The Life of Faith, Part 3 · Chapter 2
CHAP. II. Directions how to live by Faith on Jeſus Chriſt.
SO much is ſaid already towards this in opening the grounds of Faith, as will excuſe me from being prolix in the reſt: And the following parts of the Life of Faith, are ſtill ſuppoſed as ſubordinate to theſe two which go before.
Direct. 1. Keep ſtill the true Reaſons of Chriſts Incarnation and Mediation upon your mind (as they are before expreſſed) elſe Chriſt will not be known by you as Chriſt. Therefore the Scriptures are much in declaring the reaſons of Chriſts coming into the world, as to be a ſacrifice for ſin, to declare Gods love and mercy to ſinners; to ſeek and to ſave that which was loſt; to deſtroy the works of the Devil, &c. 1 Tim. 1.15. 1 John 3.8. Heb. 2.14. Luke 19.10. Rom. 5.10. 1 John 3.1. Gal. 4.4, 6, &c. Let this name or deſcription of Chriſt be engraven as in capital Letters upon your minds. THE ETERNAL WISDOM OF GOD INCARNATE TO REVEAL AND COMMƲNICATE HIS WILL, HIS LOVE, HIS SPIRIT TO SINFƲL MISERABLE MAN.
Direct. 2. See therefore that you joyn no conceit of Chriſt, which diſhonoureth God, and is contrary to this character, and to Gods deſign.
Many by miſtaking the doctrine of Chriſts Interceſſion, do think of God the Father, as one that is all wrath and juſtice, and unwilling of himſelf to be reconciled unto man: and of the ſecond perſon in the Trinity, as more gracious and merc…ful, whoſe mediation abateth the wrath of the Father, and with much ado maketh him willing to have mercy on us. Whereas it is the Love of God, which is the original of our Redemption, and it was Gods loving the world, which provoked him to give his Son to be their Redeemer, John 3.16. Rom. 8.32. And God was in Chriſt reconciling the world unto himſelf, not imputing to them their treſpaſſes, 2 Cor. 5.19. And therefore we ſtill read of Chriſts reconciling man to God, and not the phraſe of his reconciling God to man: Not but that both are truly wrought by Chriſts mediation; (For the Scripture frequently ſpeaketh of Gods hating the workers of iniquity, and of his vindictive Juſtice, and of that propitiating and attonement, which ſignifieth the ſame thing:) But the reaſon is, becauſe the enmity began on mans part, and not on Gods, by mans forſaking God, and turning his love from him to the creature, and not by Gods forſaking man; and the change of mans ſtate and heart towards God, by true reconciliation, will make him again capable of peace with God; and as ſoon as man is made an object fit for the complacency of God, it cannot be but that God will again take complacency in him; ſo that the real change muſt be only on man; and then that relative or denominative change which muſt be on God, will thence immediately reſult.
Some alſo there be who gather from Chriſts death, that God deſired the ſufferings of Chriſt as pleaſing to him in it ſelf; as if he made a bargain with Chriſt to ſell ſo much mercy to man, for ſo much blood and pains of Chriſt; and as if he ſo delighted in the blood of the innocent, that he would the willinglyer do good to us, if he might firſt forſake and crucifie Chriſt. But this is to contradict Chriſts buſineſs in the world, as if he who came from Heaven to declare Gods Love, had come to declare him to delight in doing hurt; and as if he who came to demonſtrate Gods Juſtice, had come to ſhew, that he had rather puniſh the innocent, than the guilty: But the caſe is quite otherwiſe: God doth not delight in mans ſufferings as ſuch; no not of the guilty, much leſs of the innocent: He deſired not Chriſts ſuffering for it ſelf: But as it was a convenient means, to demonſtrate his Juſtice, and his Holineſs, and to vindicate the honour of his Government and Law, and to be a warning to ſinners, not to ſin preſumptuouſly; and yet to declare to them the greatneſs of his Love.
