Soul-Prosperity in Several Sermons, Sermon 11
SERMON XI.
I Come now to the third Particular; The reaſons why theſe principles of godlineſs ought to be ſtirred up: So as to be ſet about, and kept cloſe to their proper work; that they may bring forth their proper, and peculiar fruit, in due ſeaſon, and that in order to Soul-proſperity.
1. This is that which ſpecially falls under the authority of Command. Obſerve it, and you will find, that when the Scripture ſpeaks to profeſſing Chriſtians, the principles are ſuppoſed to be infuſed; and the exerciſe is ſpecially required, as Eph. 4.24, Put on the new Man, ſaith the Apoſtle. Not by Converſion, that is ſuppoſed; for he owns them as faithful Brethren in Chriſt, Ch. 1. verſ. 1. But put them on, for operation, for exerciſe. The new Creature, the firſt day of its birth, is a new Man: It is born at once, though it grows up by degrees; and every particular principle of godlineſs is a member of this new Man. Put them on ſo, as ye may have them ready, and nothing may be wanting, when Providence calls for their exerciſe; ſo that Your loins be girded about, and your lights burning, Luk. 12.35. Thus alſo, Eph. 6.10, Put on the whole armour of God. Be ready furniſhed to break through whatever ſnares, and temptations ye may meet withal, in running that race, which God hath ſet before you. Several inſtances were given, wherein this is required of us, in the third exerciſe upon this ſubject.
2. They are given for this very end, Ezek. 36.27, I will put my ſpirit within you, and cauſe you to walk in my ſtatutes. Therefore that inference is rational, Gal. 5.25, If we live in the Spirit, let us alſo walk in the Spirit. Theſe ſpiritual principles are that ſpiritual ſtock, which God hath given us, to drive on our ſpiritual trade withal, for converſe with God, which cannot be attained, unleſs they be exerciſed. As unleſs principles of Reaſon be exerciſed, which are for making human ſociety uſeful, there can be no dealing, nor profitable converſe between Man, and Man. 1 Sam. 21.14. What ſhall I do with a Mad-man, ſaid Achiſh, for ſo David feigned himſelf to be; and therefore he drave him away. This ſhould be ſeriouſly conſidered of, for theſe two things we find.
(1.) That for neglect of this, in not anſwering God's end herein, that thoſe that have lived moſt highly in the favour of God, have met with many a bruſh from the hand of God, Luk. 1.20, Thou ſhalt be dumb, and not able to ſpeak—becauſe thou believeſt not my words, which ſhall be fulfilled in their ſeaſon. Num. 20.12, Becauſe ye believed not me, to ſanctifie me in the eyes of the children of Iſrael: therefore ye ſhall not bring this Congregation into the Land, which I have given them. It was not for want of faith, either in the one, or in the other, that the hand of God was ſo heavy upon them, but for want of the exerciſe of faith.
(2.) This we find, That though it be true, God will reward every good Man, for every good work: And he hath a Book of Remebrance, for that purpoſe, Mal. 3.16. Yet this is true, That how good ſoever, a Mans actions be, in their own nature, and for the kind of them, there is no reward to be expected from God, farther then grace is exerciſed in them. Alms-giving, Prayer, and Faſtings are good works, and commanded of God, but if theſe principles of godlineſs be not well exerciſed in them, ſee what becomes of them, Matth. 6.2, 5. And on the contrary, Whoſoever ſhall give to drink, unto one of theſe little ones, a cup of cold water only, in the name of a Diſciple; Verily I ſay unto you, he ſhall in no wiſe loſe his reward, Matth. 10.42. This ſhould have ſome weight with us, that God will call us to account, what ſpiritual Trade we have driven with our ſpiritual ſtock, Luk. 19.15.
