The State and Way of Salvation
Ezekiel Hopkins, 1633-1690
Hebrews 6:9 "But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner."
INTRODUCTIONBETTER things. Indeed, the Apostle had, in the foregoing verses, spoken very dreadful and fatal things, concerning some hypocritical and unsound professors. And his discourse of them may be reduced unto these Three heads:
The high Attainments of such professors.
The wretched Apostasy of such hypocrites.
The fearful Perdition of such apostates.
First. He discovers their Attainments; and gives us, as it were, the highest strain and pitch that such can reach unto.
They may,
First. Be enlightened, that is baptized; and have a deep and searching knowledge into the mysteries of the Gospel, so as clearly to understand them, and to unfold them perspicuously and demonstratively unto others.
Secondly. They may have tasted of the heavenly gift. They may have some relishes upon their spirits, of the excellency, sweetness, and preciousness of Jesus Christ, the greatest gift God ever gave to the world.
Thirdly. They may be made partakers of the Holy Spirit, in his gifts; those Χαρισματα, which were poured forth upon the Church. And those, both extraordinary; such as were then bestowed upon the Primitive Church, as the gift of tongues, of prophecy, of working miracles: and also ordinary, in illumination; conviction; partial reformation; fluent elocution, both to God in prayer and to men in instruction; which still remain to this day, and are dispensed in common, both to those who are savingly wrought upon, and to those who are utter strangers to the life of grace and the power of true godliness.
Fourthly. They may have tasted the good word of God; and may have found so much sweetness and comfort in the doctrine and promises of it, as to hear it gladly with Herod, and to receive it joyfully with the stony ground.
Fifthly. They may have tasted of the powers of the world to come; and have had some prelibations of eternal glory, in some ecstatic raptures and transports of spirit, as if they were gotten quite above mortality: and these foretastes may entertain them with fair and flourishing hopes, that they shall forever drink of those rivers of pleasure that flow at God's right-hand.
These, you see, are great and high attainments, which the Apostle allows to unsound professors: verses 4, 5.
For that they were never otherwise, appears,
Secondly. In the Defection and Apostasy of these hypocrites from all these glorious attainments.
And this apostasy is not only gradual and partial; such as is too often incident to the best saints, who decline from the spiritualness and excellency of their first ways: but total and final; ending in a malicious renouncing of the truth, and the profession of the name of Christ, which is the very formality of the unpardonable sin against the Holy Spirit. If such shall fall away, it is impossible to renew them again unto repentance: verse 6 and, therefore, it is alike impossible that ever they should be pardoned. For this conditional proposition, if they fall away, supposes a possibility of it; because the Apostle gives it both as a caution against security, and a motive to a farther progress and perfection. They may fall, and fall away, and fall away to an utter impossibility of renewing them again unto repentance.
Thirdly. He discovers the woeful Perdition of these apostates.
And that he does by an elegant similitude, taken from barren ground; to which such apostates are compared, verse 8. For, if God has manured them, and caused the dew of Heaven to fall plentifully upon them from his ordinances, and yet they bring forth nothing but briars and thorns, let them know that they lie under a most tremendous doom.
First. They are rejected of God; reprobated and hated of him. If any man draw back, my soul shall have no pleasure in him: Hebrews 10:38.
Secondly. They are near unto a curse. The dreadful curse of God hangs hovering over their heads; and, would they but look about them, they might see thick and black clouds gathering, and ready to break upon them and overwhelm them with a tempest of the divine wrath and fury, and they would live in a certain fearful expectation of fiery indignation to devour and consume them. For,
Thirdly. Their end is to be burned. They are cut out to be firebrands for Hell; ordained of old unto this condemnation: who so long willfully withdraw from God, that they fall into the Devil's arms; and recede so far backward from Christ and their seeming piety and splendid profession, that they tumble into everlasting fire; and there forever suffer the most acute tortures, the most direful plagues, that either the infinite wisdom of God can prepare, or the infinite power of God inflict; and lie eternally cursing and accursed, under the revenges of that God, whom they have maliciously despited.
But, lest any tender-hearted Christian should be discouraged and dejected by this terrible and startling doctrine; a doctrine, which might have then, and has since, caused many sad fears to seize upon the spirits of those, who are true and sincere, but yet timorous and doubting saints; the Apostle comforts them in the words of my text: and tells them, that, though he had spoken so sharply against apostates, yet they should not apply it to themselves, as though he suspected them for such; that his discourse was directed unto them, not as censure, but as caution; not as judging them to be such, but forewarning them lest they should be such. As if he should say, "Interpret not what I have spoken, as if I thought you forlorn and cursed apostates from Christ: these things do not appertain to you, otherwise than as matter that deserves your care and caution: for, though I have propounded to you the danger of apostasy; yet I have great confidence of the sincerity of your profession, and the perseverance of your faith and obedience: We are persuaded better things of you, and things that accompany salvation, though we thus speak."
From this coherence of the words with the context, we may observe,
That there is great need to preach rousing and terrifying doctrines, even to true and real believers. Thunder is said to purge the air; and to cleanse it from those impure vapors, with which it is apt to abound when it has been long serene and stagnant.
And, truly, thundering doctrine is of great use,
First. Not only to convince the hypocrite: when the word shall be applied so critically, that he can no longer hide himself from the evidence of it, nor any longer lurk under the false disguise of a seeming sanctity; but his own conscience will detect him, and deal as roundly with him, as he has dealt dissemblingly both with God and man: nor,
Secondly. To rouse and awaken the secure; and, by alarming them with the terrors of the Lord, make them start out of their supine rechlessness, and stupid neglect of their souls and eternal concernments: but,
Thirdly. It is necessary also to make those, who are true and sincere Christians, cautious and circumspect; to stand upon their watch, lest they also draw back unto perdition, and bring upon themselves all the woes and curses which they hear denounced against these wretched apostates. Let him, that thinks he stands, take heed lest he fall: 1 Corinthians 10:12.
And, whereas he sweetens this terrible doctrine, by declaring his good hopes and opinion concerning them; observe,
That such rousing and terrifying truths require a great deal of holy prudence and caution in the delivering of them. Ministers ought not always to denounce woe and wrath; nor at all peradventures to fling abroad swords, arrows, and death; nor, like a company of whifflers in a show, spit fire at every man they meet.
For this indiscreet preaching of Hell and damnation, not making a careful distinction between persons and persons, does but,
First. Harden the wicked, while it puts them into as good a condition as any others.
Secondly. Grieve the good; and sadden the hearts of those, whom God would not have made sad: while it rattles out the terrors of the Lord, without any discrimination; and leaves them no means, nor advantage, of applying those comforts to themselves, which of right belong unto them. And,
Thirdly. It prejudiceth all, inasmuch as it is apt to beget only a slavish fear; and that fear an aversion to God, and to that religion, which is thus imprudently represented as only dreadful and frightful.
But, to wave these things, that, which I shall principally consider, is that clause in the text, Things, that accompany salvation.
In which I shall inquire,
The Meaning of the Phrase.
What those things are, which do thus accompany salvation.
For the Meaning and Import of the Expression; we must here take notice, that Salvation may be taken in a Twofold sense: either,
For the full and actual Possession of it. Or,
For our Right and Title to it, and some initials of it already begun in us.
In the former sense, it signifies the glory and happiness of the saints in Heaven, when they are no longer viatores, but comprehensores; no longer travelers thither, but possessors of their inheritance. And thus it is not to be understood in this place. For many things accompany this salvation, which cannot be verified of the best and holiest saints, while they are here in this life: as, the clear and immediate vision and fruition of God; our perfect immunity from all sin and corruption; our final deliverance from all sorrows and sufferings, and the like: which the choicest believers do not enjoy, while they are here on earth; but they are reserved for them until they arrive at Heaven, to be the completion of all their hopes, and their full and eternal reward.