And ſome are ready to gather from Chriſts propitiation, that God is now more reconcileable to ſin, and ſo they blaſpheme him as if he were unholy: As if he made a ſmaller matter of our miſ-doings, ſince he is ſatisfied for them by a Mediator. And they are ready to gather, that God can now take complacency in man, though he have no inherent holineſs at all, becauſe of the righteouſneſs of Chriſt imputed to him. And ſome take Gods imputation of Chriſts righteouſneſs to us, to be a reputing us to be the perſons, who our ſelves fulfilled the Law in or by Chriſt; ſo that his very Attributes of Wiſdom, and Love, and Holineſs, and Juſtice, and Mercy, &c. which Chriſt came purpoſely to declare, are by ſome denyed, blaſphemed or abuſed, on pretence of extolling Chriſt and our Redemption; as if we might ſin that grace may abound, Rom. 6.1, 2. But if while we ſeek to be juſtified by Chriſt, we our ſelves alſo are found ſinners, is therefore Chriſt the Miniſter of ſin? God forbid, Gal. 2.17.
Direct. 3. Diſtinguiſh between the common and the ſpecial benefits of mans Redemption by Chriſt; and ſee how the latter do ſuppoſe the former; and ſet not theſe parts againſt each other, which God in wiſdom hath joyned together.
To paſs by all other the great and notable common benefit, is the conditional Covenant of grace; or the conditional pardon of ſin, and gift of eternal life to all without exception, John 3.16. Mark 16.15, 16. Rom. 10.9. Mat. 6.14, 15. Mat. 22.7, 8, 9. And this general conditional promiſe muſt be firſt preached; and the preaching of this is the univerſal o… common call and offer of grace: And it muſt be firſt believed, as is before ſaid. But the actual belief of it, according to its true intent and meaning, doth prove our actual perſonal title to all the benefits which were before given but conditionally, John 3.16. 1 John 5.10, 11, 12. 2 Cor. 5.19, 20 21.
Direct. 4. Accordingly judge how far Redemption is common or ſpecial, by the common and ſpecial benefits procured.
For no man can deny but it is ſo far common, as the benefits are common: that is, ſo far as to procure and give to ſinners a common conditional pardon as aforeſaid (as Dr. Twiſſe very often taketh notice.) And no man can affirm, that it is common to all, ſo far as abſolutely or eventually to give them actual pardon and ſalvation, unleſs they dream that all are ſaved. But that ſome eventually and infallibly are ſaved, all confeſs: And we had rather think that Chriſt and the good pleaſure of God, is the chief differencing cauſe, than we our ſelves.
Direct. 5. Set not the ſeveral parts of the Office of Chriſt againſt each other; nor either depreſs or forget any one part, while you magnifie and meditate only on the other,
It is moſt ordinary to reduce all the Office of Chriſt, to the Prophetical, Prieſtly, and Kingly part. (For it is more proper to call them three parts of one Office, than three Offices:) But it is hard to reduce his Incarnation, or his infant-humiliation, and his whole courſe of obedience, and fulfilling the Law to any one, or all of theſe, totally. Though in ſome reſpect, as it is his example, it is teaching, and as it is part of his humiliation, it may be called a part of his ſacrifice; yet as it is meritorious, obedience and perfection, it belongeth indeed to our High-Prieſt, but not formally to his Prieſthood: No nor yet as he himſelf is the ſacrifice for ſin: For it is not an act of Prieſthood to be himſelf a ſacrifice. But yet I think the common deſtribution intimateth to us that ſenſe which containeth the truth which we enquire after: For the word Prieſthood is applyed to Chriſt in a peculiar notion, ſo as it is never applyed to any other; and therefore is taken more comprehenſively, as including all that good which he doth for us (as good) by the way of Mediation with the Father, and all his acts of Mediation with God; as the Prophetical and Kingly parts, contain his other acts toward men. But yet a more plain and accurate deſtribution ſhould be made; in which it ſhould be manifeſted alſo to what heads his many other aſſumed titles of Relation are to be reduced: But this is not a work for this place.
But that which now I adviſe you to avoid, i… the errour of them who look ſo much at Chriſts Mediation with God, that they ſcarce obſerve his work with man: And the errour of them who look ſo much at his work on man, that they overlook his Mediation with God: And theirs that ſo obſerve h…s ſacrifice, as to make light of his continual interceſſion: or that obſerving both, make light of his doctrine and example: Or that obſerve theſe ſo much as to make light of his ſacrifice and interceſſion: Or that extol his doctrine and example, and overlook his giving of the Spirit to all his living members: Or that cannot magnifie any one of theſe, without depreſſing or extenuating ſome other. If Chriſts Kingdom be not divided, Mat. 12.25. ſure Chriſt himſelf is not divided, nor his works, 1 Cor. 1.13.
