0A.26. Chapter IX.

Chapter IX. Faith in the Redeemer Required for Salvation Faith in the Redeemer is indispensably required of all who will partake of salvation.

Heaven must be chosen as our supreme happiness, and sought at our greatest end. The choice of Heaven must be sincere, firm and constant. The sincerity of the choice is revealed by the zealous use of means to obtain it. The sincerity of the choice will regulate our judgments and affections, with respect to temporal things that are so far good or evil to us, as they conduct or divert us from Heaven. The sincere choice of Heaven will make us aspire to the highest degrees of holiness we are capable of in the present state. The vanity of the hopes of the lukewarm in religion revealed.

1. FAITH in the Redeemer is absolutely required of all who will partake of the salvation purchased by him. "God so loved the world, that he gave his only begotten Son, that whoever believes in him, should not perish, but have eternal life, John 3:16. This is the spirit and substance of the gospel, therefore I will briefly unfold it. The Son of God having assumed the human nature, and performed what was necessary for the expiation of sin, the Father was so pleased with his obedience, that from his lowest state he raised him to divine glory, and gave him supreme authority, and all-sufficient power to communicate that glory to others. Thus our Savior declares, "you have given him (That is, the Son) power over all flesh, that he should give eternal life to as many as you have given him," John 17:2. And he exhorts the people, "labor for that food that endures unto eternal life, which the Son of man shall give unto you, for him has God the Father sealed."

Now this glorious life is not given to all, but only to those who are united to him. As Adam, the principle of the carnal corrupt nature, communicates guilt and death to all his progeny; so Jesus Christ (who is opposed to him) the head and prince of the renewed state, communicates life and glory to his people. The apostle expresses it, "as in Adam all die" (all of his natural descendants are involved in his condemnation) "even so in Christ shall all be made alive," 1Co 15:22. That is, all that are spiritually united to Christ, shall partake of his glorious resurrection.

John tells us, "he who has the Son, has life; and he who has not the Son, has not life, 1Jn 5:12. The having the Son, upon which our right to eternal life depends, is believing in him. Faith has the principal efficiency in receiving Christ; therefore it is expressed by that act, "but as many as received him, to them gave he power to become the Sons of God," (and consequently heirs of glory) to as many "as believed on his name."

Christ is said "to dwell in our hearts by faith," Eph 3:17. This is not a mere intellectual assent to the doctrines of the gospel concerning the dignity of his person, that he is in so high and glorious a relation of being the eternal Son of God, and the infinite value of his merits, whereby he is able to save all who come unto God by him; and his merciful compassionate nature to embrace returning sinners, and the excellency of the benefits purchased by him—but such a belief as sways the will and affections to receive him upon God’s terms for our salvation.

Faith is seated in the whole soul, in the mind and heart, and receives Christ entirely as Prophet, Priest, and King. The parts of the Mediator’s office are inseparably connected, and all the effects of them are communicated to the same people. "Jesus Christ is made of God to believers, wisdom," to cure their ignorance and folly; "righteousness," to abolish their guilt; "sanctification," to renew their natures; and "redemption," to free them at last from the grave, and bring them to glory, 1Co 1:1-31. From hence it is clear, that the faith which is justifying and saving, includes in its nature, a dependence and trust in Christ as a powerful and merciful Mediator, that is able and willing to reconcile us to God, and make us forever happy in his favor; and also, a sincere resolution of obedience and subjection to all his holy commands, even to the plucking out of the right eye, and the cutting off the right hand, the parting with the most pleasing or profitable sins. For the promises of God which are the rule of faith, make an offer of Christ upon these conditions to us, "him has God exalted with his right hand, to be a Prince and a Savior, to give repentance to Israel, and forgiveness of sins, Acts 5:31. And only the justified shall be glorified, Romans 8.

Those therefore who desire a partial interest in him as a Savior, out of absolute necessity to escape Hell, and will not out of love submit to him as their Prince, have not "that faith that is sincere," and gives a title to eternal life by the promises of the gospel.

