and properties of this duty, if rightly
managed. 5. What are the native consequences of it, if it be performed
aright.
1. As for the first, What it is to close with God's device of saving sinners by
Christ Jesus, held out in the gospel. Here we must remember, as we showed
before, that at first God willed man to abide in His favour, by holding fast
his first integrity in which he was created; but man by his transgression lost
God's favour, made void that covenant of works, and put himself in to an utter
incapacity to regain the Lord's friendship, which he had lost by his sin, and
to rescue himself from the curse and wrath now due to him for sin, or any way
to procure his own salvation: but the Lord has freely manifested another way of
repairing man's lost estate, namely, by sending His Son Christ Jesus in the
flesh, to satisfy His justice for the sins of the elect, and to restore in them
His image, now defaced, and to bring them unto glory; and He has made open
proclamation in the church, that whosoever will lay aside all thoughts of
saving themselves by the covenant of works, or inherent righteousness, and will
agree heartily to be saved by Christ Jesus, they shall be restored to a better
condition than formerly man was in, and shall be saved. So then, to close with
God's device of saving sinners by Christ Jesus, is to quit and renounce all
thoughts of help or salvation by our own righteousness, and to agree unto this
way which God has found out: it is to value and highly esteem Christ Jesus as
the treasure sufficient to enrich poor sinners; and with the heart to believe
this record, that there is life enough in Him for men: it is to approve this
plan and acquiesce in it, as the only way to true happiness: it is to point
towards this mediator, as God holdeth Him out in the gospel, with a desire to
lay the stress of our whole state on Him. This is that which is called faith or
believing, the 'receiving of Christ,' or 'believing on His name.' (John 1: 12.)
This is that 'believing on the Lord Jesus Christ,' commanded to the jailer for
his safety. (Acts 16: 31.) This agreeth to all the descriptions of justifying
faith in the Scripture. This answers to the type of looking to the 'brazen
serpent lifted up in the wilderness' (John 3: 14, 15); and this is supposed in
all those ordinary acting of faith to which promises are annexed in the
Scripture; and will be found in all who have got the new heart from God, and it
will be found in none else.
As to the second thing, namely, That this is the necessary duty of all such
as would be in favour with God and secure their souls; it appeareth thus:--
1. This closing with God's device or believing in Christ, is commanded
everywhere in Scripture by the Lord as the condition of the new covenant,
giving right and title unto all the spiritual blessings of the same; for it is,
upon the matter, the receiving of Christ. This is commanded, when God bids 'men
come and buy,' that is, appropriate all, by closing with that device. (Isa. 55:
1) 'Come unto me, all ye that labour and are heavy laden, and I will give you
rest.' (Matt. 11: 28.) The weary are commanded to come unto Him thus, for their
rest--'This is His commandment, that we should believe on the name of His Son
Jesus Christ.' (1 John 3: 23.) This is enough to prove it a duty incumbent. But
further, it is such a duty as only gives right and title to a sonship; for only
they who receive Him are privileged to be sons--'But as many as received Him,
to them gave He power to become the sons of God, even to them that believe on
His name.' (John 1: l2.) 2. It appears to be the necessary duty of all,
thus: No less than this does give an opportunity for God, offering Himself to
be our God in Christ; and no less than this does answer our profession, as we
are in covenant with Him, as members of His visible church. The Lord offereth
to be our God in Christ; if we do not close with the offer, laying aside all
thoughts of other ways by which we may attain to happiness, we give no
opportunity to him. He saith--'This is my beloved Son, in whom I am well
pleased, hear ye Him. (Matt. 17: 5.) If we close not with the offer, we give no
answer unto God. Moreover, we are all 'baptized in the name of the Lord Jesus
Christ, for the remission of sins.' (Acts 2: 38.) Now, unless we close with
Christ, as aforesaid, we falsify that profession: therefore, since this is the
thing which does answer God's offer in the gospel, and maketh good our
profession, as members of His church, it is a necessary duty lying upon us.