This Salvation then, which the text mentions, is only Salvation in Right and Title: for then also are we said to be saved, when we have a right unto the eternal inheritance, and the initials and beginnings of it are wrought in our souls. This is a salvation on this side Heaven: which we may well call a State of Salvation, or a certain tendency unto it; which will, at last, infallibly end in a full and entire enjoyment of it. Now all those things, which are previous and antecedent to our eternal salvation in Heaven, are concomitants and associates with this salvation: and therefore are said to accompany salvation, because they are to be found in all those, who have a true right unto the glory of Heaven for the present, and shall be brought unto the possession of it hereafter.
Hence observe,
That a STATE OF SALVATION HAS PROPER AND PECULIAR THINGS BELONGING UNTO IT, WHICH ARE NOT TO BE FOUND IN ANY OTHER CONDITION.
Now, here,
I. NEGATIVELY:
i. These things ARE NOT ONLY EXTERNAL PRIVILEGES, NOR THE DISPENSATION OF THE ORDINANCES OF JESUS CHRIST.
Indeed, these are ordinarily necessary as the means of salvation, without which none can, according to God's ordinary way of working, come to the knowledge of the truth and be saved: for faith comes by hearing, and hearing by the word of God: Romans 10:17. But, yet, they are not inseparable concomitants of this state: many enjoy the ordinances and means of grace, who yet are utter strangers to God; and despise that grace, which they were instituted to convey. And, therefore, as they prove great furtherances to the salvation of some, so they accidentally prove the occasion of obduration and sorer condemnation to others: as the same rain from Heaven rots some trees, that makes others to sprout and grow; so the same ordinances do accidently rot and corrupt some wretched souls, and make them the fitter fuel for hell-fire, which cause others, that are trees of righteousness and plants of renown, to flourish, and spring, and bring forth much precious fruit unto God. And therefore we find, that God gives a most sad and dreadful commission to his prophet Isaiah, ch. 6:9. Go and tell this people, Hear you indeed, but understand not; and see you indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
Rest not, therefore, in ordinances: that you hear the word, and receive the sacraments; that you have the tenor of the covenant explained, and the seals of it applied. These are, indeed, means of grace; but they are not evidences of it: they are things, which promote salvation; but they do not necessarily accompany it: and he, who has no better a title for Heaven, than only that he sits under the enjoyment of these, will find all his fond hopes miserably disappointed, when he shall hear Christ pronounce a dreadful doom, even upon those, who have eaten and drunk in his presence, and whom he himself had taught and instructed: Depart from me, all you workers of iniquity.
Nor,
ii. Are THE COMMON GIFTS OF THE SPIRIT OF GOD, those things, that accompany salvation.
These, indeed, are of great use and excellency; but yet they may be found in those, who are wholly devoid of true grace and the life of God. Many hypocrites may be endowed with a great measure of these gifts; and, sometimes, much beyond those, who are true and sincere Christians. Their gifts may further the salvation of others, when they only aggravate their own damnation. As Noah made use of those to build his ark, who yet were themselves drowned in the deluge; and as Solomon employed the Syrians, who were heathens, to prepare materials for the temple: so God does, sometimes, make use of the gifts and abilities of wicked and ungodly men for the benefit and salvation of his Church. But, yet, those very parts and gifts, which help on the salvation of others, contribute not to the salvation of the owners; but rather to the increase of their future torments, because their knowledge, and gifts, and parts render them the more inexcusable before God.
Nor,
iii. Are THE COMMON GRACES OF THE HOLY SPIRIT, those things, that accompany salvation.
There are many previous works wrought upon the souls of those, who are brought near unto salvation; but, through their quenching of the Spirit and resisting of his motions, they provoke him to withdraw, and so they never attain it.
Nor,
iv. Are INWARD JOYS AND COMFORTS those things, that do necessarily accompany salvation.
Nay, indeed, a true Christian may, many times, go mourning and heavily, when a hypocrite shall flaunt and triumph in his joys; and boast of his evidences, and ravishments, and overpowering consolations, as if he were the only favorite and minion of Heaven, whom God delighted to caress and dandle as the darling of his affections. See that proud Pharisee, Luke 18:11: God, I thank you, that I am not as other men are … nor as this publican: and that hypocritical church of Thyatira: Revelation 3:17. I am rich, and increased in goods, and stand in need of nothing. Thus, through the delusions of Satan and their own self-flattery, they may bring themselves into a golden dream, that they are rich in enjoyments, increased in graces, and stand in need of nothing which might make them either holy or happy: and so they give themselves the same applause, that the rich fool gave his soul; Soul, you have … goods laid up for many years, take your ease, eat, drink, and be merry. But, alas! these over-weening conceits prove gross delusions! How many have we seen, who have prided themselves in their joys, and would be still boasting what sweetness of spirit, and soul ravishments, and other such like melting things they have felt, turn utter apostates from the truth, and the profession of godliness!
These, therefore, are not the things, that accompany salvation: but a man may suffer everlasting torments, who has tasted many delusive joys and comforts: he may drink deep of the cup of God's wrath and fury, who has tasted of the powers of the world to come: he may go down to Hell with many church-privileges and ordinances, excellent gifts and parts, with many common graces of the Spirit, many convictions, many good wishes and desires, yes and many good duties too, and there suffer the vengeance of everlasting fire, and have all these burnt about him.
These things, therefore, are no firm support for your hope; no good evidences for your future happiness: and, therefore, trust not your souls upon them: they will sink under you, and deceive you. They are only common things; and may belong to any, who live under Gospel-Dispensations. Hearing, praying, professing, receiving the sacraments, though they be absolutely necessary to salvation, as means; yet they are not, as evidences: they are distinguishing marks of Christians from those of another religion; but they are not distinguishing marks of saints from hypocrites. Or, if you will have them evidences, they are rather exclusive evidences, than conclusive: that is, it is an assured evidence that they are no true Christians, who do neglect, or disown, or despise these things: whoever does so, is certainly excluded from this number, and from all hopes and possibility of salvation. But they are not conclusive evidences: we cannot certainly conclude, that such a man is a true Christian, or in the state of salvation, because such things may be found upon him.
II. And, therefore, in the next place, let us see WHAT THESE THINGS ARE, THAT DO ACCOMPANY SALVATION.
And they are of Three sorts:
Certain Principles of Faith in the Understanding.
Certain Gracious Impressions upon the Heart and Will.
A certain regular Obedience in the whole course of a man's Life and Conversation.
And here we must, upon every one of these, discover these Two things:
What those principles, habits, and obedience are. And then,
Whether we have those principles, impressions, and obedience in a saving manner.
i. The FIRST sort of things, that accompany salvation, are
1. Divine Principles of Truth in the understanding.
And these are of two kinds; either doctrinal, or practical: those, whose immediate tendency is information of the judgment; or those, whose immediate effect is the influencing and regulating of our lives and practice.
(1) Doctrinal Principles, are absolutely necessary to salvation.
Such, I mean, as are the vital and fundamental articles of the Christian Faith. It is true, it is not necessary for every private Christian to busy and beat his head about the nice and curious questions of religion, which have always been disputed; but will never be decided, until our imperfect knowledge give place to perfect. Some things in Christian Religion are ornamental; and such are the more abstruse points, which are not so clearly revealed to us in the Scriptures: these, indeed, those, who are of parts and have competent leisure, ought to search into, as the noblest study and science they can employ themselves about. Other things are fundamental and vital, the ignorance of which excludes men from all possibility of salvation: and these we ought to know and believe explicitly; as being truths, which are most clearly revealed to us.
And such are,
[1] The doctrine of the Ever-Blessed Trinity: that there is One Infinite Essence, in Three distinct Hypostases or Persons.