2. We must choose Heaven as our supreme happiness, and regard it as the main end of our lives. Man fell from his duty and felicity by preferring sensual pleasure before the favor of God, and became guilty of the greatest disobedience and dishonor to his Maker, and is restored by the holy change of his will, and the setting his affections on a pure spiritual blessedness. This submitting of the will, and turning its love and choice from the creatures to God, is the effect of divine grace, and wrought in a rational way. For man is not moved as artificial engines by force, nor as brutes from necessity, their faculties being determined by the outward application of objects; he is not drawn up to Heaven by such a natural impression, as steel by the loadstone, nor forced by a violent motion as a stone ascends—but as an understanding free agent, by the direction of the enlightened mind, and the consent of the will, an elective unconstrained faculty.

Herein the wisdom, goodness and equity of God’s transactions with man appear: His wisdom appears, in that as he has ordered in the whole sphere of nature, that the active powers of every creature is drawn forth into exercise for their preservation, and accordingly he is pleased to work in and by them; so the understanding and will, the principles of operation in man, are to deliberately choose in order to his happiness; otherwise the rational faculties would be in vain. His goodness and equity appear, in that he sets before them eternal life as the reward of obedience. God will be glorified by him as a law-giver and a benefactor, and has ordained in the gospel that all who choose and diligently seek the kingdom of Heaven, shall infallibly obtain it, and none be deprived of it but for their neglect of so great salvation. The decree of a final state of misery, though not in time—yet is consequent in the order of causes to the obstinate reluctancy of sinners against restoring grace, and the willful forsaking their own mercies. Therefore God vindicates the equity of his proceedings with men by their own principles, and with tender pity expostulates, "Why will you die?" The corrupt will, declining from God, and adhering to the creature as its happiness, is the true cause of man’s ruin. This will infinitely clear the wisdom and justice, the purity and goodness of God from all imputation. The choice of Heaven for our felicity is primarily to be determined, for it is from the prospect of it that all holy counsels derive their life and vigor. As in drawing the picture of a man, the first work is to delineate the head, not only as the part that in dignity and eminence is above the rest, but as it regulates the drawing of the other parts, and gives a just proportion between them, without which the whole figure becomes disordered and monstrous.

Thus in the moral consideration of man, that which is primarily to be considered is the soul, and its final felicity, as incomparably more excellent than the body and its pleasures; for this will have a powerful influence upon the whole life, directing to avoid what is inconsistent and impertinent, and to do what is conducive to it.

Now this being a matter of unspeakable importance, I will, I. Show what the regular choice of Heaven includes, as to its qualities and effects. ii. Direct how to make this choice. iii. Present some powerful motives to excite us to it.

I. Show what the regular choice of Heaven includes, as to its qualities and effects. The qualities of this choice are three.

1. It must be sincere and cordial.

2. Early, in our first and best days.

3. Firm and constant.

1. It must be a sincere and cordial choice. The most essential and active desire in human nature is to happiness; but there being two kinds of good things presented to the will that solicit the affections: the pleasures of sense, spiritual joys, from hence it is that which makes men happy is the object of choice. And although there is nothing more uniform and inviolable than the natural inclination to happiness—yet the great distinction of mankind arises from this source, the regular—or perverse use of this inclination, the wise—or mistaken choice of happiness.

Now the sincerity of our choice of Heaven is revealed, when it is clear and entire, arising from a transcendent esteem of the favor and enjoyment of God as our chief good, and absolutely requisite for us. And from hence it is evident that the choice of true happiness, necessarily includes the despising and rejecting of the false happiness which stands in competition with it.