3. Whatsoever a man has else, if he do not thus close with God's device
concerning Christ Jesus, and do not receive Him, it does not avail, either as
to the accepting of His person, or of His performances, or as to the saving of
His soul. Men are accepted only in Christ the beloved--'To the praise of the
glory of His grace, wherein He has made us accepted in the Beloved.' (Eph. 1:
6.) Abel and his offering are accepted by faith. 'Without faith;t is impossible
to please God' (Heb. 11: 4, 6); and 'He that believeth not is condemned
already, and shall not see life, but the wrath of God abideth on him.' (John 3:
18, 36.) For want of this, no external title does avail; the children of the
kingdom are 'cast out,' if this be wanting. (Matt. 8: 10-12.) The people of
Israel are like other heathens, in regard of a graceless state, lying open to
the wrath of God- -'Behold, the days come, saith the Lord, that I will punish
all them which are circumcised with the uncircumcised, Egypt and Judas, and
Edom; for all these nations are uncircumcised, and all the house of Israel are
uncircumcised in the heart.' (Jer. 9: 25, 26.) If men do not believe that He
who was slain at Jerusalem, who was called Christ Jesus, and witnessed unto by
the prophets, and declared to be the Son of God by many mighty works--I say, if
men do not believe that He is the way, and close not with Him as the only way,
they shall die in their sins--'I said therefore unto you, that ye shall die in
your sins; for if ye believe not that I am He, ye shall die in your sins.'
(John 8: 24.) We say, then, it is a most necessary duty thus to close with
Christ Jesus, as the blessed relief appointed for sinners. Every one who is
come to years of understanding, and hearth this gospel, is obliged to take to
heart his own lost condition, and God's gracious offer of peace and salvation
through Christ Jesus, and speedily to flee from the wrath to come, by accepting
and closing with this offer, heartily acquiescing therein as a satisfying way
for the salvation of perishing sinners. And, that all may be the more
encouraged to set about this duty, when they hear Him praying them to be
reconciled unto Him, let them remember that peace and salvation are offered in
universal terms to all without exception: 'If any man will,' he shall be
welcome. (Rev. 22: 17.) If any thirst, although after that which will never
profit, yet they shall be welcome here, on the condition aforesaid--'Ho, every
one that thirsteth, come ye to the waters, and he that has no money: come ye,
buy and eat; yea, come, buy wine and milk, without money and without price.
Wherefore do ye spend money for that which is not breads and your labour for
that which satisfieth not? Hearken diligently unto me, and eat ye that which is
good, and let your soul delight itself in fatness. Incline your ear, and come
unto me: hear, and your soul shall live: and I will make an everlasting
covenant with you, even the sure mercies of David.' (Isa. 55: 1-3.) All are
'commanded to believe.' This is His commandment, 'that we should believe on the
name of His Son Jesus Christ.' (1 John 3: 23.) The promises are to all who are
externally called by the gospel. God excludes none, if they do not exclude
themselves--'The promise is unto you, and to your children, and to all that are
afar off, even as many as the Lord our God shall call.' (Acts 2: 39.) So that
if any desire salvation, they may come forward, 'He will in no wise cast them
out' (John 6: 37), being 'able to save to the uttermost them that come unto God
through Him.' (Heb. 7: 25.) And those who have long delayed to take this matter
to heart, have now the more need to look to it, lest what belongs to their
peace be hid from their eyes. But all these words will not take effect with
people, until 'God pour out His Spirit from on high' (Isa. 32: 15); to cause
them to approach unto God in Christ; yet we must still press men's duty upon
them, and entreat and charge them, by the appearing of the Lord Jesus Christ,
and their reckoning to Him in that day, that they give the Lord no rest until
He send out that 'Spirit, which He will gee to them who ask it' (Luke 11: 13),
and cause them to know what belongs unto their peace, and bring them to their
duty.
We come now to speak of the third thing which is previously required of those
who are to perform this duty. Men must not rashly, inconsiderately, and
ignorantly, rush in upon this matter, saying, they approve of the device of
saving sinners by Christ, and will acquiesce and rest on Him for safety. Often
men do deceive themselves here, and do imagine that they have done the thing.
We shall, therefore, notice some things pre-required in a person who is to
close with Christ Jesus; which, although we offer not as positive
qualifications, fitting a man for Christ that way: 'Come--without money, and
without price' (Isa. 55: 1); vet they are such things as without them a man
cannot knowingly and cordially perform the duty of believing on Christ Jesus.