3. The neglect of this exerciſe is that which Satan watcheth for, and will be ſure to improve to his advantage, and our prejudice, Matth. 13.25, While Men ſlept, his enemy came, and ſowed tares among the wheat. It ſeems he knows our ſlumbering fits, yea without doubt he doth: for he knows not only what orders Men obſerve in their walks abroad, what company they keep, what diſcourſe they have with them, and how they ſpend their time, but alſo, much of what they do within doors: For though he have not a key to the heart (that is God's prerogative) yet he ſtands, as it were, in the Room by. Though he knows not our thoughts, yet when they are clothed with words, as when we are at Prayer, he obſerves our Petitions, and Confeſſions; and can make a ſhrewd gueſs thereby, what the frame and temper of our hearts are. It cannot be denied, but that he may know as much by us, as any Man may do, and more too. Now Solomon ſaith, Prov. 20.5, Counſel in the heart of man is a great deep. i. e. The thoughts, deſigns, intentions, and purpoſes of Men are a great deep, like deep waters, where it is a great way to the bottom; a Man cannot eaſily dive into them, to find out what they are; but an underſtanding Man, by prudent and conſtant obſervation of them; of what they do, and what company they keep, of the words that fall from them, and of their looks, and geſtures, may give (and ſometimes have given a conjecture not much amiſs of them. And if ſo; then Satan much more, who goes about continually, ſtudying always as he goes, obſerving, and diligently conſidering Mens temper, and diſpoſitions, Mens calling and conditions; and as he finds things, ſo he caſts about what is fit to be done to ſuch or ſuch a Perſon; how to fit the Key for the Lock, and which way he may aſſault him ſo, as his temptation may take; and where he may have moſt advantage againſt him. And this he knows, that ſo far as he can diſcern that ſpiritual ſlothfulneſs creeps upon a Man, and that the exerciſe of theſe principles is neglected, ſo far the day is his own. He knows there is nothing but this armour of God, whereby he can be reſiſted; and this too as put on, and kept in exerciſe, Eph. 6.13. Upon this account, unleſs we are willing to betray our Souls unto him, that was a murderer from the beginning; we ought to be conſtant in this duty, and put on this armour of God, both on the right hand, and on the left, as the Apoſtle ſpeaks, 2 Cor. 6.7.
4. It is in the exerciſe of theſe principles, each of them, in their ſeaſon, that the protecting, ſupporting, comforting preſence of God, may (upon Scripture-grounds) be expected, and enjoyed in every condition, ſo as our Souls may proſper in it, and by it, whatever it be. We read, Jer. 9.24. That the Lord exerciſeth Loving-kindneſs, Judgement, and Righteouſneſs in the Earth, and that, in theſe things he delighteth. Now thoſe whoſe hearts are moſt buſied in this exerciſe, have the cleareſt grounds from the word, that he will exerciſe them in their behalf, 2 Chron. 16.9, The eyes of the Lord run to, and fro, through the whole Earth, to ſhew himſelf ſtrong in the behalf of them, whoſe heart is perfect toward him. His Providential eye is over them, Job 36.7, He withdraweth not his eyes from the righteous. He looks to them by night, and by day, that no evil touch them, Job 5.19, He ſhall deliver thee in ſix troubles; yea in ſeven ſhall no evil touch thee. i.e. So as to hurt thee. Pſal. 105.15, Touch not mine anointed, and do my prophets no harm. i.e. In their ſpiritual eſtate, and what concerns, the well-fare of their Souls. That's ſecured to them that live in the exerciſe of the love of God. That's the good that Text ſpeaks of, Rom. 8.28, All things ſhall work together for good, to them that love God. The good whereby their Soul proſpers. But let a Man through the prevalency of his corruptions, diſuſe himſelf from this exerciſe, and ſuffer theſe principles of godlineſs to lye, as it were, Bedridden, choaked, and oppreſſed by the principles of ungodlineſs, and his own Conſcience (if it be awake) will give check to his hopes, if he expect that God ſhould favour him with ſucceſs, either in his goings out, or comings in, the beginning or ending of any thing he takes in hand: God may do it, and often doth it; but it is more then any ſuch perſon hath ground to expect, or can expect, with any good hope to ſpeed, or plead with God for. It is obſervable, what we have in the fore-mentioned place, 2 Chro. 16.9. in the latter part of the verſe. Herein, ſaith the Prophet to the King (to King Aſa it is that he ſpeaks) thou haſt done fooliſhly: Henceforth, thou ſhalt have wars. Now wherein was it, that he had done fooliſhly? See ver. 7. It was in this, that he had not exerciſed his faith, that great principle of godlineſs, in relying upon the God of Iſrael, but had relyed upon the King of Syria.
