116 SERMONS UPON HEBREWS XI. [SeR. XXIX.
tiiere is no contrition, but a perfect oblivion of misery; the soul being full of joy, faith hath no place and use. Therefore it is in vain to boast of quiet of conscience and leaning on the Lord, as wicked men do, when the soul was never troubled. We must consider the method and order of grace. A wicked man is never reconciled to God, because he never saw there was need to seek reconciliation, his conscience is sleepy and drowsy. Here is the constant trial then ; all acts of faith at first conversion and afterwards begin at conviction, and a sense of our vileness and nothingne.ss. But you will say. Then a believer's life must be a bondage ; are we always to put ourselves into scruples and fears ? And if the terrors of the Lord do still chase us to Christ, this would prejudice the comfort and assurance of grace. I answer, There is a great deal of difference between a troubled stormy conscience and a tender awakened conscience ; the one is a dispensation, the other a duty. Though there be not a fear that is contrary to faith, a legal dejection ; yet there is a constant conviction and deep sense of our own vileness and nothingness. We liave all cause to be continually humble and nothing in our own eyes, as Paul groaned sorely when yet he blesseth God for Christ : Rom. vii. 24,25, ' 0 wretched man that I am ! who shall deliver me from the body of this death ? I thank God through Jesus Christ our Lord.' He had such a leal confidence as produced thanksgiving. So that this is the necessary order of grace, without which we shall not prize Christ. This is wanting in carnal men ; a bare supposition would destroy their peace.
2dly. The warrant or ground of it. He casteth himself upon Christ that goelh to work considerately, and understanding what he doth ; as Paul saith, 2 Tim. i. 12, 'I know whom I have believed.' True confi- dence is an advised act, it is built on the offer of God and the ability of Christ. They go and show God his own handwriting, and modestly challenge him on his promise: Ps. cxix. 49, 'Remember thy word imto thy servant, upon which thou hast caused me to hope.' They know Christ is so able they may trust in him. Now this resolution in wicked men is but a blind adventure, like a leap in the dark, they do not weigh the danger. Look to the ground of your trust. The two builders, Mat. vii. the wise and the foolish builder, are not commended or discommended for the structure, but for the foundation — the one built on the rock, the other on the sand. Natural conscience is crafty, and pretendeth fair ; they say they trust in Christ, as those that leaned on the Lord but upon an ill Avarrant, external privileges ; they rest not on God, but on the temple. Therefore they are said to trust in lying v/ords : Jer. vii. 4, ' Trust ye not in lying words, saying, The temple of the Lord, the temple of the Lord, the temple of the Lord, are these! ' 8o carnal men have a few ignorant hopes, and trust in their bajjtism and good meanings, and Christ beareth the name ; they are borne up with the bladders of their own confidence, a few windy, empty hopes.
2>dly. The effects and fruits of it. Affiance cannot consist with a purpose of sinning, with the purpose of casting ourselves on Christ. There is an unfeigned purpose of obedience ; he that trusteth in the Lord hateth sin. Can a man be an enemy to him that saveth him ? Kow, wicked men cast away their souls, and then trust Christ shall save them ; it is, as if a man should plunge himself in the deep, upon
VeR. 6.] SERMONS UPON HEBREWS XI, 117
presumption that he shall find a bough to take hold of. God in mercy liatli provided faith for the fallen creature as a remedy ; it is an abuse of it to plunge ourselves again into sin. Look, as it is a vanity to cast ourselves into straits, and then to see how God will help us ; so here, we tempt free grace to our loss. Wicked men embrace Christ with treacherous embraces, like Judas' kiss to betray him ; as Joab took Abner aside to smite him under the fifth rib : Heb. x. 22, ' Let us draw nigh (fiera dXyjOiviji KapSiai;) with a true heart,in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water ; ' if not without sin, yet without guile ; there must be an upright and unfeigned purpose to walk in new obedience. There is a notable place : Jer. vii. 9, 10, 'Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not ; and come and stand before me in the house, which is called by my name, and say, We are delivered to do all these abominations ? ' — we are delivered, all these are expiated by sacrifice ; Christ died for me as well as you, we shall do well enough. What ! will ye be worldly, sensual, neglect duty, be drunk, be careless in the course of your conversations, and say, We are delivered, Christ died for us ? And will he discharge you from the guilt of these sins when you turn again to the practice of them ? It is true, there is a bath for uncleanness, and there will be continual failings, but certainly they that continue in the constant practice of iniquity have no comfort and benefit by it : John xiii. 10, ' He that is washed needeth not save to wash his feet, but is clean every whit.' There will be some fleshly adherences and failings after we are washed in the laver of Christ's blood, as a man that goetli from the bath, when he hath washed his body, may defile his feet ; but when you make it your constant practice to commit iniquity, it is in vain to pretend to rest on Christ.