Besides the common principles which are to be supposed in those who live under
gospel-ordinances; as the knowledge that men have immortal souls; that soul and
body will be united again at the last day; that there is a heaven and hell, one
of which will be the everlasting portion of all men; that the Old and New
Testaments are the true word of God and the rule of faith and manners; that
every man is by nature void of the grace of God, and is an enemy unto God, and
an heir of condemnation; that reconciliation is only by the Mediator Christ
Jesus; that faith unites unto Him, and is the condition of the new covenant;
that holiness is the fruit of true faith, and is to be followed as that without
which no man shall see God: I say, besides these things, the knowledge of which
is necessary, it is required of him who would believe on Christ Jesus--
First, That he take to heart his natural condition; and here he must know some
things, and be very serious about them; I say, he must know some things; as
1. That as he was born a rebel and an outlaw unto God, so he has by many actual
transgressions disobeyed God, and ratified the forfeiture of His favour: yea, a
man should know many particular instances of his rebellion on all hands; as
that he is a liar, Sabbathbreaker, blasphemer, or the like; as Paul speaketh
very particularly of himself afterwards-- 'Who was before a blasphemer, and a
persecutor, and injurious.' (1 Tim. 1: 13.) 2. The man must know that the
wrath of God denounced in Scripture is standing in force against those very
sins whereof he is guilty, and so, consequently, he is the party undoubtedly
against whom God, who cannot lie, has denounced war. A man must know, that when
the Scripture saith, 'Cursed is he that offereth a corrupt thing unto God'
(Mal. 1: 14); it speaketh against him for his superficial service performed
unto God with the outward man, when his heart was far off. When the word saith,
'The Lord will not hold him guiltless that taketh His name in vain' (Exod. 20:
7), the man must know it speaketh against himself, who has often carelessly
profaned that dreadful name, before which all knees shall bow (Phil. 2: 10);
and which His enemies do take in vain. (Psa. 139: 20.) When the word saith,
'Cursed is he that does the work of the Lord negligently' (Jer. 48: 10), the
man must know that it speaks against himself, who has irreverently, with much
wandering of heart, and drowsiness, heard the word preached; and without sense,
faith, or understanding, has often prayed before him. When the word saith, 'Woe
be unto him that giveth his neighbour drink, and putteth his bottle to him, to
make him drunk also' (Hab. 2: 15,16), the man must know that it is spoken
against himself, who has gloried in making his neighbour drunk, and that
dreadful wrath is determined by the Lord against him according to that
scripture. When the word saith, 'God will judge unclean persons' (Heb. 13: 4),
and will exclude them from the 'New Jerusalem, and they shall have their part
in the lake which burneth with fire and brimstone' (Rev. 21: 8); the man must
know that the Scripture speaketh these very words against him, he being an
unclean person; so that he is the person against whom the curses of the law do
directly strike. 3. A man must know that he has nothing of his own to
procure his peace, and to set him free from the hazard under which he lieth;
because 'all his righteousness is as an unclean thing.' (Isa. 64: 6.) His
prayers, his other services done to God, his alms-deeds, etc., are not
acceptable unto God, since they came not from a right principle in his heart,
and were not performed in a right way, nor upon a right account, nor for a
right end; his 'sacrifices have been an abomination unto God.' (Prov. 21: 27.)
4. He must know, that as he is void of all the saving graces of the Spirit, as
the true love of God, the true fear of his name, godly sorrow for sin, etc., so
particularly, that he wants faith in Christ, who taketh away the sins of all
them who believe on Him. Until a man know this, he will still leave all his
debt and burden, without care or regard anywhere else, before he bring it to
the Surety. Now, not only must a man know these things, as I said before,
but he must also very seriously take them to heart; that is to say, he must be
affected with these things, and must be in earnest about them, as he used to be
in other cases in which he is most serious; yea, he should be more in earnest
here than in other cases, because it is of greater concernment unto him. This
seriousness produceth-- 1. A taking of salvation to heart more than anything
else. Shall men be obliged to 'seek first the kingdom of God?' (Matt. 6: 33);
is there but 'one thing necessary?' (Luke 10: 42); shall Paul 'count all things
loss and dung' for this matter (Phil. 3: 8); is a man a loser, if he gain 'the
whole world and lose his own soul?' (Mark 8: 36); shall this be the only ground
of joy, 'that men's names are written in the book of life?' (Luke 10: 26); and
shall not men, who would be reckoned serious, take their soul and salvation
more to heart than anything else? Surely it cannot fail. Let none deceive
themselves. If the hazard of their soul, and the salvation thereof, and how to
be in favour with God, have not gone nearer to their heart than anything in the
world beside, it cannot be presumed, upon just grounds, that they have known
sin, or God, or the eternity of His wrath, aright. 2. This seriousness
breaks the man's heart, and causeth the stoutness of it to faint, and leadeth
it out to sorrow as for a firstborn. (Zech. 12: 10.) I grant their sorrow will
better suit that scripture afterwards, when they apprehend Christ pierced by
their sins. 3. It leads the man to a self-loathing. A man taking up himself
so, cannot but loathe himself for his abominations, whereby he has destroyed
himself. There is somewhat of that spirit of revenge, which is mentioned as a
fruit of true repentance 'This selfsame thing that ye sorrowed after a godly
sort, what carefulness it wrought in you; yea, what revenge?' (2 Cor. 7: 11.)