There cannot be two reigning principles in the soul; for it cannot vigorously apply itself to two objects at the same time. Our Savior has decided it, "no man can serve two masters; for either he will hate the one and love the other, or hold to the one and despise the other; you cannot serve God and mammon." The masters are irreconcilable, and their commands are directly opposite. It was as possible to place upon the same altar the ark of God, and the idol of the Philistines—as that Heaven and the world should compound and take equal shares in our affections. Indeed, if the conceptions in the mind are but faint, of the universal satisfying goodness of the object proposed to make us happy, the will remains in suspense. But when it is clearly and strongly represented, the heart is drawn entirely to embrace it.

Divine grace by the illumination of the understanding, purifies and changes the depraved will, and heals the distempered affections. The wise merchant, that had a discerning eye, saw reason enough to part with all, that he might gain the "pearl of great price," the grace and glory of the kingdom of Heaven. The apostle declares his resolute contempt of all that the world could afford him, that he might have an interest in Christ, the Reconciler and Restorer of man to the favor and fellowship of God. "But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ!" The glorious gospel is the brightest and most pleasant light that ever shone upon the world, a revelation of the deepest wisdom and most admirable love, wherein the combination of God’s holy and wonderful counsels for our salvation is unfolded; and accordingly Paul, with the greatest life of affection, sets forth his value of it, and by full and most vilifying expressions, rejects all things in comparison of it.

2. The sincerity of the heavenly choice, is revealed by a zealous observance of the means requisite in order to gain Heaven. The blessed end, when valued and respected according to its worth, excites and directs the affections and endeavors in that order and measure as is proportionate to its excellency, and the difficulties of obtaining it. There may be some desires of eternal happiness simply considered—yet the will remains incomplete and undetermined in its choice; for the end in conjunction with the means is propounded to us, and the carnal man will not consent to the means. He dislikes the holiness of religion, and will rather forfeit Heaven than submit to such strict terms.

Though with Balaam, in a fit of devotion, he says, "O that I might die the death of the righteous, and that my last end might be like his;" yet from indulgence to his sensual inclinations, he will not live as the righteous. All his wishes of true happiness are soon strangled by the predominant love of some vanity.

It is said of the Israelites, "they despised the pleasant land," Psa 106:14, not absolutely in itself, for it was "the glory of all lands" abounding with things for the support and delight of man; but considering its distance, a wild wilderness waste interposing, and the enemies to be encountered—they did not think it worthy of undergoing such hazards and difficulties. The land of Canaan was a type of Heaven, both with respect to its pleasantness, and the manner of the Israelites obtaining it. Their title to it was from the rich bounty of God, therefore it is called the "Land of Promise;" but it was to be possessed by conquest. Just so, the celestial Canaan is the pure gift of God, but the actual enjoyment of it is obtained by victorious resistance against the enemies of our salvation.

Carnal men despise this pleasant land—the promise being inseparably joined with precepts of duty and obedience, from which they are averse. But he who chooses sincerely, is joyful and vigorous in the use of means for acquiring his most desired good. Ardent affections ravish the soul above this sensible world, to the place where God dwells in glory. Zeal animates his endeavors, as the motion of the heart conveys life to all parts of the body. "One thing (says the inflamed psalmist) have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." The sensual man is ranging abroad for satisfaction, and shoots all the game that crosses his eye. But the soul that has a revealing light, and feeling the heat of the divine beauty, unites all its desires in God, and with affection to an ecstacy, longs for the enjoyment of him; and the endeavors are in some proportion to the desires. Our Savior tells us, "That from the days of John the Baptist until now, the kingdom of Heaven suffers violence, and the violent take it by force." Some previous rays of the Sun of Righteousness appeared in his ministry, and produced such a holy ardency in those converts, that with all resolution, diligence and earnestness, they sought to be partakers of the blessedness revealed.