A mystery, far beyond all the comprehension of reason, and far deeper than the longest line of our understanding can possibly fathom; yet we are bound to adore and believe what we cannot comprehend: yes, and thus far reason itself teaches us, that such a being cannot be God, which may be comprehended by man. This mystery of Three in One, the Scripture has expressly declared to us: 1 John 5:7. There are three, that bear record in Heaven, the Father, the Word, and the Holy Spirit: and these three are one: they are one, not only in their record and testimony, as some heretics would gloss the place to evade the clear force of it; but in essence, being, power, nature, and all the divine attributes and perfections: for, were this unity only in testimony, it might well be wondered why the Apostle should, in the very next verse, alter the phrase, and there tell us, that the Spirit, and the Water, and the Blood, agree in one: here, it is evident, from the manner of expression, that these are one only in testimony; but, when it is said, of the Father, and the Word, (that is Jesus Christ, that Word which was made flesh,) and the Spirit, not that they agree in one, but that they are one, it can bear no other signification, but that they are one infinite, eternal, ever-blessed essence, having all the same essential properties and perfections. How far the express belief of this great truth was necessary before the incarnation of our Savior, I will not now dispute; though there want not sufficient evidences that it was known to the Jews then: but, since our obligation to believe a truth is proportionable to the evidence that can be produced for it; therefore now, since the Scripture is express in this particular, an explicit belief of it is necessary to us, whatever it were to them: yes, so far necessary in order to eternal life, that he, who denies and opposes it, cannot worship the True God, who is Three in One; cannot worship the Lord Jesus Christ, who is as truly and truly God as he is Man; and therefore cannot be in any capacity of obtaining salvation. For it is the highest idolatry in the world, to worship that for our God, which is not so: now our God is Three in One; and therefore they, who pretend to worship him, whom yet they deny to be so, do but worship an idol of their own imagining, and not the True God. Yes, our Savior Jesus Christ makes this to be a fundamental Article of our Faith: John 17:3. This is life eternal, that they might know you, the only true God, and Jesus Christ whom you have sent: so that, if we know not God, as he is the True God, we cannot have eternal life; but as he is the True God, so he is Three Persons in One Nature and Essence. But some may say, "This seems rather to make against it: for, if the Father be the only True God, then how can Jesus Christ be the True God too?" To this I answer, that the particle only refers not to the Father, but to the True God: now the word God is an essential, and not a personal attribution; and so both God the Father is the only True God, and God the Son is the only True God, and God the Holy Spirit is the only True God, because they are all one and the same only True God: our Savior says not that only the father is the True God, but the father is the only True God: and so also is each person in the Ever-Blessed Trinity; for the Godhead is not divided with the Persons, and therefore there is the Father, the Son, and the Spirit, but these are all the only True God.
This is the First Doctrinal Principle.
[2] Another principle, consequent upon the former, is the knowledge and belief of that great mystery of the Two Natures united in One Person of our Lord Christ.
This is, likewise, a fundamental truth: truth, as to both parts of it; both that he is God, and that he is man. This we find most clearly asserted by the Apostle, Romans 1:3, 4. Jesus Christ our Lord, which was made of the seed of David according to the flesh, And declared to be the Son of God with power, according to the Spirit of Holiness, by the resurrection from the dead. His divinity is most irrefragably proved, past all the cunning evasions of Socinian perverseness, in many places of Scripture; but, especially, in the first to the Hebrews, verse 8. Unto the Son he says, Your throne, O God, is forever and ever; and, verses 10, 11, 12 speaking of the same Son, You, Lord, in the beginning have laid the foundation of the earth; and the heavens are the works of your hands: They shall perish, but you remain … they shall change: but you are the same, and your years shall not fail: not to mention verse 3. Who being the brightness of his glory, and the express image of his Father's person, and upholding all things by the word of his power: nor verse 2. By whom also he made the worlds. Where, I think, we may challenge all the wit of Hell to evade the force of this argument. He, certainly, is the only True God, who is God the Creator: for he, that made all things, is God, says the Apostle, Hebrews 3:4: but so is the Lord Jesus Christ, as these places do abundantly testify; and therefore he is True God, a God by nature and essence, and not only by authority and donation. Again, if Jesus Christ ought to be served and worshiped by us, then certainly he is a God by nature; but none, who acknowledge the name of Christ, excepting that accursed Blandatra and a few of his adherents, will deny that he ought to be worshiped, whom all the angels in Heaven are commanded to worship, Hebrews 1:6. Let all the angels of God worship him: therefore he must needs be God by nature, and not by office only. See, for this, Galatians 4:8 where the Apostle tells the believing Galatians, that, heretofore, when they were Gentiles, they did service unto them, which by nature are no gods; implying, that they were guilty of most gross and stupid idolatry in so doing: but, if Christ be not God by nature, either the Apostle commanded these believers to worship him, or not: if not, then they ought not to worship him; and very choice Christians they are, who should be driven to this: if he did, then be commanded them to be guilty of idolatry, like their former; for he tells them, they were idolaters, in worshiping those, who by nature are not gods.
And, that the owning of both natures in Christ is a Fundamental Article of Faith, appears,
1st. In that the denying of the Human Nature in Christ, is expressly sentenced as damnable.
1 John 4:3. Every spirit, that confesses not that Jesus Christ is come in the flesh, is not of God: and this is that spirit of Antichrist, of which you have heard that it should come; and even now already is it in the world. The Apostle does not say, "Every spirit, that confesses not that Jesus Christ is come into the world;" to prevent the evasion of those heretics, who pretended that he was revealed in the spirit, or in the conscience, or in the gospel: but he says, come in the flesh, in the assumption of a true human nature: those, who deny this, are not of God. And,
2dly. For the denying of his Divine Nature, that also is in itself damnable.
1 John 2:22. He is Antichrist; that denies the Father and the Son. And, certainly, if it be so damnable a heresy to deny the Humanity of Christ, much more then his Divinity; for it was his divine nature, that put worth and value into all the actions and sufferings of his human, and made them truly meritorious: and, therefore, if there be no salvation attainable, but through faith in the merits of Jesus Christ; they are utterly excluded from all possibility of being saved, who destroy the very belief of those merits through which alone they can be saved.
That is, therefore, another Fundamental Truth of the Gospel.
[3] Justification, in a free gratuitous way, in opposition to the works of the Law, is a Fundamental Article of our Faith.
In confirming this, the Apostle spends eleven whole chapters in his Epistle to the Romans. The denying of this doctrine is utterly inconsistent with a state of salvation. See, for this, Galatians 5:4. Whoever of you are justified by the Law, Christ is become of no effect unto you: you are fallen from grace. Indeed, many learned men are at variance concerning the manner of obtaining Justification by the righteousness of Christ; some taking one way and some another, and it is no easy matter to reconcile, and accommodate them: but, so long as they hold this foundation, that none can be accepted of God, but only through the merits and righteousness of Jesus Christ; though some may build hay or stubble upon this foundation, they may be safe, though they suffer loss in their superstructure. Only to me, that seems the best and safest way, which makes most for the honor of our Lord Christ; for we cannot easily err in ascribing too much unto him, who is the Author of our Salvation: and therefore, certainly, to make the merits and righteousness of Jesus Christ the very matter of our Justification, and the imputation of them to us the formal cause of it, seems more honorable to him, and, I think, more consonant unto Scripture, than only to make it a remote procatarctical cause, moving God to accept of our faith and obedience, as our righteousness, and thereupon to justify us.
[4] The doctrine of Sanctification, and of the absolute necessity of a thorough Change and Renovation of our Natures, is a Fundamental Truth, without the acknowledging of which, we can never be saved.