4. This seriousness makes the man peremptory to find relief; since it is not in
himself. He dare not put off and delay his business as before; and this is
indeed required, that he finds himself so pursued and urged to it, that he
flees for refuge somewhere. I grant some have a higher and some a lesser degree
of this seriousness, as we showed in the former part of this treatise: but if
we speak of the Lord's ordinary way of working with those who are come to age,
we say, they must very seriously take their soul's estate to heart, despairing
of help in themselves, since 'the whole need not a physician, but those who are
sick.' (Matt. 9: 12.) As for the measure, we plead only that which probably
supposes that a man will be induced thereby to treat cordially with Christ, on
any terms he does offer himself to be closed with. The second thing
pre-required of him who would believe on Christ Jesus is, He must know and take
to heart the way of escape from God's wrath; the Spirit must convince him of
that righteousness. Here a man must understand somewhat distinctly, that God
has devised a way to save poor lost man by Jesus Christ, whose perfect
righteousness has satisfied offended justice, and procured pardon and
everlasting favour to all those whom he persuadeth, by this gospel, to accept
of God's offer--'Be it known unto you, therefore, that through this man is
preached unto you the forgiveness of sins; and by Him all that believe are
justified from all things.' (Acts 13: 38, 39.) 'As many as received Him, to
them gave He power to become the sons of God, even to them that believe on His
name.' (John 1: 12.) So that no person is excluded, of whatsoever rank or
condition, whatsoever has been his former way, unless he be guilty of the sin
against the Holy Ghost, which is a malicious hatred and rejection of the remedy
appointed for sinners, as we shall hear; for 'all manner of sins' are forgiven
unto those who accept of the offer in God's way. (Matt. 12: 31.) 'He is able to
save to the uttermost them that come unto God through Him.' (Heb. 7: 25.)
The third thing pre-required is, A man must know, that as God has not excluded
him from the relief appointed, so He is willing to be reconciled unto men
through Christ, and has obliged men to close with Him through Christ Jesus, and
so to appropriate that salvation to themselves. He not only invites all to
come--'Ho every one that thirsteth, come ye to the waters, and he that has no
money: come ye, buy and eat; yea, come, buy wine and milk, without money and
without price' (Isa. 55: 1, 2); and welcometh all that come, as we find in the
gospel, and commendeth those who come, as the centurion and the woman of Canaan
(Matt. 8: 10; 15: 28); and chideth for not coming and closing with Him, 'Ye
will not come to Me, that ye might have life' (John 5: 40); and condemneth for
not closing so with Him: 'He that believeth not is condemned already' (John 3:
18);--but He also commandeth all to believe on Christ: 'This is His
commandment, that we should believe on the name of His Son Jesus Christ.' (1
John 3: 23.) So that a man is not to question the Lord's willingness to receive
men who go to Christ honestly, for God has abundantly cleared that in
Scripture. Unless a man know so much, he will scarcely dare to lay his heart
open for that noble device of saving sinners, or adventure the whole weight of
his salvation upon Christ Jesus. The fourth thing pre-required is, The man
who would close with Christ Jesus, must resolve to break all covenants with
hell and death--'Because ye have said, we have made a covenant with death, and
with hell are we at agreement; when the overflowing scourge shall pass through,
it shall not come unto us; for we have made lies our refuge, and under
falsehood have we hid ourselves.' (Isa. 28: 15.) Whatsoever known evil men are
engaged in, they must resolve to forego it; for there is no concord between
Christ and Belial. (2 Cor. 6: 14-18.) The Lord requireth that they who would
expect 'Him to be for them, should not be for another.' (Hos. 3: 3.) This is
far from evangelical repentance, which I grant does not precede a man's closing
with Christ by faith: there is little here beyond a disregard of those things
into which a man was formerly devoted, and a slighting what he was mad upon,
because he sees himself destroyed thereby, and relief now offered; upon which
his heart beginneth to be more intent that formerly it was. After this when
Christ is looked upon alone, His worth and beauty do appear, so as among all
the gods there is none like unto Him, and He appeareth as a sufficient covering
of the eyes to all who obtain Him: upon which the heart loves God's device in
the new covenant, and desires to lay its weight upon Christ rather than any
other way, bending towards Him; and so the man becomes a believer. Now, I
will not say that all these things, whereof we have spoken, are formally,
orderly, and distinctly found in every person before he close with God in
Christ; for the way of the heart with Christ may be added to 'the four
wonderful things.' (Prov. 30: 18.) It is hard to trace the heart in its
translation from darkness to light; yet we hold out the most ordinary and
likely way to him who does ask the way; debarring thereby ignorant and
senseless persons from meddling, and discharging them from pretending to any
interest in Him whilst they remain such.