5. There is no way like this, for the growth and exerciſe of theſe principles, wherein, as I told you in the explication of the point, the proſperity of the Soul conſiſteth eſpecially: It is well known, they do not always prove the richeſt Men, that ſet up with the greateſt ſtocks, but thoſe tha… exerciſe themſelves with diligence, honeſty, and integrity in their Callings, though they begin with little. And likewiſe, The beſt Wits do not always prove the beſt Scholars, unleſs their ſtudy be anſwerable to their parts. It is even ſo in this caſe: For certain it is, that leſs degrees of grace, well managed in daily exerciſe, will thrive and grow, when greater meaſures neglected will wither, and decay, Prov. 10.29, The way of the Lord is ſtrength to the upright. Via ad pietatem eſt intra pietatem. But for this, I refer you to what was ſpoken in the third Exerciſe, on this ſubject. Only I add, that as Natural life becomes more lively by action, even ſo are the principles of ſpiritual life, Joh. 1.49, Believest thou for this? Thou ſhalt ſee greater things then theſe, ſaid Chriſt to Nathaniel. This is according to Luk. 19.17. Thou haſt been faithful in a very little, have thou authority over ten Cities.
6. The reality of the in-being of theſe principles in the Soul, is by this means beſt diſcerned; if ever they be ſenſibly felt, it is when they are moſt in exerciſe. When is a Man more likely to know that he hath faith, and that he hath Repentance, then when he is actually believing, and repenting? Conſider well, 2 Pet. 1.5, 6, 9, 11. In the fifth and ſixth verſes, he exhorts not only to add more degrees, but alſo to exerciſe thoſe principles they have received. In ver. 9. he tells them, that if they do not, they may, in all probability, in a little while, not be able to ſee any thing of God, that is ſanctifying and ſaving in their Souls; they may forget that ever they were purged from their old ſins, & queſtion all again. But if they add the exerciſe to the principle, then (as verſ. 11.) an entrance may be adminiſtred to them abundantly into the Kingdom of Heaven. It is worth our noting, that the Scripture ſpeaks of ſome that are far from the Kingdom of Heaven, touched with no care of Religion at all, but, like Gallio, care for nothing of that nature, Eph. 1.13; Ye who were ſometime afar of, are made nigh. Of others, that come near, but never enter, taking up with a half-converſion, Mar. 12.34, Thou art not far from the Kingdom of God. Of others that enter, but with great difficulty, 1 Pet. 4.18, And if the righteous ſcarcely be ſaved—they make a hard ſhift to get thither. But others, as ye ſee, in this of Peter enter in with full Sail, triumphantly laying hold on Eternal Life. They are thoſe (though perhaps all thoſe may not) that add the exerciſe to the principle. They know in themſelves by what they find working, ſtirring, and acting in their Souls, that as it is ſaid of thoſe, Heb. 10.34,—knowing in your ſelves, that ye have in Heaven a better, and an enduring ſubſtance: that they have a right and title to Heaven, and when they dye, they go to take poſſeſſion of it.
Thus I have given you, what I had to ſay, as to the reaſons, why we ought to exerciſe our ſelves to godlineſs, and that by this exerciſe, Soul-proſperity is promoted, and that it cannot poſſibly proſper without it. I ſhall only add two words more.