Lazy desires and sluggish attempts, reveal that the heart is not throughly engaged for the spiritual eternal good. When the end is truly designed, it will give earnestness to the actions. This is visible in carnal worldly men—how sagacious, how solicitous are they to accomplish their trifling ends and base designs? They try all ways, either by deceit, or toilsome industry, to obtain their desires. No time is too much for their gainful affairs, or voluptuous enjoyments. They transform the night to lengthen out the day for their profit, they veil the day to lengthen out the night for their ease and pleasure. But, alas, Heaven is only regarded as a myth; as if the intellectual soul were only given to dwell with the body on earth, the place of its banishment, and direct affairs here below—and not to lead in the way to Heaven, the place of its nativity, and prepare for the eternal world. The work of salvation is followed with that remiss degree of affection, as if it were a slight matter whether it is performed or neglected. These people carry their convictions in their bosoms; for they are ardent and active to obtain inferior and infinitely less important ends, but with that cold application they mind the superior nobler end of man—which plainly shows it was never seriously intended by them. The sight of worldly men so active and vigilant to prosecute their base designs, should quicken true believers to seek with greater diligence and alacrity the kingdom of Heaven, and the righteousness thereof. A carnal wretch, urged by his brutish desires—with what impatience does he pursue "the pleasures of sin that are but for a season?" An ambitious person, with what an intemperate height of passion does he chase a feather? A covetous man, how greedily does he pursue the advantages of "the present world that passes away, and the lusts thereof."

Ah! how do they upbraid our indifferent desires, our dull delays and cold endeavors, when such a high prize is set before us? Who is able to conceive the ravishing pleasures of the soul when it first enters through "the beautiful gate" of the celestial temple, and sees the glory of the place, and "hears a voice from the throne, "Enter into your master’s joy"—to be happy with him forever? The serious belief of this will draw forth all our active powers in the service of God.

3. The sincerity of our heavenly choice manifests itself in the temper and frame of our hearts, with respect to all temporal things in this world. For our main and happy end being established, that it consists not in secular riches and honors, and the pleasures of sense—but in the clear vision of God, and the blessedness of Heaven; it follows that all present things are in our use so far good or evil, and to be desired or not—as they are profitable or harmful to our obtaining salvation, as they conduct or divert us from Heaven. A wise Christian looks on temporal things not through the looking-glass of disordered passions, which are impetuous and impatient for what is grateful to them—but with reference to his future eternal happiness. He considers the train of temptations that attend an exalted condition, and desires such a portion of these things as may redound to the glory of the giver, and be improved for his own salvation. This purity of affections our Savior teaches us; for in his divine form of prayer, the true directory of our desires are set down in an admirable order all things we are to pray for. And they either respect the end, or the means. The end is the primary object of our desires; accordingly the two first petitions concern our blessed end, as it respects God and ourselves. We pray, "Hallowed be your name," that is, by the reverence and adoration of all his subjects; and, "May Your kingdom come," that is, for the manifestation of his eternal glory in the next world, that we may reign with him. The means in order to this end are of two sorts. Some conduct to it by themselves, those are the good things desired in the third and fourth petitions; and some lead to it by accident, and those are the freedom from evils expressed in the last petition. The good things desired, either have a direct influence upon our obtaining happiness; and they are summed up in our universal obedience to God’s will, expressed in the third petition, "May your will be done on earth, as it is in Heaven." Or they are such as by way of subserviency promote our happiness, and those we pray for in the fourth petition, "Give us this day our daily bread." And it is observable there is but one petition for temporal blessings, and it is the last in the order of those that concern good things. And that single petition is so restrained, that it is evident by its tenor, that earthly things are not absolutely good to be desired for themselves, but relatively and subordinately to our eternal good. Daily bread we must ask of our heavenly Father, the necessary support of the present life, without which we cannot exercise our internal or external powers and faculties in his service; but not delicacies and abundance for the luxurious appetite. The difference of conditions in the present world is very great; as in Pharaoh’s dream, some ears of corn were so full and weighty, that they bended with their weight; others were so thin and blasted, that they were as stubble for the fire. Thus some abound in all felicities possible in this life, others are "chastened every morning" under various and continual afflictions.