Direct 6. Still diſtinguiſh between Chriſts work of Redemption, which he hath already wrought on earth, to conſtitute him our Mediatory Head, and that which he was further to do for us in that Relation; that you may ground your faith on the firſt as a foundation laid by him, and may ſeek after the ſecond as that which requireth ſomewhat from your ſelves to your own participation.
The firſt part is commonly called the Impetration, the ſecond the Application (or rather, the Communication) As God did firſt do himſelf the work of Creation, and thence reſult his Relations of our Owner, our Ruler, and our Chief Good (or our Love, or End, or Benefactor;) ſo Chriſt firſt doth the works which make him our Redeemer towards God; and then he is alſo our Owner, our Ruler, and our communicative Benefactor, hereupon. And this ſeemeth intimated by thoſe phraſes, Heb. 5.8. & 2.9, 10. where he is ſaid to learn obedience by the things which he ſuffered, that is, as a ſubj…ct exerciſed obedience, and ſo learnt to know by experience what obeying is. And that (the Captain of our ſalvation was made perfect by ſufferings, and for ſuffering death was crowned with glory) becauſe his ſufferings did conſtitute him a perfect Captain or Redeemer in performance; though before he was perfect in ability. As he that undertaketh to redeem ſome Turkiſh gally-ſlaves by conquering their Navy, is made a perfect Redeemer, or Conquerour, when he hath taken the fleet, though yet the priſoners are in his power, to releaſe them on ſuch terms at ſeem beſt to him. And as a man is a perfect Chirurgeon, when (beſides his skill) he is furniſhed with all his inſtruments or ſalves (how coſtly ſoever) though yet the cure is not done: Or as he that hath ranſomed priſoners is a perfect Ranſomer, when he hath paid the price, though yet they are not delivered, nor have any actual right themſelves to claim deliverance by. I here mention this, becauſe the building upon that foundation, which is ſuppoſed to be already laid and finiſhed, and the ſeeking of the further ſalvation which yet we have no poſſeſſion of, nor perhaps any title to, are works ſo very different, that he that doth not diſcern the difference, cannot exerciſe the Chriſtian faith: Becauſe it is to be neceſſarily exerciſed by two ſuch different acts, or different waies of acting and applying our ſelves to our Redeemer.
Direct. 7. Still think of Chriſts nearneſs both to the Father and to us; and ſo of our NEARNESS to God in and by him.
Our diſtance is the lamentable fruit of our Apoſtacy; which inferreth, our fears, and eſtrangedneſs, and backwardneſs to draw near to God: It cauſeth our ignorance of him, and our falſe conceits of his will and works: it greatly hindereth both love and confidence: whereas the apprehenſion of our nearneſs to God will do much to cure all theſe evils. As it is the miſery of the proud, that God looketh on them as afar off, that is, with ſtrangeneſs, and abhorrence, and diſdain, Pſal. 138.6. And accordingly they ſhall be far off from the bleſſed ones hereafter, Luke 16.23. So it is the happineſs of Believers to be nigh to God, in Jeſus Chriſt, who condeſcended to be nigh to us; which is our preparation to be yet nearer to him for ever, Pſal. 148.14. & 34.18. & 145.18. Epheſ. 2.13. It giveth the ſoul more familiar thoughts of God, who ſeemed before to be at an inacceſſible diſtance; which is part of the boldneſs of acceſs and confidence mentioned, Epheſ. 3.12. & 2.18. Rom. 5.2. Heb. 10.19. We may come boldly to the Throne of grace, Heb. 4.16. And it greatly helpeth us in the work of Love, to think how near God is come to us in Chriſt, and how near he hath taken the humane nature unto him. When a ſinner looketh at God only as in himſelf, and as he is eſtranged from the guilty, he is amazed and confounded, as if God were quite out of the reach of our love; but when he thinketh how he hath voluntarily come down into our fleſh, that he might be man, and be familiar with man, and what a wonderful marriage the Divine Nature hath made with the humane, this wonderfully reconcileth the heart to God, and maketh the thoughts of him more ſweet and acceptable. If the life of faith be a dwelling in God, and God in us, and a walking with God, 1 Joh. 3.24. & 4.12, 15, 16. Epheſ. 3.17. Gen. 17.1. & 24.40. & 5.22. & 6.9. Heb. 11.5. Then muſt we perceive our nearneſs to God: The juſt apprehenſion of this nearneſs in Chriſts Incarnation and Relation to us, is the chief means to bring us to the nearneſs of love and heavenly converſation, Col. 3.1, 3, 4.
