[2.] As it is a consent. It causeth us to surrender ourselves to Christ's discipline, or that religion which wholly draweth us off from this world to the world to come. Its purpose and drift is that we may deny our- selves, bear the cross, and follow him. This we promise in baptism : 1 Peter iii. 21, ' Baptism saveth us (not the putting away the filthiness of the flesh, but the answer of a good conscience towards God), by the resurrection of Jesus Christ.' The spirit of our religion is not the spirit of the world : 1 Cor. ii. 12, 'Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God.'
[3.] As it is a dependence and trust in Christ's power and sufficiency to maintain you, and defend you safe, till you are brought home to God. He died for this end : Gal. i. 4, ' Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father.' He intercedeth for us to the Father for this end : John xvii. 15, ' I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil' He over- came the world in his own person for this end, not only to encourage us, but to enable us by his example : John xvi. 33, ' These things I have spoken unto you, that in me ye might have peace ; in the world ye shall have tribulation, but be of good cheer, I have overcome the world.' He sendeth his Spirit into our hearts to preserve us against the assaults of the devil, the world, and the flesh : 1 John iv. 4, ' Ye are of God, little children, and have overcome them ; because greater is he that is in you than he that is in the world.' And because eveiy state of life is thick-set with temptations, he reneweth his influence upon us: Phil. iv. 13, 'I can do all things through Christ which strengthens me.' He had before spoken of carrying an equal mind in all conditions ; Christ enabled him as well as taught him this content- ment.
Well, then, reckon the growth of your faith by the exercise of your mortification and weanedness from the world, rather than by strong confidence of your good estate or highflown joys and comforts. The comforts of the Spirit will not be tasted by an unmortified worldly heart. Most men's confidence cometh from their security and mind-
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lessness of these things. The comforts are more suspicious when the mortification is a sure note.
Sevenilily, The seventh property of faith is quieting the heart against fears and doubts, and waiting on God. I join these two things to- gether because the scripture doth : Lam iii. 26, ' It is good that a man should both hope, and quietly wait for the salvation of God.' But we must handle them asunder.
1, Waiting. Sense is all for present satisfaction, but faith can tarry God's leisure till these good things which we do expect do come in hand : Isa. xxviii. 16, 'He that believeth shall not make haste.' Men that cannot tarry for relief will yield up a town upon the basest terms. The children of God were always forced to eat their words when they spoke in haste : Ps. xxxi. 22, ' For I said in my haste, I am cut off from before thine eyes; nevertheless thou heardest the voice of my supplication when I cried unto thee ; ' and Ps. cxvi. 11, * I said in my haste, All men are liars.' But where faith and hope is there is patience: Kom. viii. 25, ' If we hope for what we see not, then do we with patience wait for it ; ' James v. 7, 8, ' Be patient therefore, brethren, unto the coming of the Lord. Behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient ; stablish your hearts, for the coming of the Lord draweth nigh.' Unbelief leapeth overboard on the first danger. Impatience and precipitation is the cause of all mischief. What moved the Israelites to make the golden calf, but impatience in not waiting for IMoses till he came down from the Mount, where he was with God? What made Saul to offer sacrifice, but want of patience till Samuel came ? 1 Sam. xiii. 8-10, ' He tarried seven days, according to the set time that Samuel had appointed. But Samuel came not to Gilgal, and the people were scattered from him. And Saul said, Bring hither a burnt- offering to me, and peace-offerings; and he offered the burnt-ofifering, and it came to pass that as soon as he had made an end of offering the burnt-oflfering, behold Samuel came,' &c. What made the bad servant to smite his fellow-servant, and to eat and drink with the drunken, Mat., xxiv. 40, but this, ' My Lord delayeth his coming ? ' Hasty men are loath to be kept long in doubtful suspense. The voluptuous cannot wait their time, when they shall have pleasures at God's right hand for evermore, therefore take up with present delights, like those that cannot tarry till the grapes be ripe, but eat them sour and green. Solid everlasting pleasures they cannot wait for, therefore choose the pleasures of sin that are for a season. A covetous man will wax rich in a day, cannot tarry the leisure of God's provi- dence : Prov. XX. 21, 'An inheritance may be gotten hastily at the beginning, but the end thereof shall not be blessed.' The ambitious man will not stay till God gives crowns and honours in his kingdom. All revolts and apostacies from God proceed hence ; they cannot wait for God's help, and tarry the fulfilling of his promises, but finding themselves pressed and destitute, the flesh, which is tender and delicate, groweth impatient. It is tedious to suffer for a while, but they do not consider it is more tedious to suffer for evermore. Thence come mur- murings and unlawful attempts, stepping out of God's way. An impetu- ous river is always troubled and thick, so is a precipitated impatient spirit, out of order, and ready for a snare.