IV.--Some of the properties and native consequences of true believing
The fourth thing we proposed to speak to is, The properties of this duty, when
rightly gone about. I shall only mention a few. 1. Believing on Christ must
be personal; a man himself and in his own proper person must close with Christ
Jesus--'The just shall live by his faith.' (Hab. 2: 4.) This saith, that it
will not suffice for a man's safety and relief, that he is in covenant with God
as a born member of the visible church, by virtue of the parent's subjection to
God's ordinances: neither will it suffice that the person had the initiating
seal of baptism added, and that he then virtually engaged to seek salvation by
Christ's blood, as all infants do: neither does it suffice that men are come of
believing parents; their faith will not instate their children into a right to
the spiritual blessings of the covenant; neither will it suffice that parents
did, in some respects, engage for their children, and give them away unto God:
all these things do not avail. The children of the kingdom and of godly
predecessors are cast out. Unless a man in his own person have faith in Christ
Jesus, and with his own heart approve and acquiesce in that device of saving
sinners, he cannot be saved. I grant, this faith is given unto him by Christ;
but certain it is, that it must be personal. 2ndly, This duty must be
cordial and hearty--'With the heart man believeth unto righteousness.' (Rom.
10: 10.) A man must be sincere, and without guile, in closing with Christ,
judging Him the only covering of the eyes, not hankering after another way. The
matter must not swim only in the head or understanding, but it must be in the
heart: the man must not only be persuaded that Christ is the way, but
affectionately persuaded of it, loving and liking the thing, having complacency
in it; so that 'it is all a man's desire,' as David speaketh of the covenant.
(2 Sam. 23: 5.) If a man be cordial and affectionate in anything, surely he
must be so here in this 'one thing that is necessary.' It must not be simply a
fancy in the head, it must be a heart-business, a soul business; yea, not a
business in the outer court of the affections, but in the flower of the
affections, and in the innermost cabinet of the soul, where Christ is formed.
Shall a man be cordial in anything, and not in this, which comprises all his
chief interests and his everlasting state within it? Shall 'the Lord be said to
rejoice over a man as a bridegroom rejoiceth over his bride?' (Isa. 62: 5); and
'to rest in His love with joy?' (Zeph. 3: 17); and shall not the heart of man
go out and meet Him here? The heart or nothing; love or nothing; marriage-love,
which goes from heart to heart; love of espousals, or nothing--'My son, give me
thine heart.' (Prov. 23: 26.) 'Though I bestow all my goods to feed the poor
and though I give my body to be burned, and have not charity, it profiteth me
nothing.' (1 Cor. 13: 2.) I will not say that there is in all, as soon as they
believe, a prevailing sensible love, which maketh sick; but there must be in
believing, a rational and kindly love, so well grounded and deeply engaged,
that 'many waters cannot quench it. It is strong as death, and jealousy in it
burneth as fire. ' (Cant. 8: 6, 7.) 3. The third property or qualification
of believing, as it goes out after Christ, is that it must be rational. By this
I mean that the man should move towards God in Christ, in knowledge and
understanding, taking up God's device of saving sinners by Christ as the
Scripture holds it out; not fancying a Christ to himself otherwise than the
gospel speaketh of Him, nor another way of relief by Him than the word of God
holdeth out. Therefore we find knowledge joined to the covenant between God and
man as a requisite--'And I will give them a heart to know Me, that I am the
Lord; and they shall be my people, and I will be their God.' 'And they shall
teach no more every man his neighbour, and every man his brother, saying, Know
the Lord: for they shall all know Me, from the least of them unto the greatest
of them, saith the Lord.' (Jer. 24: 7; 31: 34.) I mean also, that a man must be
in calmness of spirit, and as it were in his cold blood, in closing with Christ
Jesus; not in a simple fit of affection, which soon vanisheth--'He that
received the seed into stony places, the same is he that heareth the word, and
anon with joy receiveth it' (Matt. 13: 20); nor in a distemper through some
outward distress, as the people were, 'when He slew them, then they sought Him;
and proved not steadfast in the covenant' (Psa. 78: 34); nor under a temptation
of some outward temporary interest, as Simon Magus was when he believed. A man
must act here rationally, as being master of himself, in some measure able to
judge of the good or evil of the thing as it stands before him. 4. The
fourth is faith; as it goes out rationally, so it goes out resolutely. The poor
distressed people in the gospel did most resolutely cast themselves upon
Christ. This resoluteness of spirit is in respect to all difficulties that lie
in the way; violence is altered to these. The man whose heart is a laying out
for Christ Jesus, cannot say, 'There is a lion in the street.' (Prov. 26: 13.)