Direct. 8. Make Chriſt therefore the Mediation for all your practical thoughts of God.
The thoughts of God will be ſtrange to us through our diſtance, and terrible through our guilt, if we look not upon him through the proſpective of Chriſts humanity and croſs. God out of Chriſt is a conſuming fire to guilty ſouls. As our acceptance muſt be through the Beloved, in whom he is well pleaſed; ſo our thoughts muſt be encouraged with the ſenſe of that acceptance; and every thought muſt be led up to God, and emboldened by the Mediatour, Mat. 3.17. & 17.5. & 12.18. Epheſ. 1.6. Heb. 2.9, 10, 12, 13, 17.
Direct. 9. Never come to God in prayer, or any other act of worſhip, but by the Mediation of the Son; and put all your prayers as into his hand, that he may preſent them to the Father.
There is no hoping for any thing from God to ſinners, but by Chriſt: and therefore there is no ſpeaking to God but by him: not only in his Name, but alſo by his Mediation: And this is the exerciſe of his Prieſthood for us, by his heavenly interceſſion, ſo much ſpoken of by the Holy Ghoſt in the Epiſtle to the Hebrews: Seeing we have a great High Prieſt, that is paſſed into the Heavens, Jeſus the Son of God, let us hold faſt our profeſſion: Let us therefore come boldly to the Throne of grace, that we may obtain mercy, and find grace to help in time of need, Heb. 4.14, 16.
Direct. 10. Hear every word of Scripture Precept; and Miniſterial Exhortation (conſonant to the Scripture) as ſent to us by Chriſt, and from the Father by him, as the appointed Teacher of the Church.
Hear Chriſt in his Goſpel and his Miniſters, and hear God the Father in the Son. Take heed of giving only a ſlight and verbal acknowledgement of the voice of Chriſt, whileſt you really are more taken with the Preachers voice, as if he had a greater ſhare in the Sermon, than Chriſt hath. The voice in the holy Mount, which Peter witneſſeth that he heard, 2 Pet. 1.17. was, This is my Beloved Son, in whom I am well pleaſed, hear ye him, Mat. 17.5. And it ſhall come to paſs, that every ſoul which will not hear that Prophet, ſhall be deſtroyed from among the people, Acts 3.23. When ye received the Word of God which ye heard of us, ye received it not as the Word of men, but as it is in truth the Word of God, which worketh effectually in you that believe, 1 Theſ. 2.13. The Sheep will follow him, for they know his voice: a ſtranger they will not follow, John 10.4, 5.
Direct. 11. Take every mercy from God as from the hand of Chriſt; both as procured by his Croſs, and as delivered by his Mediatory Adminiſtration.
It is ſtill ſuppoſed that the giving of the Son himſelf by the Father to this office, is excepted as preſuppoſed. But all ſubſequent particular mercies, are both procured for us, and given to us, by the Mediator. Yet is it nevertheleſs from God the Father, nor doth it evertheleſs, but the more fully ſignifie his love. But the ſtate of ſinners alloweth them no other way of communication from God, for their benefit and happineſs, but by one who is more near and capable to God, who from him may convey all bleſſings unto them. Bleſſed be the God and Father of our Lord Jeſus Chriſt, who hath bleſſed us with all ſpiritual bleſſings in things heavenly in Chriſt, Epheſ. 1.3. He that ſpared not his own Son, but gave him up for us all, how ſhall he not with him alſo freely give us all things? Rom. 8.32. Through the knowledge of him, the Divine Power giveth us all things that pertain to life and godlineſs, 2 Pet. 1.3. God hath given us eternal life, and this life is in his Son, 1 John 5.10, 11. All things are delivered into his hand, Joh. 13.3. & 17.2. Therefore receive every particular mercy for ſoul and body, as from the blood, and from the preſent mediation of Chriſt, that you may rightly underſtand it, and have it as ſanctified and ſweetned by Chriſt.