Now this infallible principle being planted in the heart, that all present things are to be improved with respect to our future happiness, will moderate the affections in prosperity, so to use the world that we may enjoy God; and make us not only patient, but pleased in adversities, as they are preparatory for Heaven. The original of all the sins and misery of men, is their perverse abuse of things, by setting their affections of love, desire, and joy upon sensible things, as their proper happiness; along with inconsiderate neglect of the spiritual eternal state, to which all other things should be subservient. As if one diseased and sickly in a foreign country, who could not possibly recover health but in his native air; in his return thither, invited by the pleasantness of the way, should take up his residence in it, and never arrive to his own country.

Among the West Indians some are reported to be swift in running, that no horse can keep pace with them; and they have a constant rule in their diet, to eat of no beast, or bird or fish that is slow in motion, imagining it would transfuse a sluggishness in them. The Christian life is by the apostle compared to a race, and earthly things by an inseparable property of nature load and depress the soul, that it cannot with vigor run the "Race set before it." The believer therefore who intends "for the high prize of his calling," and is true to his end, will "be temperate in all things." Nay, he will not only be circumspect, lest they should check with his great design, but wisely manages them in subserviency to it. Paul "charges those who are rich in this world, to do good, to be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life." 1Ti 6:18-19. The fixed aim at Heaven as our felicity, will reconcile an afflicted earthly state to us. When temporal troubles are seen as effectual means to promote our everlasting happiness; the amiableness and excellency of the end changes their nature, and makes those calamities that in themselves are intolerable, to become light and easy. "The poor, the mourners, the persecuted are now blessed, because theirs is the kingdom of Heaven." The apostle, though under variety of sharp troubles—yet expresses his sense with that mitigation, as but lightly touched with them, "as sorrowful, but always rejoicing." From hence he tells us, that with unfainting courage, he prosecuted his glorious end. "For our light afflictions that are but for a moment, work for us a far more exceeding weight of glory." This seriously believed and considered, will make us understand the harmony and consent of the most discordant parts of God’s providence. This will reconcile the severity and roughness of God’s hand—with the tender compassions of his heart towards his servants. This will dry up rivers of unprofitable tears that flow from the afflicted, and make the cross of Christ a light burden. For their heaviest afflictions are not only consistent with his love, but the effects of it are influential upon their happiness.

We are now tossed upon the alternate waves of time, but it is that we may arrive at the port, the blessed bosom of our Savior, and enjoy a peaceful calm; and "so we shall be ever with the Lord." Words of infinite sweetness! This is the song of our prosperity, and the charm of our adversity. Well might the apostle add immediately after, "Therefore comfort one another with these words."

4. The sincere choice of Heaven as our final happiness, will make us aspire to the greatest height of holiness we are capable of in the present state. For the hope of Heaven has always a powerful virtue to transform a man into its likeness; and Heaven is a state of perfect conformity to the holy God. This difference is observable between the understanding and the will in their operations; the understanding in forming conceptions of things, draws the object to itself. The will is drawn by the object it chooses, and is always fashioning and framing the soul into an entire conformity to it. Thus carnal objects, when propounded as the end of a man, secretly imprint on him their likeness; his thoughts, affections, and whole conduct is carnal. As the psalmist speaks of the worshipers of idols, "those who make them are like unto them, so is every one that trusts in them." Whatever we adore and esteem, we are changed into its image. Idolaters are as stupid and senseless as the idols to which they pay homage.