If he cannot have access by the door, he will break through the roof of the
house. (Luke 5: 19.) He often does not regard that which the world calls
discretion or prudence, like Zaccheus, climbing up on a tree to see Christ,
when faith was forming in his bosom. (Luke 19.) This resoluteness of spirit
foresees what inconveniences may follow, and disregards all these; at least
resolving over all these, like a wise builder who reckoneth the expense
beforehand. (Luke 14: 28.) This resoluteness is also in regard to all a man's
idols, and such weights as would easily beset him, if he did not follow after
Christ over them all, like that blind man who did cast his garment from him
when Christ called him. (Matt. 10: 50.) This resoluteness in the soul
proceedeth from desperate self-necessity within the man, as it was with the
jailer (Acts 16: 30); and from the sovereign command of God, obliging the man
to move towards Christ--'This is His commandment, that we should believe on the
name of His Son Jesus Christ' (1 John 3: 23); and from the good report gone
abroad of God, that 'He putteth none away that come unto Him through Christ'
(John 6: 37); but commends such as do adventure over the greatest difficulties,
as the woman of Canaan. (Matt. 15: 28.) But, above all, this resoluteness does
proceed from the arm of JEHOVAH, secretly and strongly drawing the sinner
towards Christ--'No man can come to Me, except the Father, which has sent Me,
draw him.' (John 6: 4.) I will not say that every one, closing with Christ
in the offers of the gospel, has all the above thoughts formally in his mind;
yet, upon search, it will be found, if he be put to it, or put in mind of these
things, they are then uppermost in the soul. By what is said, it manifestly
appears that many in the visible church had need to do somewhat further for
securing of their soul, when they come to years of discretion, than is found to
have been done by them before, in the covenant between God and the church,
sealed to them in baptism. From what is said also, there is a competent
guard upon the free grace of God in the gospel, held out through Christ Jesus;
so that ignorant, senseless, profane men, cannot with any shadow of reason,
pretend to an interest in it. It is true, believing in Christ, and closing with
Him as a perfect Saviour, seemeth easy, and every godless man saith that he
believes on Him: but they deceive themselves, since their soul has never
cordially, rationally, and resolutely gone out after Christ Jesus, as we have
said. It may be, some wicked men have been enlightened (Heb. 6: 4); and have
found some reality in their fear--'Felix trembled' (Acts 24: 25);--or in their
joy--'He that received the seed into stony places, the same is he that hearth
the word, and anon with joy receiveth it' (Matt. 13: 20); and Herod heard John
'gladly' (Mark 6: 20);--but not having engaged their heart in approaching to
God (Jer. 30: 21), have either sat down in that common work, as their
sanctuary, until the trial came--'When tribulation or persecution ariseth
because of the word, by and by he is offended' (Matt. 13: 21);--or, 'they
return back with the dog to their vomit,' from which they had in some measure
'escaped by the knowledge of the Lord and Saviour' (2 Peter 2: 20-22); or they
utterly fall away to the hatred and malicious despising and persecuting of
Christ and His interests, from whence hardly can they be recovered--'For it is
impossible for those who were once enlightened, and have tasted of the heavenly
gift, and were made partakers of the Holy Ghost, and have tasted the good word
of God, and the powers of the world to come, if they shall fall away, to renew
them again unto repentance; seeing they crucify to themselves the Son of God
afresh, and put Him to an open shame.' 'For if we sin wilfully after that we
have received the knowledge of the truth, there remaineth no more sacrifice for
sins.' 'Of how much sorer punishment, suppose ye, shall he be thought worthy,
who has trodden under foot, the Son of God, and has counted the blood of the
covenant, wherewith he was sanctified, an unholy thing, and has done despite
unto the Spirit of grace?' (Heb. 6: 4-6; 10: 26-29.) Which things should
provoke men to be serious in this great business.