Direct. 12. Let Faith take occaſion by every ſin, to renew your ſenſe of the want of Chriſt, and to bring you to him, to meditate and grant you a renewed pardon.
Therefore entertain not their miſtake, who tell men that all ſin, paſt, preſent, and to come, is fully pardoned at once (whether it be before you were born in Gods decree, or Chriſts ſatisfaction, or at the time of your converſion) nor theirs who teach that Chriſt pardoneth only ſins before converſion, but as for all that are committed afterward, he doth prevent the need of pardon, by preventing all guilt and obligation to puniſhment (except meer temporal chaſtiſement.) The preparation which Chriſt hath made for our pardon, is in it ſelf ſufficient, yea and effectual as to that end which he would have it attain before our believing: But our actual pardon is no ſuch end: Nor can ſin be forgiven before it be committed; becauſe it is no ſin. Chriſt never intended to juſtifie or ſanctifie us perfectly at the firſt (whatſoever many ſay to the contrary, becauſe they underſtand not what they ſay) but to carry on both proportionably and by degrees, that we may have daily uſe for his daily mediation, and may daily pray, Forgive us our treſpaſſes. There is no guilt on them that are in Chriſt, ſo far as they walk not after the fleſh, but after the ſpirit; nor no proper condemnation by ſentence or execution at all; becauſe their pardon is renewed by Chriſt, as they renew their ſins of infirmity: but not becauſe he preventeth their need of any further pardon.
Therefore as God made advantage of the ſins of the world, for the honouring of his grace in Chriſt, that grace might abound where ſin abounded, Rom. 5.12, 16, 17. So do you make advantage of your renewed ſins, for a renewed uſe of faith in Chriſt; and let it drive you to him with renewed deſires and expectations of pardon by his interceſſion: That Satan may be a loſer, and Chriſt may have more honour by every ſin that we commit. Not that we ſhould ſin that grace may abound; but that we may make uſe of abounding grace when we have ſinned. It is the true nature and uſe of Faith and Repentance to draw good out of ſin it ſelf, or to make the remembrance of it to be a means of our hatred and mortification of it, and of our love and gratitude to our Redeemer: Not that ſin it ſelf doth (formally or efficiently) ever do any good: But ſin objectively is turned into good: For ſo ſin is no ſin; becauſe to remember ſin is not ſin. When David ſaith, Pſal. 51.3. that his ſin was ever before him, he meaneth not only involuntarily to his grief, but voluntarily as a meditation uſeful to his future duty, and to ſtir him up to all that which afterward he promiſeth.
Direct. 13. In all the weakneſſes and languiſhings of the new creature, let Faith look up to Chriſt for ſtrength.
For God hath put our life into his hand, and he is our root, and hath promiſed that we ſhall live becauſe he liveth, John 14.19. Do not think only of uſing Chriſt, as you do a friend when you have need of him; or as I do my pen, to write, and lay it down when I have done: But as the branches uſe the Vine, and as the members uſe the Head, which they live by; and from which when they are ſeparated, they die and wither, John 15.1, 2, 3, &c. Epheſ. 1.22. & 5.27, 30. & 4.4, 5, 12, 15, 16. Chriſt muſt even dwell in our hearts by Faith, Epheſ. 3.17. that is, 1. Faith muſt be the means of Chriſts dwelling in us by his Spirit; and 2. Faith muſt ſo habituate the heart to a dependance upon Chriſt, and to an improvement of him that objectively he muſt dwell in our hearts, as our friend doth whom we moſt dearly love; as that which we cannot chuſe but alwaies think on.