1. For the time paſt, we may, if we look back, ſee the reaſon, why though theſe principles be of a thriving, growing nature, yet for all that, they do not proſper as they ought. It is either becauſe we deceive our ſelves, and think we have them, when there is no ſuch matter, or that we neglect the exerciſe of them, ſo as not to do that work, and bring forth thoſe fruits they were given for; but we do with them, as that ſlothful Servant did with his Talent, Matth. 25.18. he digged in the Earth, and hid his Lord's money: For which he received his deſerved doom, verſ. 28, Take the Talent from him. Profeſſing to live in the ſpirit, but walk only as Men, who have nothing but nature in them, as the Apoſtle chargeth it upon them, 1 Cor. 3.3. This is the great reaſon, if not the only reaſon, why they thrive no more. For to him that hath (i.e. uſeth what he hath) ſhall be given, Matth. 25.29.
2. For the time to come. If all that hath been ſpoken on this point, prove not like water ſpilt on the ground; if there be no cauſe to complain, as Iſa. 49.4. I have laboured in vain, I have ſpent my ſtrength for nought. But that ſome good impreſſions are made, and abide upon your hearts, as I hope there do, at leaſt upon ſome; and that ye really and heartily mind your Soul-proſperity, then, in the ſtrength of Chriſt, reſolve upon this exerciſe: And that ye may make ſomething of it, and have good ſucceſs in your endeavours, reſolve, every day, to apply your ſelves to Chriſt, and pray as ſeriouſly, awfully, ſincerely, affectionately, and believingly for ability to do it, as ye would do for Salvation it ſelf; for the enjoyment of him in Heaven, whom your Souls love. Even as David (or whoever it was that compoſed the 137 Pſalm) reſolved to pray for Jeruſalem, ver. 5.6, If I forget thee, O Jeruſalem, &c. Better forget to pray for our daily bread, then for this. That's but for the well-fare of our Natural life, this is for the well-fare of our ſpiritual life.
Conſider therefore.
1. That theſe ſpiritual principles, and ſpiritual ability to exerciſe them, are diſtinct mercies, and ſeparable the one from the other; as ye have heard from the inſtances given of Zachary and Moſes. Moſes ſo eminent for meekneſs, Job for patience, Abraham for faith; though they abounded in the principle, yet ſometimes they came ſhort in the exerciſe.
2. That a heart, and ability to exerciſe them, is to be had from Chriſt; and from him alone, Joh. 15.5, For without me, ye can do nothing. We read Pſal. 51.14. what David engageth unto; My tongue ſhall ſing aloud of thy righteouſneſs: And ver. 15. we may ſee where he looks for ſtrength to make good his engagement, O Lord, open thou my lips, and my mouth ſhall ſhew forth thy praiſe. Here Paul had it, Phil. 4.13, I can do all things through Chriſt which ſtrengtheneth me. And he exhorts all, that when they have put on the whole armour of God, and have every grace ready for exerciſe, yet then to Be ſtrong in the Lord, and in the power of his might, Eph. 6.10, 11.
3. Let this be thought on too: That though we ought to reſt upon Chriſt, for his aſſiſtance herein, as if he were to do all, and we our ſelves were to do nothing at all, yet we ought ſo to ſtir up our ſelves, and exerciſe our moſt ſerious thoughts, and endeavours herein, as if no help at all were to be expected from him, Phil. 2.12, 13. Work out your ſalvation with fear and trembling. For it is God who worketh in you, both to will, and to do.
