The Way to a Blessed Estate in this Life

THE WAY TO A BLESSED ESTATE IN THIS LIFE.

THAT which our Lord Jesus from Heaven writ unto the Church of Sardis; Thou hast a name that thou livest, but art dead, may be truly spoken of the greater sort of not-counterfeit Professors of the Faith in our time: for it is clear by the Text, that this is not spoken of hypocrites, who are stark dead, but of such who having some life remaining in them, are in a dead sleep: for these of whom I speak, take good pains to keep up a name of Christianity, both in the exercises of Religion, and in their outward behavior, (though in both there be much sailing) but in very truth there is but a little life of faith and love in all their Profession, as may appear in their cold and uncomfortable prayers, in their wandering and drowsy hearing of the Word, and unfruitful receiving of the Sacraments, and much more in their abuse and neglect of the secret exercises of Prayer, reading, and meditation by themselves, and conference with others, seldom deeply bewailing their estate, less rejoicing in the assurance of their salvation by Christ, as seldom delighting in God, with a zeal to set forth his glory in every part of their life.

Though this be the state of the greater part of those that have some truth of grace in them, yet may we say again, that there are with us, (as in the Church of Sardus ) a few names that have not defiled their garments, that is, do live vnrebukably, and walk worthy their holy calling, having a sweet feeling of God's favor unto them, and so can boldly come unto him in time of need, with assurance that he doth graciously respect them, their prayers, and unfeigned obedience; who likewise do more delight themselves in God, then in all earthly things, accounting it their greatest grief to offend him, and greatest joy to please him; possessing their souls with confidence and patience in their greatest trials, looking for the appearing of Christ.

This is that blessed estate to be enjoined in this life, which God hath prepared, (though in divers measures) for the faithful, all which may well be contained in this short sentence of the Psalmist. Psal. 37.4. Delight thyself in the Lord, and he will give thee thy hearts desire: which I doubt not but all true Christians (when they have well considered it) would be glad to attain unto: But either through ignorance of the way how to attain it; or through negligence; not putting in practice what they know: they spend many years, either securely, or uncomfortably, seldom attaining to that heavenly feasting, which (if they were wise) might be their daily refreshing: whose estate I much tendering, do endeavor to show them, how this happy life may be attained; which I conceive to be only by a more plentiful feeding upon Christ by faith. It is without question, that all and every part of our spiritual life is in Christ, of whose fullness we receive grace for grace: and this is as clear, that we receive no grace first or last from Christ, but by believing: in which respect Christ is truly and principally said to be our spiritual food, and believing to be the true feeding upon him. Which being so, it necessarily follows, that feeding seldom or weakly, we cannot have much spiritual strength: and otherwise feeding plentifully and soundly, we shall be fat, and flourishing in grace, and so attain unto the blessed life spoken of.

For the better understanding and practicing whereof, this is specially to be considered, How every true believer may daily, yea, oft in the day, by faith feed upon Christ, that so he may receive from him all spiritual nourishment, for his refreshing and strengthening to every good work.

This is done by setting before us those sweet promises, which God hath made to us, for the strengthening of our faith in all our necessities: and, so particularly to apply them to our selves. Whereby we may comfortably assure our selves, that we shall enjoy that which God hath promised. Wherein we are first to get the true meaning of that which is promised.

Secondly, To see we have a good warrant, that this is promised to us, that thereupon we may conclude, we shall certainly enjoy that which God hath promised, seeing he is faithful who hath promised.

But seeing this is not well conceived by many, I will make it plain by example, 1 Cor. 1.30 it is said; But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. In which is as much said as may be conceived, or desired; the meaning whereof is, that every true believer, is by God's spirit made a living member of Christ Jesus, from and in whom, he is made by God a true partaker of all things needful to salvation: that whereas he is by nature foolish, guilty, filthy, and in bondage, now in Christ he is made perfectly wise righteous, holy, freed from all his enemies, and so restored to full happiness. This promise of God being clearly understood, must now be applied particularly by every believer to himself, thus: Seeing God who is all-sufficient; and faithful, that in his Word, which is Truth it self, promised these great benefits (in which all are contained) to every true believer, therefore I who do truly, though weakly, believe in Christ, may boldly assure myself, that all these be mine, and therefore I shall not want anything needful for my present comfort, or eternal happiness. Which whosoever doth daily practice in this manner to maintain, and increase his faith by application of this, and all other of God's promises, he shall daily more and more enjoy in this life that blessed estate we speak of.

But for as much as faith is the gift of God, and we cannot further believe then we be drawn by God's spirit, therefore we must join often and fervent prayer, that God by this means would increase our faith.

This may seem easy to be performed, but upon better trial, it will not be found so easy to do it effectually; for besides our own great untowardness to believe, I cannot think of any duty, wherein our common Adversary, will use more cunning, and diligence to hinder us, then in this: either by keeping us from rhe work, or beguiling us in it: whereby it comes to pass, that very few do (to any good purpose) practice the same.