Remember therefore that we live in Chriſt, and that the life which we now live is by the faith of the Son of God, who hath loved us, and given himſelf for us, Gal. 2.20. And his grace is ſufficient for us, and his ſtrength moſt manifeſted in our weakneſs, 2 Cor. 12.9. And that when Satan deſireth to ſift us, he prayeth for us that our faith may not fail, Luke 22.32. And that our life is hid with Chriſt in God, even with Chriſt who is our life, Col. 3.3, 4. That he is the Head, in whom all the members live, by the communication of his appointed ligaments and joynts, Epheſ. 4.14, 15, 16. Therefore when any grace is weak, go to your Head for life and ſtrength. If faith be weak, pray, Lord increaſe our faith, Luke 17.5. If you are ignorant, pray him to open your underſtandings, Luk. 24.45. If your hearts grow cold, go to him by faith, till he ſhed abroad the love of God upon your hearts, Rom. 5.3, 4. For o… his fulneſs it is that we muſt receive grace for grace, J…hn 1.16.
Direct. 14. Let the …hief and moſt diligent work of your faith in Chriſt be, to inflame your hearts with love to God, as his Goodneſs and Love is revealed to us in Chriſt.
Faith kindling Love, and working by it, is the whole ſumm of Chriſtianity, of which before.
Direct. 15. Let Faith keep the example of Chriſt continually before your eyes▪ eſpecially in thoſe parts of it, which he intended for the contradicting and healing of our greateſt ſins.
Above all others, theſe things ſeem purpoſely and ſpecially choſen in the life of Chriſt, for the condemning and curing of our ſins; and therefore are principally to be obſerved by faith.
1. His wonderful Love to God, to his Elect, and to his enemies: expreſſed in ſo ſtrange an undertaking, and in his ſufferings, and in his abundant grace, which muſt teach us, what fervours of love to God and man, to friends and enemies muſt dwell and have dominion in us, 1 John 4.10. Rev. 1.5. Rom. 5.8, 10. John 13.34, 35. & 15.13. 1 John 3.14.23.17. & 4.7, 8, 20, 21.
2. His full obedience to his Fathers will, upon the deareſt rates or terms: To teach us that no labour or coſt ſhould ſeem too great to us in our obeying the will of God; nor any thing ſeem to us of ſo much value, as to be a price great enough to hire us to commit any wilful ſin, Rom. 5.19. Heb. 5 8. Phil. 2 8. 1 Sam. 15.22. 2 Cor. 10.5, 6. Heb. 5 9. John 14.15. & 15.10. 1 John 2.3. & 3.22. & 5.2, 3. Rev. 22.14.
3. His wonderful contempt of all the Riches, and Greatneſs of the world, and all the pleaſures of the fleſh, and all the honour which is of man, which he ſhewed in his taking the form of a ſervant, and making himſelf of no reputation, and living a mean inferiour life: He came not to be ſerved (or miniſtred to) but to ſerve: Not to live in ſtate with abundance of attendants; with proviſions for every turn and uſe, which pride, curioſity, or carnal imagination, taketh for a conveniency, or a decency, no nor a neceſſity: But he came to be as a ſervant unto others; not as deſpiſing his liberty, but as exerciſing his voluntary humility and love: He that was Lord of all for our ſakes, became poor to make us rich: He lived in lowlineſs and meekneſs: He ſubmitted to the greateſt ſcorn of ſinners; and even to the falſe accuſations and imputations of moſt odious ſin in it ſelf, Phil. 2.6, 7, 8, 9. Heb. 12.1, 2, 3. Matth. 26.55, 60, 61, 63, 66. & 27, 28, 29, 30, 31. Matth. 11.29, 30. & 20.28. 2 Cor. 8.9. which was to teach us to ſee the vanity of the wealth and honours of the world, and to deſpiſe the Idol of the ungodly, and to lay that under our feet, which is neareſt to their heart; and to be able without impatiency, to be ſcorned, ſpit upon, buffeted and abuſed; to be poor, and of no reputation among men; and though not to enſlave our ſelves to any (but if we can be free to uſe it rather, 1 Cor. 7.21.) yet to be the loving and voluntary ſervants of as many as we can to do them good; and not to deſire to have a great retinue, and to be ſuch voluntary burdens to the world, as to be ſerved by many, while we ſerve none; as if we (who are taught by Chriſt and Nature, that it is more honourable to give than to receive, and to be helpful unto many, than to need the help of many) would declare our impotency to be ſo great, that (when every poor man can ſerve himſelf and others) we are (and had rather be) ſo indigent, as not to live and help our ſelves, without the help of many ſervants: yea ſcarce to undreſs and dreſs our ſelves, or to do any thing which another can do for us, Only ſuch perſons are willing to eat, and drink, and ſleep for themſelves, and to play, and laugh, and to ſin for themſelves; but as to any thing that's good and uſefull, without their preſent ſenſitive delight, they are not only unſerviceable to the world, but would live like the lame or dead, that muſt be moved and carryed about by others. Among Chriſts ſervants, he that is the chief, muſt be the chief in ſervice, even as a ſervant unto all, Luke 22.26. Matth. 23.11. And all by love muſt ſerve one another, Gal. 5.13.