Thus I have ſhewed you (the expreſſions in the Text leading me that way) that what in a natural way is neceſſary for the health, and well-fare of the body, that, in a ſpiritual way, is as much neceſſary for the health, well-fare, and proſperity of the Soul. And this I have ſhewed in four Particulars. I told you, when I entred firſt upon this uſe: That when, in the uſe of theſe means, all begins to be well within, the Soul begins to thrive and proſper. Yet it may, poſſibly, have its fainting fits; ſometimes by reaſon of continued afflictions; ſometimes from a deep ſenſe of invincible infirmities. For the more of theſe gracious principles there are in the heart, and the more they are exerciſed, the more ſad impreſſion the leaſt failing makes upon the heart. No marvel if it be with ſuch as it was with Jonah, when the waters compaſſed him about, and the reeds were wrapt about his head; then, he ſaid his Soul fainted within him, Jon. 2.5, 6, 7. And David had like to have done ſo, when falſe witneſſes were riſen up againſt him. I had fainted, ſaith he, unleſs I had believed to ſee the goodneſs of the Lord in the Land of the Living, Pſal. 27.12, 13. Now, as when Nature is almoſt ſpent, and bodily ſtrength fails, there is need of relief by ſome comfortable Cordials. As that poor Man, 1 Sam. 30.12. being faint, David's Men gave him ſomething, and then his ſpirits came to him, which, it ſeems, were departing from him. Now, as the Lord Jeſus was very tender over thoſe, that came from far to hear him, and had been three days with him, leſt they ſhould faint in their way homeward, and therefore he wrought a miracle to relieve them, Matth. 15.32. So without doubt, he is as tender to prevent Soul-fainting, Iſa. 57, 15, 16,—to revive the Spirit of the humble, and to revive the heart of the contrite ones. For I will not contend for ever, neither will I be always wroth, for the ſpirit ſhould fail before me, and the Souls which I have made. Something therefore muſt be ſaid to this. Therefore, though I cannot deſcend to particulars, (that would be too great a work) I ſhall only give ſome general rules, which may be indifferently applyed to all caſes. Let then every Soul that is ready to faint:
1. Do as Jonah did, in the place before quoted, chap. 2. ver. 7, My Soul fainted within, and I remembred the Lord. Remembrance implies dependence, Pſal. 20.7, But we will remember the name of the Lord our God. This is preſcribed for a fainting Soul, Iſa. 50.10, Who is 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, and stay upon his God. Now we muſt know that the Name of the Lord, may have reference to that name, Exod. 34.5, 6, 7, The Lord, the Lord God, merciful and gracious, &c. This is very chearing. For a fainting Soul may ſometimes take encouragement from an Attribute of God, when he doubts whether he may touch with a promiſe, or no. Or it may have reference to that name, Jer. 23, 6, The Lord our Righteouſneſs. Certainly, when a Soul ſeeth nothing in it ſelf whereby it can challenge any intereſt, in any ground of comfort: yet becauſe there is grace, and mercy enough in the name of God, and merit, and righteouſneſs enough in the Son of God; ſuch a Soul may ſee ground enough to reſolve, as Iſa. 8.17, I will wait upon the Lord, that hideth his face from the houſe of Jacob, and I will look for him. Pſal. 34.5, They looked to him, and were lightened, and their faces were not aſhamed. Though all the clouds were not preſently ſcattered, yet they had ſome light. And a little Candle in a dark room, in a very dark night, though it do not make it day, as the Sun doth, yet it is ſome reviving, till the day do appear.
2. Let it be well conſidered, what God impoſeth upon fainting Souls, as one great part of their work, in ſuch a ſeaſon, Pſal. 55.22, Cast thy burden upon the Lord, and he ſhall ſuſtain thee: he ſhall never ſuffer the righteous to be moved. When thou art ready to faint under thy burden, caſt it upon me, ſaith the Lord, Matth. 11.28, Come unto me, all ye that labour, and are heavy laden. Do then, as David did, he hears the command, ſpeaking in general unto all, Pſal. 27.8. Seek ye my face; and ſeeth himſelf concerned in it, and therefore reſolves, Thy face, Lord, will I ſeek. It is obſervable, that when Chriſt commanded the blind Man to come unto him, Mar. 10.49, Be of good comfort, ſay thoſe that were by-ſtanders, the Maſter calls thee. Such commands, in this caſe, may ſometimes be of greater uſe then promiſes; and more effectual for the ſilencing of doubts, and diſcouragements. For the beſt are apt, when in the dark to diſpute their intereſt in the promiſes, till they have diſputed themſelves out of all heart to cloſe with them. But Commands are not to be diſputed, but obeyed: See Luk. 5.5. There was diſcouragement enough: They had fiſhed all night, and caught nothing; nevertheleſs, ſay they, at thy word, we will let down the Net.