For our Savior has told us, John 3:5. Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God. And, certainly, if our undergoing of such a thorough and universal change be of such absolute necessity, the knowing and believing of it must needs be; for, if we believe it not necessary, we shall never be engaged heartily to endeavor it. And, therefore,
[5] The doctrine of our Fall, the knowledge of our lost estate and condition, is of indispensable necessity to eternal salvation.
Our Savior tells us, that he came to seek and to save those that are lost: Luke 19:10: and unless we are conscious of our sin, and misery by reason of sin; that we stand forfeited to the divine justice, liable to his severest wrath, exposed to all the dreadful curses of the Law; we shall never submit to the methods of our physician, when we are not sensible of our disease.
[6] The doctrines of the Resurrection, Judgment to come, Heaven and Hell, and eternal Rewards approportioned to our present works; these are Fundamental Articles, and of absolute necessity to be believed.
For he, who shall deny these, destroys all hopes and fears; and turns himself loose to follow his own lusts, without any check or control. He cannot be in a possibility of salvation, who believes none; who expects nothing at God's hands, whether rewards or punishments. For such a damnable doctrine as this, will necessarily engage him in a wicked and profligate life: in this our corrupt estate, wherein we are so naturally prone to sin, it is impossible that men should be holy gratis. Besides, it plucks up all religion by the very roots; and the whole doctrine of Christ falls to the ground, if the immortality of the soul, future judgment, and eternal rewards, be once denied: for both our religion, and all religions in the world, are founded upon these principles.
Thus you see some of those Fundamental Truths, which are necessary to salvation. And, therefore, though heresy look not so foul and ugly, as some vile and scandalous impieties in life and practice; and we are apt to have good opinions of men, whatever they hold, if so be we see them just and honest in their dealings, sober and temperate in their converse; though we think it no great matter what their notions and tenets be, so long as their lives are blameless and inoffensive: yet, believe it, heresy is altogether as damnable as profaneness: those poisons are as deadly, which work upon the head; as those, which work upon the heart: and we ought as much to shun a heretic, and to refuse converse with him, as a wicked monster; as we ought to shun a murderer, a thief, a drunkard, an unclean sensualist, or the vilest sinner that can be named: yes, and rather more, inasmuch as there is more danger of being corrupted by the fair speeches of erroneous persons, than there is of being enticed by the lewd and hateful actions of notorious and debauched wretches: and therefore John gives us this command, in his Second Epistle, verse 10, 11. If there come any unto you, and bring not this doctrine, receive him not into your house, nor bid him God speed: For he, that bids him God speed, is partaker of his evil deeds.
And, thus much, for Doctrinal Principles.
But, then,
(2) There are Practical Principles of Truth, whose immediate influence is only to guide the life and conversation.
Many such there are, which I shall only reckon to you in the heap: That the word of God is the best rule of life: that godliness is the greatest gain: that sin is the worst of evils: that God, in Christ, is the chief good: that a holy life is the securest and sweetest: that we ought to look only to duty, and leave successes to God: that the best peace is peace of conscience: that self-denial is the greatest self-interest: that we ought to choose the greatest affliction, rather than to commit the least sin: that whatever we lay out or lose for Christ, shall be repaid us with abundant use and advantage. These, and many other such like, are Practical Truths; which, unless we are fully persuaded and convinced of them in our own consciences, will never be able to influence and govern our lives and actions. And, unless we live according to such rules as these, it is utterly impossible, that ever we should be saved.
And thus I have showed you, what are the Principles of Truth which accompany salvation.
2. The Second Inquiry was, How we shall know, whether these Principles, both Doctrinal and Practical, are embraced by us in such a way, as may give us good hopes, that we are in a State of Salvation.
Indeed, it is not enough merely to know these things, or to believe that they are great and precious truths: for there are not many, who have lived long under the dispensation of the Gospel, but have gotten a notion of these things, and their very reason forces them to subscribe to the truth of them: but yet we see that multitudes, even of these, are profane and impious; and such ungodly persons, that, as the Psalmist speaks, salvation is far from them.
Therefore I answer,
(1) Then these principles are things accompanying salvation, when they are Leading Principles.
When a man sails by this compass, and steers his course according to them: when they lie not floating and swimming in the brain; but soak and sink into the heart, and influence the life.
(2) When they are Determining and Conquering Principles.
When Christ and our interest come into competition, then see what you are determined by. A carnal man may discourse by Scripture principles: but, when a time of trial and temptation comes, and he and Christ must part or he and the world must part, he then determines his choice by worldly principles; and, whatever he had speculatively talked before of preferring the peace and purity of conscience before all worldly enjoyments, yet now he chooses sin rather than affliction.
(3) When they are Quieting Principles.
When they have determined your choice and then can satisfy and quiet your minds, then are they saving. It may be, that sometimes conscience has well determined, and does sway a man to a good choice: but yet he is angry with it; and could curse his conscience for being so tender, and forcing him to forego his earthly interests.
(4) When they are Fixed Principles.; not only in the assent of the judgment, but in the consent of the will.
When they become habitual to us, and grow up in us as another nature: that, as the great natural principle of all our natural actions, is self-preservation; so the great swaying principle of all our actions, is these holy maxims, which naturally lead us to the preservation of that, which is our dearest self, even our precious souls and their eternal interests and concerns.
Thus we have shown you the First sort of things, that accompany salvation: namely, the Principles of Belief, both Doctrinal and Practical: as, likewise, what is necessarily required to make these principles Saving.
ii. Let us now proceed to the Second General Head: To consider THOSE IMPRESSIONS, WHICH MUST BE WROUGHT UPON THE HEART, WILL, AND AFFECTIONS.
And, herein, I shall, as before, make these Two inquiries:
What those Impressions are, that accompany salvation. And,
What are the Evidence, by which we know them to be Saving.
1. What these Impressions are:
(1) To this I answer, in the general, they are those habits of true and divine grace infused into the will and affections, by the power of the Holy Spirit, whereby they are wholly renewed, and, of earthly and sensual, become heavenly and spiritual.
They do, indeed, comprehend all the lineaments and features of the image of God: so that, when we speak of the graces of faith, love, hope, patience, humility, self-denial, etc. these are those impressions and habits, wrought in the heart, that accompany salvation; and the whole system and complexion of them taken together, is that, which the Scripture calls, the New Man, the New Creature, the Image of God, the Divine Nature, Conversion, Sanctification, Effectual Calling, and the like. And this, great change must, of necessity, pass upon the soul, before it can be brought into a capacity of obtaining Heaven and eternal salvation: for that God, whom the Prophet describes to be of purer eyes than to behold iniquity, will not certainly behold it in Heaven, his own throne and palace: but, as all, who were unclean, and leprous, and ulcerated, were to be removed out of the camp of Israel, because God walked in the midst of it; so shall all such spiritually unclean persons be excluded out of Heaven, the palace of the Great King, the camp of innumerable hosts of angels, in the midst of whom the Holy God walks, and converses only with pure and holy spirits.
These holy habits of grace, which are infused into the soul in its, new birth and renovation, accompany salvation Two ways:
As Preparations unto it.
As Parts of it.
[1] As Preparations to it.
For, as God has prepared an inheritance of glory for us, hereafter; so, by grace, he prepares us for that inheritance. And therefore the Apostle, Colossians 1:12 gives thanks to God, who has made us meet to be partakers of the inheritance of the saints in light.
And this fitness is Twofold:
1st. In the Nature of the thing.
Holiness is naturally required unto eternal happiness. As all the goodliness of fruits and flowers must first spring from some seminal virtue; so glory springs from grace, salvation from conversion, as the flower from the seed. Whence the Psalmist expresses it, Light is sown for the righteous, and gladness for the upright in heart: Psalm 97:11. And, as naturally as a small seed, when it is received into good ground and watered with the dew and refreshing showers of Heaven, sprouts up, and spreads itself into the beauties of a flower; so this seed of grace, when it is watered with the dew of Heaven and called forth by the quickening influences of the Sprit of God, begins to bud forth, spreads its branches, and will at last display all its glories when it is perfect and consummate in Heaven. And,
2dly. By the Divine Appointment.