"We come now to speak to the fifth thing proposed, and that is, What are the
native consequences of true believing? I shall reduce what I have to speak of
them to these two, namely, Union with God, and communion. First, then, I say,
When a sinner closets with Christ Jesus, there is presently an admirable union,
a strange oneness between God and the man. As the husband and wife, head and
body, root and branches, are not to be reckoned two but one; so Christ, or God
in Christ, and the sinner closing with Him by faith, are one--'We are members
of His body, of His flesh, and of His bones.' (Ephes. 5: 30.) He that is so
'joined unto the Lord is one spirit' (1 Cor. 6: 17); as the Father is in the
Son, and Christ in the Father, so believers are one in the Father and the Son;
they are one, as the Father and Son are one. The Father in Christ, and Christ
in believers, that they may be 'made perfect in one.' O what a strange
interweaving and indissoluble union here! (John 7: 21-26.) Because of this
union betwixt God and the believer, 1. They can never hate one another.
Henceforth the Lord will never hate the believer--'As no man hateth his own
flesh at any time, but cherisheth and nourisheth it,' so does Christ His
people. (Eph. 5: 29.) He may be angry, so as to correct and chastise the man
that is a believer; but all He does to him is for his good and advantage--'All
the Lord's paths must be mercy and truth to him.' (Psa. 25: 10.) 'All things
work together for good to him.' (Rom. 8: 28.) On the other side, the believer
can never hate God maliciously; for--'He that is born of God sinneth not.' (1
John 3: 9.) For the Lord has resolved and ordained things so, that His hand
shall undoubtedly so be upon all believers for good, that they shall never be
permitted to hate Him, and so be plucked out of His hand. 2. Because of this
union there is a strange sympathy and fellow-feeling between God and the
believer: the Lord is afflicted with the man's affliction. (Isa. 63: 9.) He
does tenderly, carefully, and seasonably resent it, as if He were afflicted
with it. He who toucheth the believer, toucheth the apple of the Lord's eye
(Zech. 2: 8)--'He is touched with the feeling of their infirmities' (Heb. 4:
15); and 'precious in His sight is their death.' (Psa. 116: 15.) In a word,
what is done to them, is done unto Him; and what is not done unto them, is not
done unto Him--'He that receiveth you, receiveth Me.' (Matt. 10: 40.) 'Inasmuch
as ye have done it unto one of the least of these My brethren, ye have done it
unto Me: inasmuch as ye did it not to one of the least of these, ye did it not
to Me.' (Matt. 25: 40, 45.) On the other part, the 'zeal of His house'
occupieth the heart of the believer. (Psa. 69: 9.) 'The Lord's reproach'
lighteth on the believer. If it go well with His affairs, that is the business
of His people. So there is a strange sympathy between God and believers, all by
virtue of the union between them; because of which, men should hate everything
which would compete with Him in their love or affections, and should disdain to
be slaves to the creatures, since these are the servants of their Lord and
husband, and their servants through Him. What a hateful thing for a queen to
disgrace herself with the servants of her prince and husband! It is also a
shame for a believer to be 'afraid of evil tidings,' since the Lord, with whom
he is one, alone ruleth all things, 'and does whatsoever pleaseth Him in heaven
and earth.' 'All things are yours, and ye are Christ's, and Christ is God's.'
'Surely he shall not be moved for ever, he shall not be afraid of evil tidings;
his heart is fixed, trusting in the Lord; his heart is established, he shall
not be afraid.' 'Our God is in the heavens, He has done whatsoever He pleased.'