3. Taking it for granted, that a fainting Soul, in obedience to the command of Chriſt, is willing, if able, to come to Chriſt, and to cloſe with him: And if the queſtion were put to him, as it was to Rebecca, Gen. 24.58, Wilt thou go with this man? He would anſwer, as ſhe did, I will go. And hearing the terms, whereon he promiſeth to be ours, can, and doth yield unto them, as heartily as Laban did to Jacob's, and deſire as he did, Gen. 30.34, I would it might be, according to thy word. Then let every fainting Soul know his right, and claim it, and know his duty upon this account, and ſet about it.
1. Know his right, and claim it. What's that? Even the promiſes of God, as his inheritance; for thoſe that yield to Chriſt's terms, are received into the number of his adopted Children, Joh. 1.12. And if Children, then Heirs, Rom. 8.17. Heirs of what? See Gal. 3.29, And if ye be Chriſts, then are ye Abraham's Seed, and Heirs according to the promiſe. We read that Naboth would not part with his inheritance, neither for the good will, nor ill will of King Ahab. Let Souls ready to faint, do ſo in this caſe, with the Promiſes, which in Chriſt, are their undoubted inheritance, 2 Cor. 1.20, For all the promiſes of God, are in him, yea, and in him. Amen.
2. Let Souls ſubject to fainting, know their duty upon this account, and ſet upon the performance of it.
(1.) They ought to acquaint themſelves with the promiſes. They are ſo great, and precious, as the Apoſtle ſaith, 2 Pet. 1.4. that there is not one of thoſe that really cloſe with Chriſt, though they be of the loweſt form, but may find that which is moſt ſuitable to their condition, in ſome promiſe or other that is within their reach, though ſome may ſeem to be above him. Though a little Man upon low ground cannot reach the top of the Tree, yet he may get hold on ſome of the lower branches, and there may find ſome fruit, which may ſomewhat relieve him. As ſuppoſe, he cannot find comfort in that promiſe, Rev. 2.7, To him that overcometh, will I give to eat of the Tree of Life. No, he is afraid of being overcome, that promiſe is too high for him, it is above his reach; yet he may reach that, Rev. 22.17, And let him that is athirſt, come. And whoſoever will, let him take of the Water of Life freely. If not that, Matth. 5.8, Bleſſed are the pure in heart, for they ſhall ſee God. Yet they may reach that, ver. 6, Bleſſed are they that hunger and thirſt after righteouſneſs, for they ſhall be filled. And that, Joh. 6.37. All that the Father hath given unto me, ſhall come unto me: and him that cometh unto me, I will in no wiſe caſt out. And let every fainting Soul know this, that ſo far as he hath an intereſt in any one promiſe, ſo far he hath an intereſt in every promiſe, as to that bleſſing in it, which is abſolutely neceſſary to ſalvation. For as there is a chain of duties, Matth. 22.37, 38, 39, 40, Thou ſhalt love the Lord thy God—This is the firſt and great Commandment, and the ſecond is like unto it, Thou ſhalt love thy neighbour as thy ſelf: On theſe two Commandments hang all the Law and the Prophets. Not this or that; but this and that too. So there is a chain of Priviledges, Rom. 8.30, Whom he did predeſtinate, them he alſo called; and whom he called, them he alſo juſtified; and whom he juſtified, them he alſo glorified. And a chain of Providences, Rom. 8.28, All things work together for good to them that love God. So there is a chain of Promiſes; they are all bound together in one bundle in the Covenant. That great, and precious promiſe [I will be thy God] comprehends them all. Therefore it is ſaid, Rev. 21.7, He that overcometh ſhall inherit all things, and I will be his God, and he ſhall be my Son.
(2.) Let them plead the Promiſes, Pſal. 119.49, Remember thy word unto thy Servant, upon which thou hast cauſed me to hope. Eſpecially that particular promiſe, which contains that particular bleſſing, which if it were as ſure in their hand, as it is in the promiſe, the fainting Soul thinks, it would ſatisfie. Thus did Jacob, Gen. 32.9, 10, 11, O God—which ſaidſt unto me, return into thy Country—Deliver me, I pray thee, from the hand of my Brother—Thus every fainting Soul ought to do. The promiſe is that Bond, wherein God hath made himſelf a Debtor, if not to his Covenant-people, yet to his own truth, and faithfulneſs, which requires it of him, that what he hath promiſed, be fulfilled, and therefore they ought to plead them. This is God's method; he expects to hear from them, before they can expect to hear from him, Pſal. 50.15, Call upon me in the day of trouble, and I will deliver thee.