God has, by this promises, entailed happiness and salvation upon the graces and holiness of his saints. It is a reward due unto them, by virtue of his promise and covenant. So that they are meet to be partakers of this inheritance; not only because grace does naturally tend to glory, as naturally as the dawning of the morn tends to a noon-day brightness; but because also it is a meet and just thing with God, to recompense unto them joy and refreshing and everlasting peace and bliss, having obliged himself so to do by the tenor of his unalterable word of promise.
And, as holiness is thus preparatory to salvation, so,
[2] It is Part of salvation.
It is happiness, in this valley of misery: it is Heaven, on this side Heaven. Grace and glory differ not in nature, but only in degrees: grace is glory begun; and glory is but grace elevated to its acme and perfection. John, in his First Epistle, ch. 3 verse 2 tells us, that all we can know of the state of glory, is, that we shall be like God. It does not yet appear what we shall be: but we know, that, when he shall appear, we shall be like him; for we shall see him as he is. And this resemblance unto God, the saints do there, in some measure, bear upon them: there are some strictures, some, lineaments and proportions, of their Father's image, drawn upon them: and, as the clear and immediate vision of God in Heaven is a transforming vision, where, by the bright reflections of God's purity and holiness cast upon the blessed, they are made perfectly holy, and therefore blessed; so, here on earth, those more obscure and glimmering discoveries, which God given of himself, when he passes before them in his ordinances, though they see him but darkly through a glass, yet even this sight of God is also transforming, and changes the soul into the likeness and image of God; as she Apostle speaks, 2 Corinthians 3:18. We … beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory … as by the Spirit of the Lord. So that, you see, there is very little difference, between our present state of grace and our future state of glory, but only degrees and measures. John speaks of it as the glory of Heaven, that we shall see God: Paul tells us, that we do now see him, though more dimly and obscurely. John tells us, that the glory of Heaven consists, not only in seeing God, but in being made like unto him: Paul, that the sight of the glory of God does now transform us, and make us like unto him, for we are changed into the same image from glory to glory: that is from one degree of grace to another.
Thus I have shown you how these impressions and habits do accompany salvation, both as they are Preparations unto it and Parts of it.
(2) And now, though this be most true, in the general, concerning all the graces of God's Spirit, that they do thus naturally and necessarily accompany salvation; yet give me leave to single out some few of the more choice and eminent ones, upon which the Scripture seems to set peculiar remark. For, though all the graces of the Holy Spirit are alike necessary to salvation, yet they are not alike eminent and conspicuous.
Now with divers of these, that most excellent Sermon of our Savior upon the Mount will furnish us.
Therefore,
[1] Inward Heart-Holiness as a gracious disposition of soul, that does accompany salvation.
So we have it, Matthew 5:8. Blessed are the pure in heart: for they shall see God. Now as all holiness signifies nothing else, but a separation from profane uses, to the service of God; so this holiness of the heart is the alienation and separation of it from sin, to the service of God. The Apostle, 2 Corinthians 7:1 distinguishes sins into two sorts: there are filthinesses of the flesh; and such are those wherein the body is engaged; as drunkenness, riot, impurity, murder, oaths, and blasphemies, etc. which require the service of the body as the instrument to perpetrate them: and there are other filthinesses of the spirits; and those are more refined and invisible, though not less pernicious and damnable sins; and such are wicked thoughts, evil concupiscences and desires, atheism, unbelief, hypocrisy, and the like: the former sort are the sins of lewd and profligate wretches; these latter are the sins, in which formal hypocrites, and all those who are devoid of the power and life of true godliness, may indulge themselves, though they carry a fair show and outside to the world. Now examine yourselves: of which kind is your holiness and sanctity? Do not content yourselves that you are pure and clean from the gross and scandalous acts of sin? that you are no drunkards, nor swearers, nor adulterers, nor murderers, nor thieves, nor extortioners? it were to be wished that more could say, they have washed their hands in innocency from these wickednesses. But do you rest in this only; and look no farther, than that your lives and outward demeanor be fair and inoffensive; when, all the while, these and many other swarms of lusts crowd thick about your heart, and cluster there? Though you never embrewedst your hands in the blood of your brother; yet do you harbor any malicious and revengeful thoughts against him? do you please and delight yourself in wishing and imagining his ruin, and rejoice in his sufferings? Though you never spokest a blasphemous word against God and his truth; yet is it the employment of your mind, to rend God's attributes from him, and to tear them off one by one, sometimes denying his wisdom, sometimes his power, sometimes his goodness, sometimes his providence, and sometimes, with the fool, denying the very being and essence of God itself? is this the sport and recreation of your mind, thus speculatively to assassinate the Great God? Dare you prostitute your soul to the embraces of any unclean and impure thoughts, and stuprate the images of your own fancy? Is your heart vain worldly, sensual; or do you suffer unclean, covetous, and revengeful thoughts to fret there without control? Believe it, though your life were as clear and spotless as an angel's, yet this impurity and filthiness of your heart will keep you forever from the beatifical vision of God: for that God, who sees all the inward and lurking filthiness of your heart as apparently as if every thought and motion of your soul were written on your forehead, has sentenced you that you shall never see him. It may be, you dare not outwardly commit those wickednesses, which your heart prompts you to, for fear of punishment or shame; but God has no interest at all in these restraints: if you fearedst him, you would no more harbor any abomination in your heart, than you would visibly act it in your life; for God sees every flushing of your thoughts and of your desires, as clearly as he does the most public and conspicuous actions of your life: it is not therefore for his sake, that you are not notoriously and infamously wicked; but for your own: you compoundest between your reputation and the temptation: to satisfy your credit, you dare not commit the sin; and yet, to satisfy the Devil, you will inwardly harbor and cherish it: and, believe it, he is well enough content that you should thus compromise; knowing, that such repercussives will never cure the disease, but only drive it to the heart; and so that he may rule that, he will let your credit or safety rule your life. But, a true Christian rests not contented with this external sanctification; that he has beaten sin within its trenches; that he lays a close siege to it, and keeps it from foraging abroad: but be especially labors with his heart; knowing, that it is but in vain to lade out the streams, unless he can withal dry up the fountain: and, if he sees but the least stirring of any evil thought, the least breathing of any sinful desire, he presently endeavors to suppress it; knowing, that if he can but keep his heart pure, his life will be pure by consequence. And this Inward Purify is that, which is an infallible concomitant of salvation. Indeed, he cannot altogether keep himself from the mutinies and rebellions of his corrupt part: his thoughts and his affections will sometimes make an insurrection, and buzz strange things to him; and sometimes also the Devil casts in a fiery dart, some black and hideous suggestion, and that Old Serpent seems audibly to hiss within him: but, then, first, it is the grief and anguish of his soul when it is thus within him; he could even shake off his very being, and run away from himself, to be freed from them: and, secondly, be labors to the very utmost of his power to quell these rebellious motions; he commands his thoughts never again to propose such matters to him, turns away in indignation from hearkening to their overtures; and, as other commanders use to do with seditious and mutinous armies, presently busies them about other work and employment. Whereas, on the contrary, a wicked man diverts and recreates himself with all the filthy dalliances of his impure thoughts, sets up a theater in his imagination, brings forth every lust to act its part, sports himself with them: and, when he has done, applauds himself in the secrecy of his invention; that he can be a spectator, where none can behold him; and enjoy both his own lusts and other men's esteem, without ever considering that the all-seeing eye of God is upon him, of that God, who will draw the curtain, detect the scene, and openly expose all his secret sins to everlasting shame and reproach.