4. His ſubmiſſion unto death, and conqueſt of the natural love of life, for a greater good, even the pleaſing of God, and the Crown of Glory, and the good of many in their ſalvation: To teach us that not only the pleaſures of life, but life it ſelf muſt be willingly laid down, when any of theſe three ends require it, Matth. 20.28. John 10 11. & 15.13. 1 John 3.16. Joh. 10.17. Acts 20.24. Matth. 10.39. & 16.25. Mark 14.26. Phil. 2.30. 1 John 3.16. Rev. 12.11.
Direct. 16. Let Faith behold Chriſt in his relation to his univerſal Church, and not unto your ſelves alone.
1. Becauſe elſe you overlook his moſt honourable relation: It is more his glory to be the Churches Head and Saviour, than yours, Epheſ. 5.23. & 1.21, 22. And 2. You elſe overlook his chief deſign and work; which is for the perfecting and ſaving of his body, Epheſ. 1.23. Col. 1.24.18. And 3. Elſe you overlook the chief part of your own duty, and of your conformity to Chriſt, which is in loving and edifying the body, Epheſ. 4.12, 16, Whereas if you ſee Chriſt as the undivided and impartial Head of all Saints, you will ſee alſo all Saints as dear to him, and as united in him; and you will have communion by faith with them in him; and you will love them all, and pray for all, and deſire a part in the prayers of all (inſtead of carping at their different indifferent manner, and forms, and words of prayer, and running away from them, to ſhew that you diſown them.) And you will have a tender care of the unity, and honour, and proſperity of the Church, and regard the welfare of particular Brethren as your own, 1 Cor. 12. throughout, John 13.14, 34. & 15.12, 17. Rom. 13.8. ſtooping to the loweſt ſervice to one another, if it were the waſhing of the feet; and in honour preferring one another, Rom. 12.10. Not judging nor deſpiſing, nor perſecuting, but receiving and forbearing one another, Rom. 14. throughout, & 15.1, 2, 3, 4, 7, 8. Gal. 5.13. & 6.1, 2, 3. Epheſ. 4.2, 32. Col. 3.13. Edifying, exhorting, and ſeeking the ſaving of one other, 1 Theſ. 5.11. & 4.9, 18. Heb. 3.13. & 10.24. Not ſpeaking evil one of another, James 4.11. Much leſs biting and devouring one another, Gal. 5.15. But having compaſſion one of another, as thoſe that are members one of another, 1 Pet. 3.8. Rom. 12.5.
Direct. 17. Make all your oppoſition to the temptations of Satan, the world and the fleſh, by the exerciſe of Faith in Chriſt.
From him you muſt have your weapons, skill and ſtrength. It is the great work of Faith, to militate under him, as the Captain of our ſalvation; and by vertue of his precepts, example and Spirit to overcome as he hath overcome. Of which more anon.
Direct. 18. Death alſo muſt be entertained and conquered by Faith in Chriſt.
We muſt ſee it as already conquered by him, and entertain it as the paſſage to him: This alſo will be after ſpoken to.
Direct. 19. Faith muſt believe in Chriſt as our Judge, to give us our final Juſtification, and ſentence us to endleſs life, Rom. 14.9, 10. John 5.22, 24, 25.
Direct. 20. Laſtly, Faith muſt ſee Chriſt as preparing us a place in Heaven, and poſſeſſing it for us, and ready to receive us to himſelf. But all this I only name, becauſe it will fall in in the laſt Chapters.