(1 Cor. 3: 21, 23; Psa. 112: 6, 7; 115: 3.) The other great consequence of
believing, is an admirable unparalleled communion, by virtue whereof, 1. The
parties themselves do belong each to the other. The Lord is the God of His
people; He Himself, Father, Son, and Holy Ghost, is their God, in all His
glorious attributes; His justice as well as His mercy; His wisdom, power,
holiness, etc., for He becomes the God of His people, as He often speaks in the
covenant. On the other part, believers are His people. In their very persons
they are His, as the covenant does speak; they shall be His people; their head,
their heart, their hand, etc.; whatsoever they are, they are His. 2. By
virtue of this communion they have a mutual interest in one another's whole
goods and property, so far as can be useful. All the Lord's word belongs to the
believer; threatening as well as promises are for his good; all His ways, all
His works of all sorts, special communications, death, devils, even all things
so far as can be useful-- 'All things are yours; whether Paul, or Apollos, or
Cephas, or the world, or life, or death, or things present, or things to come;
all are yours, and ye are Christ's, and Christ is God's.' (1 Cor. 3: 21-23.) On
the other side, all that belongs to the believer is the Lord's; heritage,
children, life, wife, credit, etc., all is at His disposing; if any of these
can be useful to Him, the believer is to forego them, else he falsifies that
communion, and declares himself in so far unworthy of Christ. 'If any man come
to me, and hate not his father; yea, and his own life also, he cannot be my
disciple.' (Luke 14: 26.) 3. By virtue of this communion, there should be
much intimacy and familiarity between God and the believer. The Lord may
interfere with any thing which belongs to the believer, and do unto him what
seemeth good to Him; and the man is not to mistake, or say unto God, 'What does
Thou' except in so far as concerns His duty: yea, He is still to say, in every
case, 'Good is the word and will of the Lord.' (Isa. 38: 8; 2 Kings 4: 23, 26.)
On the other part, the believer may, in a humble way, be homely and familiar
with God in Christ; He may come with 'boldness to the throne of grace' (Heb. 4:
16); and present his addresses unto God. He is no more a stranger unto God, so
that he needs not speak unto God as one who has acquaintances to make every
hour, as many professors do; which makes a great inconsistency in their
religion. The believer also may lay open all his heart unto God--'I have
poured out my soul before the Lord' (1 Sam. 1: 15); and impart all his secrets
unto Him, and all his temptations, without fear of a mistake. The believer also
may inquire into what God does, in so far as may concern his own duty, or in so
far as may ward off mistakes respecting the Lord's way, and reconcile it with
His words: so Job says, 'Though He slay me, yet will I trust in Him; but I will
maintain mine own ways before Him.' (Job 13: 15.) The believer is a friend in
this respect, as 'knowing what the Master does;' see Gen. 18: 23; Jer. 12: 1;
Isa. 63: 17. The believer also may draw near daily unto God with all his
failings, and seek repentance, pardon, and peace, through the advocacy of
Christ-- 'Him has God exalted with His right hand, to be a Prince and a
Saviour, to give repentance to Israel and forgiveness of sins.' (Acts 5: 31.)
'If any man sin, we have an advocate with the Father, Jesus Christ the
righteous.' (1 John 2: 1.) O how often in one day may the believer plead
pardon, if he intend not to mock God, nor turn His grace into licentiousness!
The Lord has commanded men to forgive seventy times seven in one day; and has
intimated there, in a parable of a king who took account of his servants, how
much more the Master will forgive. (Matt. 18: 22-28.) The believer also may
intrust God with all His outward concerns, for He cares for these things 'If
God so clothe the grass of the field, shall He not much more clothe you, O ye
of little faith? Therefore, take no thought, saying, what shall we eat, or what
shall we drink, or wherewithal shall we be clothed? For your heavenly Father
knoweth that ye have need of all these things.' (Matt. 6: 30-32.) 'Casting all
your care upon Him, for He cares for you.' (1 Peter 5: 7.) Yea, the believer
may humbly put God to it to make Him forthcoming to him in all such cases as
beseemeth, and to help him to suitable fruit in every season, 'even grace in
time of need.' (Heb. 4: 16.) Yea, how great things may believers seek from him
in Christ Jesus, both for themselves and others! 'If we ask anything according
to His will, He heareth us.' (1 John 5: 14, 15.) 'Whatsoever ye shall ask in my
name, that will I do.' (John 14: 13.) 'Ask of me things to come concerning my
sons: and concerning the work of my hands, command ye me.' (Isa. 45: 11.) It is
the shame and great prejudice of His people that they do not improve that
communion with God more than they do: Christ may justly upbraid them, 'that
they ask nothing in His name.' (John 16: 24.) By what is said, it appears of
how great consequence this duty of believing is, by which a man closes with
Christ Jesus, whom the father has sealed and given for a covenant to the
people. It is so honorable to God, answering His very design, and serving His
interest in the whole contrivance and manifestation of the gospel; and it is so
advantageous to men, that Satan and an evil heart of unbelief do mightily
oppose it, by moving objections against it, of which I shall notice the most
ordinary.
This document (last modifiedJuly 14, 1998) from Believerscafe.com
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