That is the First thing.
[2] Poverty of Spirit is another grace, which accompanies salvation.
Matthew 5:3. Blessed are the poor in spirit; for theirs is the kingdom of Heaven. And what a rich portion, what a glorious inheritance is this, for those, who are thus poor! There is, indeed, a spiritual poverty, which is far from having a blessing annexed to it: such was that of the Church of Laodicea, Revelation 3:17. And know not that you are wretched, and miserable, and poor, and blind, and naked: And know not that you are wretched, and miserable, and poor, and blind, and naked: this spiritual poverty is this spiritual poverty is always joined with ignorance and presumption; and those, who are most indigent and necessitous, usually flatter themselves with proud conceits of their fullness and abundance. But this blessed poverty of spirit is that grace, whereby a man is convinced of his wants, and mourns under them; sees his own emptiness and vileness, and loathes himself for it; and, therefore, continually renounces himself in all that is really virtuous and commendable in him, and daily prays that his own righteousness may not damn him: he maintains the performance, but abjures the merit of good works: he trusts not to his duties, but dares not neglect them: he knows they are but as broken reeds; and that, therefore, though he must walk with them in his hand to point him out the way unto Heaven, yet he must not lean upon them: he is continually in want, and still complaining and craving: he sees nothing in himself but wants; want of wisdom, want of grace, want of holiness, want of comfort and assurance: ever since the strong man was cast out and his goods spoiled, he has lived in great want and necessity; and therefore is a most constant and importunate beggar at the Throne of Grace for supply; and makes out to the fullness and all-sufficiency of Jesus Christ, as his only relief; and whatever he finds defective in himself, fetches it home by an appropriating faith from him. This poverty of spirit is a most excellent grace, which puts the crown wholly upon God's mercy; ascribing nothing to itself, but its own failings: and is such a sweet, sincere, and obliging grace, that it wins favor in the sight of God; and he will certainly crown it, at the last, with glory: this, above all others, has learned the true are of ingratiating itself with God; while those, who are spiritually proud and haughty and self-confident, are like your great mountains, high but barren; they are swollen up with their own arrogance, but are usually empty of everything but only noise and tumor.
[3] A Mourning Frame of Spirit is another disposition, which accompanies salvation.
Matthew 5:4. Blessed are they that mourn: for they shall be comforted: a holy mourning, for our own sins, and for the sins of others.
1st. For our own sins.
And this is one great part of repentance; without which, no remission can be granted, and therefore no salvation be obtained. It is true, repentance is no satisfaction to the justice of God: we cannot weep ourselves out of debt: were our heads fountains of tears, and could our eyes pour out rivers of water, yet all these could not wash away the guilt or stain of any the least sin, that ever we committed. But yet, without this, the satisfaction, which Christ Jesus has made, can never be applied to us: for his blood comes flowing to us, only upon a stream of our own tears: and that soul, which can thus melt down before the Lord in a holy, sincere mourning, and godly sorrow, may, with comfortable evidence conclude, that, as he has bathed himself in his own tears, so God has sprinkled him with the blood of Christ, which alone can take away sin. And,
2dly. A spirit of mourning for the sins of others; the sins of the times and places, in which we live.
For, as our own sins lie upon us, until we humble our souls before God: so the guilt of other men's sins will likewise be imputed unto us, and the wrath which is due to them may fall upon us; unless we lament them before God, and testify, by our sorrow for them, that we gave not our consent to them.
This is another gracious impression, which accompanies salvation.
[4] Another is a Meek and a Patient Spirit.
Matthew. 5:5. Blessed are the meek: for they shall inherit the earth: where the promise, I suppose, does not only refer to temporal blessings, though they only are expressed; but is to be carried higher, unto the heavenly inheritance. Now this meekness is a fruit of holy mourning: he, who deeply humbles himself for his sins before God, will not be much exasperated by the offences of others against him: if God has forgiven him ten thousand talents, he will not think it any great matter to forgive his brother a few pence. Nothing makes a man so intractable and rugged, as sin, that lies upon the conscience unrepented, and therefore unpardoned. And therefore we find that David was never so cruel, as when he had for some time lain under the guilt of his two foul sins: then, he puts the Ammonites under saws, and under harrows of iron, and under axes of iron, and makes them pass through the brick-kiln: a fearful and sad havoc! some he burnt, and some he sawed, and some he tore in pieces; which was a strange execution, and possibly more than became him to inflict. But, afterward, when he had truly repented and deeply humbled himself for his sins, though he had a far greater provocation, yet he meekly passes it by; and when Shimei, in the madness and distraction of his rage, pelts him with stones and curses together, repentance has so humbled and tamed his spirit, that all we now hear from him, is, Let him curse: for God has said unto him, Curse David. It is a most beautiful and excellent grace, when we can bear affronts and injuries petulantly done against us, without any great disturbance and emotion. And this grace God has promised to crown with salvation: Psalm 149:4. He will beautify the meek with salvation.
[5] A holy Hungering and Thirsting after Grace.
Matthew 5:6. Blessed are they, which do hunger and thirst after righteousness: for they shall be filled: when we do earnestly desire, both the righteousness of Christ's Merits to justify us, and the righteousness of his Spirit to sanctify us: which vehement appetite will arise in us, if we have but a deep sense of our want of Christ and our want of grace. And, certainly, the infinite mercy of God will not allow him to refuse the breathings of a heart, that thus amorously pants after him: but he will, according to his promise, fill the hungry with good things; when, as for the rich and the full, those that are full of self and full of pride, he will send them empty away.
Again,
[6] A Merciful Frame of Spirit.
Verse 7. Blessed are the merciful: for they shall obtain mercy: when we are merciful, both to the souls and bodies of others; showing our prone and ready charity, both in instructing the one, and in relieving and supplying the other.
Again,
[7] A holy Awe and Dread of God, is another grace that accompanies salvation.
This, possibly, is looked upon by some, now-a-days, as a mean grace; unworthy of that near relation in which we stand to God, and that freedom which we may use towards him: but, yet, the Scripture does lay so much emphasis upon this, that it often sets forth the whole work of grace upon the soul, by the fearing of God.
[8] So, also, Love to God, Love to his People, Love to his Ways and Ordinances, and whatever bears the stamp of his holiness printed upon it.
These, and many more, are such holy impressions upon the heart, that, wherever they are truly to be found, they are most certain evidences of a state of salvation, and do always infallibly accompany it.
Thus much, for the First Inquiry.
2. The Second Inquiry is: "If I find any such like impressions upon my heart, as these, how shall I certainly know whether they are such as accompany salvation? for there is abundance of counterfeit grace abroad in the world: how then shall we discover what is true and genuine from what is false and spurious?"
I answer,
(1) These impressions are then saving, when they are Social: when they accompany one another, then do they likewise accompany salvation.
Many, possibly, will pretend to high raptures, and some kind of ecstatic efforts of their love to God: many will boast much of their overflowing joys, that their souls are even distended with comforts, and as full of peace and satisfaction as they can hold: many may, possibly, be as confident of their election, as if God had unclasped the Book of Life to them, turned them to the very page and line, and showed them their names written there from all eternity. But, if you would not be deluded, be sure you look how these things are accompanied in you. If ever your love cast out a holy and filial fear of God; of your confidence and rejoicing supplant a holy trembling before him: if your assurance scorn poverty of spirit, meekness and a holy mourning, as too mean and too poor associates; if your faith reject good works, as too legal; or your works supersede faith, as unnecessary: believe it, these are not things that accompany salvation in you; but they are glaring delusions of the Devil, who has transformed himself into an angel of light, to impose false hopes and deceitful confidences upon you. When they are separated one from another, they are separated from salvation.
(2) They are then saving, when they are grown as it were Natural to us, and make up a Frame of Spirit.