(3.) Let them patiently wait for the fulfilling of what is promiſed. If the thing be of abſolute neceſſity, it ſhall be given in kind. And ſo it ſhall be, though in it ſelf it be not, yet if God in his infinite wiſdom ſees it will be ſubſervient thereunto, and will better promote it, then the want of it will; it ſhall alſo certainly be made good. The Scripture ſpeaks as if God had promiſed us nothing, but Eternal Life, 1 Joh. 2.25, And this is the promiſe that he hath promiſed us, even Eternal Life. But it is, becauſe all things abſolutely neceſſary unto Eternal Life are comprehended therein. Therefore wait for it, becauſe it will ſurely come, Hab. 2.3. It's true, there may be ſilence in Heaven, and that for a great while, to the prayer of faith; as there may be a ſilence very often to the provocations of the generation that is abhorred by God. But as he will ariſe in due time to execute his vindictive juſtice upon the one, Pſal. 50.21, 22. So he will ariſe to make good his promiſes of grace, and mercy to the other. For God never ſaid to the Seed of Jacob, that they ſhould ſeek him in vain, Iſa. 45.19. I ſhall conclude this with that of the Apoſtle, 2 Theſ. 3.5, The Lord direct your hearts into the love of God, and into the patient waiting for Chriſt. He had laid down great grounds of comfort for them, in the former Chapter, verſ. 13, 14. And aſſures them, verſ. 3. of this Chapter, that God was faithful, and would ſtabliſh them. They ſhould not miſcarry, nor fail of that which God had choſen them unto; but knowing the difficulty of waiting, when expected ſupplies were delayed, eſpecially when Providences ſeem contrary to Promiſes, he prays that the Lord would direct them into the love of God, and patient waiting for Chriſt. This is the third particular, which it concerns fainting Souls to take ſpecial notice of.
(4.) Fainting Souls, or Souls often ſubject to fainting, ſhould endeavour after a diſtinct knowledge of the great, and fundamental Doctrine of Juſtification.
(1.) In the Meritorious cauſe of it, which is the obedience of Chriſt, as Mediatour, in doing, and ſuffering what God the Father appointed, and which he accepted in the behalf of all thoſe, to whom it is imputed; ſo as to diſcharge them from the curſe of the Law, which they had deſerved to be executed upon them to the uttermoſt: and to accept them, as righteous unto Eternal Life, of which they were utterly unworthy.
(2.) That it is God which juſtifieth, Rom. 8.33, Who ſhall lay any thing to the charge of God's Elect? It is God that juſtifieth.
(3.) That the moving cauſe is Gods free love, Rom. 3.24, Being juſtified freely by his grace, through the Redemption that is in Chriſt Jeſus.
(4.) That the means of receiving it, is Faith, Rom. 3.22, Even the righteouſneſs of God, which is by faith of Chriſt Jeſus, unto all, and upon all them that believe: for there is no difference. Theſe things being well digeſted, are great Cordials. For whom he juſtifieth, he glorifieth, Rom. 8.30.
(5.) Let ſuch alſo think of the nature, and efficacy of Chriſts Interceſſion; and that with thought upon thought. He appears in Heaven for us, Heb 9.24. And who thoſe are, ye find, Heb. 7.25, Wherefore he is able alſo to ſave them to the uttermoſt that come to God by him, ſeeing he ever liveth to make interceſſion for them: For what? To give forth unto us, and to apply what he hath purchaſed, 1 Joh. 2.1, 2. And we may be ſure of it, that his Interceſſion is as effectual, and can no more be rejected, then his ſatisfaction, becauſe both are acts of his Prieſtly Office.