Amongst many lets which hinder the faithful practice hereof, I observe these two, in two divers sorts of believers. The former in those, in two divers sorts of believers. The former in those, who not sufficiently feeling their wants, and too much contented with their estate, do not so prize Christ, and this blessed estate in him, as may move them to take this pains, and therefore never reach unto this growth in grace whereunto they might come, if the fault were not in them selves. The other let is in those who highly prizing the benefit, and earnestly laboring for it, are by the sense of their own unworthiness, so kept down' that they cannot with any hope look up, for so great a blessing.

For the removing of both these lets, the first sort are to bethink themselves, what an uncomfortable account it will be, when God shall call them to it, to see how many years they have spent, with little growth in grace, either to the glory of God, or good example to others, or to the peace of their own souls. Whereas on the other side, they might have attained unto such a sweet life, as would have been a heaven upon earth; namely, To rejoice always in the Lord.

For the other poor souls, who are kept down with the sense of their own unworthiness, they are to know, that all God's promises, are free and vndeserved, so as no unworthiness ought to hinder them from believing: yea, rather they that have the most sense of their own unworthiness, have most encouragement to believe, for that voice of Christ, Come unto me all you that are weary and heavy laden, and I will ease you: serve not only for our first conversion, but in all our distresses whatsoever, throughout the whole course of our life.

If any escape both these lets, and go about this work, then will Satan use all his skill to beguile both sorts: such as are weak and heavy hearted, soon discouraged, he tempts and persuades, they labor in vain, and do not believe, when indeed they do, as shall appear. The other sort who are too well conceited, and light hearted, Satan labors to persuade, that they have more faith then indeed they have, and that their case is better then in truth it is.

It shall be therefore the wisdom of all who will not be deceived, carefully to examine and try themselves; which that they may the better do, let them consider of these marks that follow: whereby either sort may certainly judge of themselves.

For such as conscionably endeavor to nourish their faith in such manner as hath been shown, and yet find no comfort, but fear they do not believe, (when as indeed they do) these are to discern their faith by such secret operations, as do certainly show faith to be there, though it be not seen: namely, An unfeigned grief for the want of faith, with an incessant endeavor for the attaining of it. Again, A reverent esteem of God, and hearty affection of unfeigned love to him, which cannot be without some former apprehension of God's love to them, which is in many, (though they see it not). And lastly, A tender Conscience, fearing to displease God, even in smaller matters, which others little regard. Whosoever shall find these fruits, (which cannot come but from faith) may certainly know, that there is a root of faith grounded in their hearts, though they see it not. But such as have no feeling of their faith, and see no such effects in their lives, have just cause to think that they have no faith at all.

As for the other sort, who are too well persuaded of themselves, that they find comfort in meditating on God's promises, whereas indeed they deceive themselves, and have not that faith they imagine, as their fruits do show.

This may be discerned by these notes;

First, True comfort is usually very heardly gotten, with much prayer and labor, and it is oft a long time before this be felt: therefore they who upon their first thoughts on these promises, find comfort that they have part in them, may so far mistrust, all is not sound, till they shall see some better proof thereof: which if they do not, but for all this will be confident, that all is well, it is to be feared, their comfort is not sound.

For this is another property of that true comfort which springs from faith, especially in young and weak believers, that they (so highly valewing the benefit) are very fearful of being deceived, and must see good evidence, before they will be persuaded, that they have this saving faith.

Whereof if they shall be persuaded, yet therwithall is joined such a feeling of the weakness of their faith, and so of all grace, as makes them poor in their own eyes, and mourn for their wants, thinking lowly of themselves, and more highly reverencing the graces of God in others. Whereas they who be deceived, are as the Laodiceans; rich and wanting nothing, and so be merry, and too light hearted, thinking too well of themselves, and too slenderly of others, better then themselves.

Another sure mark of sensible faith and comfort, is this; That they that have tasted of it, can never be satisfied, but still hunger and labor for more: none more diligently use all good means to grow in grace then they: Even as the strong and most healthful body, doth feed better then the weak and sickly. But such as being well satisfied with that they have, and feel no hunger, nor labor for more, it is evident their faith and comfort are not good.

To proceed, and not to gather all that might be added hereto, this shall serve for all; That as like fire, like heat: so like faith, like life, great or small. So that where there is strong faith, there must needs be great obedience, and therefore whosoever he be that is careless of his conversation, and barren in the fruits of a holy life, his faith must needs be weak, if not dead.

Wherefore to conclude, I advise everyone, who by these marks shall discern himself to be deceived, with fancy instead of faith; to go about this work more seriously, and to lay a better foundation of faith, and not to say, he hath found comfort, till he can bring good witness thereof. Which whosoever shall neglect, shall in the end (to say no more) lament his folly, when he who seeing his error, shall more carefully and constantly put in practice this main duty of daily feeding upon Christ, shall grow in grace, and attain to that blessed life here, whereof we speak besides eternal life: the full reward of all his labor.