That man cannot safely conclude that he is in a state of salvation, who only now and then feels some violent impulses and passionate motions towards that which is holy: for men may hurry apace at first setting out, but then they quickly tire. But, where grace is true and genuine, there it is ordinarily digested and turned into our very nature; so that it will, in some sort, be as natural to us to serve and please God, as ever formerly it was too natural to us to sin against and provoke him. Indeed, the very best are subject to much instability: many times, it is with them as with the sea, the highest spring-tides have the lowest ebbs: sometimes, their souls are like the chariots of Amminadab; and, anon, they drive on heavily: but then they are sensible of their abatement, fluxes, and changes; and, when they cannot find that vivacity and quickness of spirit which sometimes carried them forth in the performance of duties, they mourn under their present dullness and stupidity, and endeavor again to recover their former excellency.
(3) Where these impressions are saving, they are Thriving and Improving.
The light of the righteous is as the dawn, that waxes brighter and brighter unto the perfect day. Declining Christians have great reason to suspect themselves: and, if they quickly repent not, and recover themselves to their pristine state, and do their first works with their first zeal and alacrity, they may sadly suspect that their graces are not true; for growth in grace is the best evidence of truth of grace. Indeed, in young converts there may be a great deal of heat and fervor, which afterwards, when they are more established Christians, may abate; and they may think this a decay in their graces, when indeed it is not. For we must distinguish, between a passionate love of God, and a sedate, serene love of God. Our passions do, in our first conversion, mingle more with our graces, than afterwards; and then we are like a torrent, very swift and rapid, but neither so deep nor so strong. And, as little brooks and torrents, though they run very fiercely, yet stop, and purle, and murmur at every small pebble that lies in their way; but great rivers, which seem to move with a slow and grave pace, yet bear down all mounds and dams, and whatsoever is in their way to oppose their passage: so is it here: grave and settled Christians may seem to move more slowly, without any noise or tumult; but they have a great depth and strength in them, and are able to bear down before them those temptations and oppositions, at which young novices, who are more fierce and noisy, are forced to stop, complain, and murmur. And we must estimate the growth of our graces, not only, nor indeed so much, by the violence of its efforts, as its prevalence and effectualness, which proceeds from its being more radical and habitual in us.
We have thus dispatched the First Two General Heads.
iii. The Third remains to be yet considered: and that is, A REGULAR OBEDIENCE, IN THE WHOLE COURSE OF OUR LIVES AND CONVERSATIONS.
The course of a man's life and actions is often, in Scripture, said to be his Way: and, certainly, such different ends as Heaven and Hell cannot but have as different ways to lead to them. That there is a peculiar way of salvation the very Devil acknowledges, Acts 16:17 where the Pythoness, or possessed damsel, cried after Paul and the disciples, These men are the servants of the most high God, which show unto us the way of salvation. Now here let us inquire,
What this way is.
How it may be known whether we walk in a saving way, or no.
1. What this way of salvation is.
I answer: The Scripture has given us many characters and descriptions of it. And, as those, who direct us in a road which we have not traveled, tell us what marks we shall find in it; so the Spirit of God has set down in his Word many observable marks, which we shall meet with in this Via Regia, the highway that leads to the New Jerusalem, the City of the Living God.
I shall only indigitate some of the most eminent and conspicuous.
(1) It is a Way of Holiness.
Isaiah 35:8. And a highway shall be there, and a way; and it shall be called, The way of holiness: the unclean shall not pass over it. This way, though it be full of briars and thorns; and those, who pass through it, must expect to encounter with many sharp tribulations, which will pierce them to the quick, and draw tears from their eyes and blood from their hearts: yet it is a way, that has no mire nor filth in it; a clean way, wholly separated from the defilements and pollutions of the world. Holiness is the proper badge and cognizance of all those, who are in a state of salvation. The sentence is irreversibly passed, that without holiness no man shall see the Lord. Sin and the curse are inseparably linked together; so that he, who leads a wicked, impure life, must needs be a miserable, damned wretch, though God should not put forth his almighty power to destroy him: his very guilt would be his Hell; and his crime, his punishment. As it would be inconsistent with the justice of God, not to punish an incorrigible sinner; so it is inconsistent, in the nature of the thing, that such an one should be otherwise than miserable: that habitual pravity, which is rooted and confirmed in him by many repeated acts of wickedness, renders him as necessarily and as fatally wretched, as the dreadful, but righteous judgment of God: nor is it a thing possible in nature, that such an one should escape Hell, who carries so much, nay the worst part of it about him; malice, rancor, enmity against God and goodness; and who expresses, in his actions, the same things that are done in Hell itself. So, on the contrary, a holy life does, by a natural consequence, infer blessedness: since it is not only inconsistent with the righteousness and veracity of God, but with the nature of the thing, that those ways should not end in salvation, which have so much of salvation in them; that those should not lead to Heaven, which represent the choicest excellencies and perfections of Heaven, namely, purity and holiness, which indeed are more genuine and noble parts of true happiness, than all those additional glories, which we expect besides. What is a holy life, but a life resembling the life of God; when we keep ourselves from all gross and scandalous sins, and indulge ourselves in none; but, with the greatest care and conscience, endeavor to regulate our actions according to the will of God? And, certainly, wherever this purity is to be found, it is an infallible companion of salvation; for God will never condemn his own likeness: his justice will never punish his holiness; for it is the holiness of God, that shines forth in the conversation of a true Christian. And those, who thus live the life of God here on earth, in their graces, shall have this life perpetuated to them, and forever live with God in glory.
(2) It is a Strait and Narrow Way.
Matthew. 7:14. Strait is the gate, and narrow is the way, which leads unto life; and few there be that find it. It is strongly fenced in with the authority of the Divine Law and Commands; so that we cannot turn aside either to the right-hand or to the left, without committing a trespass. Indeed, the Psalmist tells us, Psalm 119:96 that God's commandments are exceeding broad: how then is the way of salvation thus strait and narrow? I answer: They are, indeed, exceeding broad, as to the comprehensiveness of their obligation; but, yet, exceeding narrow, in respect of any latitude of allowance or indulgence: they are exceeding broad, in prescribing us our duty, and so large in this, that they extend, either directly or by consequence, to every action of our lives, yes to every cogitation of our hearts; but they are exceeding narrow, in giving us any scope or licence, any permission or liberty, to walk after our own desires and inclinations. Now, O Christians! what kind of life is that, which you lead? is it a strict and accurate life; a life, shut up within the compass of God's laws? dare you not grant yourselves those allowances, which most men in the world take to themselves? This is an evidence, that you indeed walk in that way, which leads to the heavenly city, the palace of the Great King, when your path is thus enclosed, and all that you do circum scribed and bounded in by the will and word of God. Thus to keep our eye upon our rule, and to direct our lives according to these Three Maxims:
That things forbidden must of necessity be eschewed:
That things commanded must of necessity be performed:
That things neither forbidden nor commanded, may yet have their circumstances so determined, that either we may be obliged to perform, or to eschew them:
When, I say, we direct our lives and actions according to these Three Principles, doubtless we may conclude, that we are in the safe and strait way to Heaven; when we are hedged in so close on every side, that we dare not, we cannot, take that scope and liberty to fly out and range, which too many do.
(3) And, because it is so strait and narrow a Way, therefore is it so Unfrequented. Few there be that find it, and fewer that walk in it.