Thus when God is chosen as our supreme good and chief end, by conversing with him, the image of his glorious holiness is imprinted on the soul, and it becomes godly; the heart is drawn by his attractive excellencies, and the life directed to him. This being a point of great importance, I shall further prove and illustrate it. There is no deliberating about the degrees of that which is loved for itself as our end. More or less may respect the means that are valued and used to obtain it, but the love of the end is vast and unlimited. A physician endeavors to recover his patient to sound and perfect health, that being the end of his art. He who seeks for honor or riches, is not content with a mediocrity of success, but drives on his affairs to the full end of his desires. An ardent lover of learning with a noble jealousy strives to excel others in knowledge. In short, no man designs and longs for a thing as his happiness, but will use all diligence to gain the present and full possession of it. Therefore it cannot be imagined that any person sincerely propounds the enjoyment of Heaven as his end, but love will make him fervent and industrious to be as heavenly as is possible here. He will strive by blessed and glorious gradations, to ascend to the perfection of his aims and desires, "to be holy as God is holy in all manner of conduct, to be pure as Christ is pure."

We have an admirable instance of this in Paul, who declares, "Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus." Php 3:13-14. His progress was great—yet that did not make him slack in the prosecution of his end. He labored to attain the precedent of our Savior, to feel the power of "his death and life, to apprehend Christ" entirely and perfectly as "Christ had apprehended him. He was very diligent" to improve the divine image in his heart and life. From hence we may discover the vanity of their hopes, who are of lukewarm affections in religion, (the abhorred character of Laodicea) who esteem it a prudent principle, as convenient for their carnal ease and interest, not to be "earnest in following holiness." Vices are tolerable with them, only the excess is condemned. They content themselves with a mediocrity in religion, and are presumptuous and secure, as the church that said, "I am rich, and have need of nothing." They boast as if they had found but the temperate region between the burning equator and the frozen pole. They account all that is above their low degree in religion, to be indiscreet zeal, and all below to be dead, cold profaneness. They censure those for hypocrisy or unnecessary strictness, who are visibly better, and stand upon proud comparisons with those who are visibly worse; and thus they set off themselves by taxing others. The religion of many is paganism dressed up in a Christian fashion. How easily do men deceive and damn themselves! Can we have too much of Heaven upon the earth? Can we become too like God, when a perfect conformity to him is our duty and felicity?

Divine graces respect an object supremely good, and their perfection consists in their most excellent degrees, and the most intense affections and operations that are leading to it. Faith in its obedience, hope in its assurance, love in its ardor can never exceed. When the object is infinite, a mediocrity is wicked. Humility can never descend too low, nor love ascend too high. Reflecting upon our natural and moral imperfections, that we are raised from nothing, that we are defiled and debased with sin—we cannot have too low thoughts of ourselves. And since God the sovereign being, infinite in perfections, and infinitely amiable, is the object—then no bounds or measure must be set to our affections, but with all our united powers, "all the heart, and with all the soul, and with all the mind, and with all the strength," we must love him, and please him, and endeavor to be beloved of him.

There are others who will acknowledge their defects, and tell you that they do not pretend to eminent sanctity, nor to the graces of the apostles and martyrs, nor aspire to their degrees in glory; they are content with a lower place in Heaven, and less strict religion is sufficient for their purpose. This deceit is strengthened by popery, which enervates and dissolves many of our Savior’s precepts, by teaching they are not laws obliging all Christians to obedience, that will attain to eternal life, but counsels of perfection; if they are not done, it is no sin; and the performance of them meritoriously entitles to a richer crown. And though men by impure indulgences please their sensual affections—yet by tasting purgatory in the way, they may come to Heaven on easier terms, than a universal respect to all God’s commands, and an equal care to observe them. But death will confute all these feeble wretched pretenses; for though the saints above shine with an unequal brightness, as the stars differ in glory; yet none are there but saints. And those who do not mourn under their imperfections, and sincerely desire and endeavor to be holier, were never really saved. The slothful servant who did not waste his talent, but neglected to improve it, was cast into "outer darkness."

There are different degrees of punishments in Hell, but the least miserable there, are totally miserable forever. In short, it is a perfect contradiction for any man to think he is sincere in his choice, and prepared in his affections for the pure glorious felicity in Heaven, who does not labor to "cleanse himself from all pollutions of flesh and spirit, and to perfect holiness in the fear of God."