You may almost know it, by the few tracts that are to be found in it. Indeed, a Christian's life is a singular life. Not that he is a man of singular and unusual notions; or of singular and affected phrases and expressions; or of singular form and mode of religion: these things have deluded many, and made them believe that they are in the way of salvation, only because they choose out by paths of their own to walk in; whereas we know that bats and owls, and all the impure birds of the night, make their solitary flights in deserts and wildernesses. But the singularity of a true Christian consists only in his exact and critical obedience: he is the only man, who walks by rule; when the rest of the world walk after their own lusts: he differs from others, only because they differ from God: he conforms not to the customs and practices of men, only in those things wherein they contradict the commands of God: he affects no way, merely because it is solitary and untrodden; but would rather, if it might be, go to Heaven, as David desired to go to the sanctuary, with a multitude, than single and alone: but, yet, because the way of salvation is so generally baulked, and few there are who can be persuaded to decline the broad way that seems all strewed with roses, and tempts with all the alluring charms that may bewitch the senses; therefore, rather than perish with them, he is forced to forsake their ways: he dares not be a partaker of their sins, lest he partake of their plagues; well knowing, that, if he lie in the same wickedness with the rest of the world, he must forever lie in the same torments with them. Now, O Christian! consider your ways: do you not see what an universal sway and empire vice has gotten in the would? profaneness and impiety have overflowed it, and covered the whole face of it, as the waters cover the sea; so that there is scare room left for innocency to rest the sole of her foot in: Through swearing, and lying, and killing, and stealing, and committing adultery, they break forth until blood touched blood: how many swinish drunkards are there, wallowing in their own vomit! how many goutish sensualists are become brutish in their filthy lusts! how many earth-worms are there, crawling up and down in the muck of the world, and loading themselves with thick clay! Now, is your way the way of these ungodly sinners? can you drink with the drunkard, and blaspheme with the swearer, and lie and steal, and commit all manner of abominations and filthiness, which you see patterns and examples of abroad? Is this the way of salvation? or, while you accompany them in their wickedness, can you think you have those things in you that accompany salvation? What! shall all the world then be saved; and no distinction made, between him that fears God, and him that fears him not; between him that swears, and him that fears an oath? must Heaven then be laid open in common for all intruders; and nothing more be required to have right to that eternal inheritance, but only confidently and presumptuously to hope for it? are such wicked and impure wretches likely to be of the number of those few, who shall enter in at the strait gate? of that little flock, for whom the kingdom is prepared? Never deceive yourselves: salvation is not attainable upon such terms: God will maintain Heaven against you, so long as there is one curse to discharge at you: and, believe it, while you live as the most live, lewdly, profanely, carelessly, in the practice of known impieties, and the prosecution of your sensual lusts; you must also perish as the most do, eternally and irremedilessly.
(4) The way of salvation, is a Way of Universal and Unreserved Obedience.
Indeed, under the first Covenant of Works, our perfect legal obedience was required as the condition of the continuance of that blessed and happy estate: an obedience, absolutely perfect both in parts and degrees, fully extended to the utmost latitude of God's commands, and commensurate to the farthest bounds of duty; and wound up to the greatest intenseness of love and delight in performing it. But we are fallen from all possibility of living in this consummate obedience to the will of God: and therefore now, under the Covenant of Grace, God requires from us obedience, as a necessary concomitant of salvation, not legally but evangelically perfect; which he is pleased then to account such, when we endeavor to the utmost to fulfill the whole Law, and to please him in all things. If we sincerely desire to submit our souls unto the authority of God's commands in all things, without excepting or reserving to ourselves any beloved or darling lust, this is such a course of life as does infallibly accompany salvation: and, thoughts it be likewise accompanied with many, inevitable failings and infirmities, yet these should only cause us to walk the more cautiously and mournfully, but not despondently; for such an universal obedience as this shall not fail of its acceptance and reward: Psalm 69:6. Then shall I not be ashamed, when I have respect unto all your commandments. The whole Law is contained in two things: the duties, which immediately concern God; and those, which immediately concern men: and that obedience, which is saving, will equally respect both. Now examine what is the course of your life. What is your religion towards God? is not the most, that can be said of you, peaceableness and good neighborhood? is it not the best character, which can be given of you, that you are a quiet, friendly man? Or, if you have taken up a splendid profession, and are frequent in the duties of God's worship, what is your demeanor towards Men? are you not turbulent, proud, heady, disobedient and intractable, unjust and oppressive, self-seeking, greedy and covetous? If you are defective either in the one or in the other, and do not to the utmost endeavor to keep a good conscience void of offence both toward God and toward men, let me tell you, that all you glorY in, or trust unto, is far from being that true and genuine obedience, which God requires from those whom he intends to save. If you indulgest yourself in the neglect of any one known duty, or in the commission of any one known sin, nothing of all that you have done is such as does accompany salvation, or will ever bring you unto it: for he who thus offends in one particular, though the command be never so contrary to his humor, interest, and inclination, is guilty of all: James 2:10, 11.
(5) The way of salvation is a Way of Truths.
Psalm 69:30. I have chosen the way of truth.
[1] Of truth, in opposition to Lying.
Psalm 69:29. Remove from me the way of lying. For, into the New Jerusalem shall in no wise enter … whatever defiles … or makes a lie; Revelation 21:27: and, without are dogs … and whoremongers, and murderers … and whoever loves and makes a lie: Revelation 22:15.
[2] Of truth, in opposition to Error.
The Apostle speaks very dreadfully concerning some, whom God should give up to strong delusions, that they should believe a lie: That they might be damned, who believed not the truth: 2 Thessalonians 2:11, 12. And,
[3] Of truth, in opposition to Rottenness and Unsincerity.
Then is your way the way of truth, when you direct the main course of all your actions, so that the glory of God may be advanced by them: when you do them, not to be seen or applauded of men, but to be accepted of God; and would still persevere to do your duty, though all the world should decry and condemn it: this is the way of truth, and of salvation. Whereas the hypocrite is only so far good, as others will countenance him: he is only good, in good times: and, though he accompanies them that are going towards salvation, and his duties may seem to keep pace with theirs, and his life to be as strict and exemplary as theirs; yet, believe it, theirs shall be rewarded, when his shall be exploded, as being performed in the falsehood and dissimulation of his heart, and done rather to men than to God.
And, thus, I have shown you what this Way and this Life is, that does accompany salvation. It is a Way of Holiness, a Strait and Narrow Way, a Singular and Unfrequented Way, a Way of Universal and Unreserved Obedience, and a Way of Truth and Uprightness: which way, if it be ours, will infallibly bring us to the possession and enjoyment of that happiness and glory, which are laid up for us in Heaven.
2. The Second Inquiry was, How we may know whether we walk in this saving way, or no.
And to this, all, that I have said before in describing this way, may well be recollected as an answer. And, therefore, I shall but add a word or two more.
(1) It is an evidence that this way shall be saving to you, when it is the way of your Choice.
Psalm 119:173. I have chosen your percepts. When you take not up your course of life, only by imitation, or tradition, or upon compulsion. For many there are, who may walk in a right way, but not with a right heart: and may serve God, not for God's sake, but because they see that such and such duties have been customarily performed in their families and by their ancestors, time out of mind; and so they keep up the same as a relic of antiquity, rather than a piece of devotion; and bear the badge of their Christianity, only as they do their coat of arms, because derived down unto them by their ancestors.
(2) When you walk Uniformly in your obedience, then is your way and course of life such as accompanies salvation.
When you are not pious only by fits and starts; but keeps an even and constant tenor and temper.
(3) When you walk Forward in these ways: when you go from strength to strength, still gaining ground towards Heaven; and are nearer to salvation than when you first believed, not only in time and years, but in fitness and disposedness for it.
Proverbs 4:18. The path of the just is as the shining light, that shines more and more unto the perfect day: while you thus addest to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly-kindness; and to brotherly-kindness, charity; one grace unto another, and to all your graces farther measures and degrees of perfection; you may be well assured, while these are in you and abound, increasing with all the increases of God, that he will add glory to glory for your reward, and that an abundant entrance shall be administered to you into the everlasting kingdom of our Lord and Savior Jesus Christ!